In the beginning was not the word, or the deed, but the face. ‘Darkness was upon the face of the deep,’ runs the King James Version in the second verse of the opening of Genesis. ‘And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Two uses of ‘face’ in one verse, and a third implied face, surely: God’s own, hovering over the face of his still uncreated world. The Almighty, looking into the face of his waters, might well be expected to see his face reflected: it is profoundly his world, still uncontaminated by rebellious man.

The committees of translators appointed by James I knew what they were doing. The face of God and the face of the world (or of mankind) will become a running entanglement throughout the five Books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). Man will fear to look upon God’s face, and God will frequently abhor the deeds of the people who live on the face of his world. Once Cain has killed Abel, and has been banished by God, he cries out: ‘Behold thou hast driven me out this day from the face of the earth; and from thy face shall I be hid.’ When the Almighty decides to flood his world, he pledges to destroy every living thing ‘from off the face of the earth’. After wrestling with a divine stranger all night, Jacob ‘called the name of the place Peniel: For I have seen God face to face, and my life is preserved.’

more at the LRB here.

From The National Geographic:

Researchers have developed an interactive computer system that uses artificial intelligence and gaming techniques to teach Arabic to U.S. soldiers. Soldier-students equipped with microphones navigate through an Arabic-speaking environment on a computer screen. If they successfully phrase questions and understand the answers, they can move on to the next level of the game. But this is more than just a language lab.

The system emphasizes nonverbal behavior. Users are taught to adopt local customs such as putting their right hand over their heart when meeting someone for the first time. The characters that users face in the game, meanwhile, are animated by artificial intelligence. They may nod in approval or cross their arms with skeptical hostility in response to the users’ actions.

“Language without any context is hard to learn,” said Vilhjálmsson, a research scientist with the Information Sciences Institute at the University of Southern California in Los Angeles. “But if you put it into the context of face-to-face communication, allowing for gestures and other non-verbal behavior, it becomes easier [to learn].”

More here.

From The New York Times:

In a series of experiments reported last week in the journal Science, a team of Dutch psychologists found that people struggling to make complex decisions did best when they were distracted and were not able to think consciously about the choice at all. The research not only backs up the common advice to “sleep on it” when facing difficult choices, but it also suggests that the unconscious brain can actively reason as well as produce weird dreams and Freudian slips. “This is very elegant work, and like any great work, it opens up as many questions as it answers” about the unconscious, said Timothy D. Wilson, a psychologist at the University of Virginia and the author of the book “Strangers to Ourselves: Discovering the Adaptive Unconscious.” He was not involved in the research.

Psychologists have known for years that people process an enormous amount of information unconsciously — for example, when they hear their names pop up in a conversation across the room that they were not consciously listening to. But the new report suggests that people take this wealth of under-the-radar information, combine it with deliberately studied facts and impressions and then make astute judgments that they would not otherwise form.

More here.

From The Australian:

Scientists working in west Africa have caught chimpanzees on camera using a “tool kit” to break into a termite mound.

The remarkable film shows one chimp using its feet to push a thick stick into the termite nest, like a gardener digging up potatoes. Then the same animal takes another tool, a slender stem with a frayed end, and inserts it into the hole to fish out the insects.

Chimps have been observed before cracking nuts with stones and catching ants and termites with twigs and leaves. But this is the first recorded example of the apes equipped with multiple tools.

The video footage, which has just been brought back from Africa, was taken by a team of scientists in the Congo using a hidden camera.

More here.

Many of you have probably seen the digraceful and disrespectful hack job of a review in yesterday’s NY Times (what is up over there?) by Leon Wieseltier, of Daniel Dennett’s new book Breaking the Spell. (Robin posted it a couple of days ago here.) It would be one thing if Wieseltier were simply confused, incompetent, or incapable of comprehending Dennett (all of which he is), but it is much worse: he knowingly and deliberately miscontrues what Dennett writes, repeatedly. I will give a single example from the beginning of Wieseltier’s review:

If you disagree with what Dennett says, it is because you fear what he says. Any opposition to his scientistic deflation of religion he triumphantly dismisses as “protectionism.” But people who share Dennett’s view of the world he calls “brights.” Brights are not only intellectually better, they are also ethically better. Did you know that “brights have the lowest divorce rate in the United States, and born-again Christians the highest”?

Dennett has written this book with a very wide audience in mind, and at the beginning of the book he tries his best to very honestly make clear his own beliefs and motivate readers (specially religious ones) to read the whole book before making up their own minds. This is what he says:

I ