Chakravarthi Ram-Prasad in IAI:

We find similar ideas of a transcendent ego in both Kant and the Upanishads. We find a rejection of free will in Schopenhauer and Ramana Maharshi. What should we make of this overlap between Western and Indian philosophy? Chakravarthi Ram-Prasad argues both became gripped by the same question.

Ricky Williamson: What do you think are the key differences and similarities between Western and Indian philosophy?

Chakravarthi Ram-Prasad: I don’t think that there is actually a global answer to the question of differences between what are, broadly speaking, historically constructed traditions. While we might intuitively think we recognise what Western philosophy is or what Indian philosophy is, in practice it’s more complicated.

A particularly potent example of the difficulty is the question of whether Arabic philosophy counts as Western philosophy. We know that the whole Aristotelian tradition was lost to the Latin-writing European philosophical tradition and was preserved by the Arabs and in Arabic. It only returned to the European tradition in the Renaissance, which launched a whole series of rediscoveries of Greek materials. Some people have therefore argued that Arabic philosophy is part of Western philosophy. But others would point out that within Islamic thought, as it was articulated in Arabic, Persian or Turkish, there was such a thing as Falsafah, which was a particular branch of philosophy and which was integrated into questions that were doctrinally based on Islamic revelation. So, they would conclude, of course what we might call Arabic philosophy is nothing like Western philosophy.

More here.

From My Modern Met:

Brooklyn-based artist Bisa Butler creates contemporary quilts that are life-sized historical portraits of Black people whose stories may have been forgotten or completely overlooked in history. Each colorful picture utilizes fabric like a painter would pigment to produce regal representations of each person. Butler learned how to sew by watching her mother and grandmother. When she first began creating her quilt art, she depicted her family. Now, she scours public databases for photographs that inspire her.

“My community has been marginalized for hundreds of years,” she writes in her artist statement. “While we have been right beside our white counterparts experiencing and creating history, our contributions and perspectives have been ignored, unrecorded, and lost. It is only a few years ago that it was acknowledged that the White House was built by slaves. Right there in the seat of power of our country African Americans were creating and contributing while their names were lost to history.

“My subjects are African Americans from ordinary walks of life who may have sat for a formal family portrait or may have been documented by a passing photographer,” Butler explains. “Like the builders of the White House, they have no names or captions to tell us who they were.”

More here. (Note: In honor of Black History Month, at least one post will be devoted to its 2024  theme of “African Americans and the Arts” throughout the month of February)

Brent Staples in The New York Times:

Elizabeth Amelia Gloucester appeared in the census for the final time on June 8, 1880. The census enumerators who crisscrossed Brooklyn Heights were no doubt surprised to find a wealthy Black woman presiding over Remsen House, the grand boarding hotel not far from Brooklyn City Hall that served the white professional classes. Ms. Gloucester was a pillar of the Black elites who had prospered during the decades before the Civil War, when nine-tenths of African Americans were still enslaved. Remsen House was the jewel of the real estate portfolio she had established when she was a struggling young shopkeeper in bare-knuckled Lower Manhattan. By the spring of 1880, she was an aging Heights eminence, running her empire from the Remsen House residence she shared with her husband and children.

Census workers were accustomed to listing women as the heads of households in which husbands had died. The decision to grant Ms. Gloucester this same designation — even though the Rev. James Gloucester was very much alive and present — reflected a rare recognition that she was the author of the family’s wealth and master of its financial destiny. This represented a victory for a woman who had come of age during a time when husbands subsumed their wives and their assets.

More here. (Note: In honor of Black History Month, at least one post will be devoted to its 2024  theme of “African Americans and the Arts” throughout the month of February)

Steve Kaczynski and Scott Duke Kominers in Project Syndicate:

Since its inception with the launch of Bitcoin in 2008, blockchain technology has gone through numerous cycles of public attention. Over time, growing interest and investment in the best-known cryptocurrencies has led to greater acceptance, as highlighted by the US Securities and Exchange Commission’s approval of a spot Bitcoin ETF (exchange-traded fund) in January. While blockchains and their associated “crypto” assets have yet to be adopted by a truly broad base of consumers, that is starting to change, owing to a shift in how these technologies are being used.

Contrary to what mainstream media coverage often suggests, for many people, the value of these innovations lies not so much in cryptocurrencies as in blockchain-based digital goods such as virtual sneakers, gaming assets, and membership passes – all managed by way of non-fungible tokens. As we explain in our new book, The Everything Token, NFTs – often misunderstood and even derided – are a general and flexible solution for establishing and tracking ownership across all manner of digital assets.

More here.

René van Westen, Henk A. Dijkstra, and Michael Kliphuis in The Conversation:

Instruments deployed in the ocean starting in 2004 show that the Atlantic Ocean circulation has observably slowed over the past two decades, possibly to its weakest state in almost a millennium. Studies also suggest that the circulation has reached a dangerous tipping point in the past that sent it into a precipitous, unstoppable decline, and that it could hit that tipping point again as the planet warms and glaciers and ice sheets melt.

In a new study using the latest generation of Earth’s climate models, we simulated the flow of fresh water until the ocean circulation reached that tipping point.

The results showed that the circulation could fully shut down within a century of hitting the tipping point, and that it’s headed in that direction. If that happened, average temperatures would drop by several degrees in North America, parts of Asia and Europe, and people would see severe and cascading consequences around the world.

We also discovered a physics-based early warning signal that can alert the world when the Atlantic Ocean circulation is nearing its tipping point.

More here.

Warren Cornwall in Science:

THE CANARY ISLANDS—More than 1000 years ago, a young man stood on the northern shore of the island now known as El Hierro. Across the wave-swept Atlantic Ocean, he could see the silhouettes of other islands, a volcanic peak on one soaring toward the clouds only 90 kilometers away. Yet, for him, those islands were as unreachable as the Moon.

His body betrayed the rigors of life on his arid volcanic outcrop. His molars were worn almost to the gums from grinding fibrous wild fern roots. His ancestors here had farmed wheat, but he and his contemporaries grew only barley and raised livestock such as goats. His genes held evidence that his parents were closely related, like many of the roughly 1000 people on the island, who had not mingled with outsiders for centuries. Also like many of his fellow islanders, he bore signs of an old head injury, likely sustained in a fight.

“This population faced a lot of challenges,” says archaeologist Jonathan Santana of the University of Las Palmas de Gran Canaria (ULPGC). “Survival on this island was a challenge every day.”

More here.

Francesca Wade at The Nation:

In an anonymously published essay, “Silly Novels by Lady Novelists,” George Eliot set out her objections to “mind-and-millinery” novels: those books featuring dazzling heroines—eloquent, accomplished, almost godly—who set off into the world solely in pursuit of an amiable husband. Castigating the genre for its “drivelling” narratives, clichéd characters, and hackneyed morals, Eliot argued that novels that posit marriage as a woman’s ultimate aim and achievement only “confirm the popular prejudice against the more solid education of women.” In her own writing, Eliot set out not just to rehash the “marriage plot” but to expose and dissect it: Her sweeping novels show her utterly human characters grappling with the harsh disparities between societal expectations of married life and their own, often painful experiences of it.

As Clare Carlisle shows in her fascinating new biography, The Marriage Question, Eliot chose to make her life, as well as her fiction, outside the conventions of the marriage plot.

more here.

Warren Cornwall in Science:

THE CANARY ISLANDS—More than 1000 years ago, a young man stood on the northern shore of the island now known as El Hierro. Across the wave-swept Atlantic Ocean, he could see the silhouettes of other islands, a volcanic peak on one soaring toward the clouds only 90 kilometers away. Yet, for him, those islands were as unreachable as the Moon.

His body betrayed the rigors of life on his arid volcanic outcrop. His molars were worn almost to the gums from grinding fibrous wild fern roots. His ancestors here had farmed wheat, but he and his contemporaries grew only barley and raised livestock such as goats. His genes held evidence that his parents were closely related, like many of the roughly 1000 people on the island, who had not mingled with outsiders for centuries. Also like many of his fellow islanders, he bore signs of an old head injury, likely sustained in a fight.

“This population faced a lot of challenges,” says archaeologist Jonathan Santana of the University of Las Palmas de Gran Canaria (ULPGC). “Survival on this island was a challenge every day.”

More here.

Victoria Wiet at the LARB:

ALMOST IMMEDIATELY after melodrama had its heyday in the mid-19th century, it began to be mocked for being obsolete. In an 1890 burlesque of Victorien Sardou’s La Tosca, the play later adapted into a more famous opera, the police chief Scarpia proudly admits that, as a villain intent on “possess[ing]” the play’s titular heroine, he is a vestige of “that dark age / when curdling melodrama held the stage.” Belonging to a genre that has come to feel more campy than poignant, even villains like Scarpia can’t take themselves seriously. And yet, no matter how many generations have claimed to have evolved away from a genre besmirched for its expressive storytelling and moral polarities, melodrama has retained its power as a way for artists to represent the world and as a lens for critics to interpret what they see.

When it comes to the work of director Todd Haynes—whose latest feature, May December (2023), has been the subject of critical buzz and an Oscar nomination for best original screenplay—that turn to melodrama can feel automatic, even obligatory.

more here.

Robert Pogue Harrison in the New York Review of Books:

In antiquity humans were referred to as “mortals,” which meant that they were destined not only to die but also to suffer loss, misfortune, and disaster. By comparison with the immortal gods, even the loftiest mortals are losers in the long run (as Achilles realizes in Hades). In his book In Praise of Failure, the philosopher and essayist Costica Bradatan reminds us that we flash into existence between “two instantiations of nothingness,” namely the nothingness before we were born and the one after we die. Each one of us, ontologically speaking, is next to nothing. And each one of us, despite our precarious condition, has something to lose. “Myths, religion, spirituality, philosophy, science, works of art and literature”—all, according to Bradatan, seek to make our next-to-nothingness “a little more bearable.”

To seek to make our condition more bearable is one thing. To anxiously take flight from its reality is another. In American society’s glorification of winning and worldly success, Bradatan sees a virulent and self-defeating psychology of evasion.

More here.

Sci-Fi

There will be no edges, but curves.
Clean lines pointing only forward.

History, with its hard spine & dog-eared
Corners, will be replaced with nuance,

Just like the dinosaurs gave way
To mounds and mounds of ice.

Women will still be women, but
The distinction will be empty. Sex,

Having outlived every threat, will gratify
Only the mind, which is where it will exist.

For kicks, we’ll dance for ourselves
Before mirrors studded with golden bulbs.

The oldest among us will recognize that glow—
But the word sun will have been re-assigned

To the Standard Uranium-Neutralizing device
Found in households and nursing homes.

And yes, we’ll live to be much older, thanks
To popular consensus. Weightless, unhinged,

Eons from even our own moon, we’ll drift
In the haze of space, which will be, once

And for all, scrutable and safe.

by Tracy Smith
from Life on Mars
Graywolf Press, 2011

Samuel Wheeler III at nonsite:

Decades ago, I argued that indeterminacy of interpretation, construed in the terminology of Husserl’s phenomenology and Saussure’s conception of language, was very close to Derrida’s “deconstruction.” I have come to see that the very structure of Davidson’s account of language commits him to a version of “dissemination,” the fluidity and “play” of ascriptions of meaning. The core of Davidson’s account of language and interpretation guarantees that natural languages will be disseminative.

Husserl construed meanings as entities that in principle could be common to different languages. Frege’s “senses,” the Analytic tradition’s version of Platonic forms, were similar metaphysical equipment. Languages were ways of expressing such meanings. Derrida and Davidson attacked trans-linguistic meanings. Derrida treated metaphysical trans-linguistic meanings historically, as an aspect of philosophy’s obsession with Presence, which had shaped the history of metaphysics.

more here.

Jeremy Harte at Literary Review:

Don’t impress me with peasant virtues, said Chekhov, I have peasant blood in my veins. Patrick Joyce has the blood too. His people won a living from the hard lands of Dúiche Seoighe, or Joyce Country, which stretch from Loughs Corrib and Mask to the Atlantic Ocean and straddle the border of County Mayo and County Galway. Although his father took the family to England in 1930, he brought his sons back every year and they would fall asleep night after night listening to kitchen talk in English and Irish. Joyce knows what he is talking about, and if his peasants are not always virtuous, they are at least vivid and real.

It is hard to hold on to that reality, for peasants will soon be as extinct as the aurochs and Irish elk. In western Europe, the proportion of the population employed in agriculture now stands at something between 1 and 5 per cent.

more here.

Tom Crewe in The Guardian:

There is a well-known passage in EM Forster’s Maurice, written in 1913 but not published until 1971, after Forster’s death. Maurice, who has “failed to kill lust single-handed”, resolves to consult a doctor about his problem. “I am an unspeakable,” he confesses, “of the Oscar Wilde sort.” What is “unspeakable” is immediately revealed by the use of Wilde’s name: that Maurice is homosexual. To be an “Oscar Wilde sort” was to be gay – but was it to be anything like Oscar Wilde? This was the problem troubling men of Forster’s generation and after, at least until the legalisation of homosexuality in England and Wales in 1967 (Scotland did not follow until 1981, Northern Ireland until 1982, Ireland until 1993). Wilde’s scandalous exposure created a set of public assumptions and prejudices that persisted for well over half a century, often twisting how gay people saw themselves. Among these was the belief that gay men, like Wilde, imposed themselves on the world by their difference: that they dressed differently, talked differently, were “theatrical”. That their relationships – as Wilde’s were alleged to have been – were crudely sexual, exploitative, mired in inequalities of age and class. That their susceptibility to blackmail brought them into contact with criminality, made them suspect. That they might always be one misstep away from tragedy. Maurice was an attempt to argue with these ideas, but the fact that Forster felt unable to publish it in his lifetime is a testament to their grip.

More here.

Nadia Asparouhova in The New Atlantis:

A new tech ideology is ascendant online. “Introducing effective accelerationism,” the pseudonymous user Beff Jezos tweeted, rather grandly, in May 2022. “E/acc” — pronounced ee-ack — “is a direct product [of the] tech Twitter schizosphere,” he wrote. “We hope you join us in this new endeavour.”

The reaction from Jezos’s peers was a mix of positive, critical, and perplexed. “What the f*** is e/acc,” posted multiple users. “Accelerationism is unfortunately now just a buzzword,” sighed political scientist Samo Burja, referring to a related concept popularized around 2017. “I guess unavoidable for Twitter subcultures?” “These [people] are absolutely bonkers,” grumbled Timnit Gebru, an artificial intelligence researcher and activist who frequently criticizes the tech industry. “Their fanaticism + god complex is exhausting.”

Despite the criticism, e/acc persists, and is growing, in the tech hive mind. E/acc’s founders believe that the tech world has become captive to a monoculture. If it becomes paralyzed by a fear of the future, it will never produce meaningful benefits. Instead, e/acc encourages more ideas, more growth, more competition, more action.

More here.

Robert Bellafiore in The New Atlantis:

From John Maynard Keynes’s prediction of a fifteen-hour workweek to Walt Disney’s Tomorrowland to 2001: A Space Odyssey’s interplanetary waltzing, many futurists and crystal-ball seers of the twentieth century assured us that, thanks to the wonders of technology, things were looking up for the human race. And remarkably, they were often justified in their buoyancy: President Kennedy explained in 1962 why we chose to go to the Moon, and seven years later there we were. Surely the 2000s would be a whole century of roaring twenties.

Instead, we got … this. A damaged earth, a pandemic, a housing crisis, and a deep sense that we all got played. “There’s no U.S. economy running on clean nuclear fusion or superdeep geothermal energy,” James Pethokoukis bemoans, “no universal antivirus vaccine, no driverless flying electric taxis, no suborbital hypersonic flights from New York to Paris, no booming space economy.” What gives?

In The Conservative Futurist: How to Create the Sci-Fi World We Were Promised, Pethokoukis, a policy analyst at the American Enterprise Institute, sets out to explain what happened, and how we can return to the future as it used to be.

More here.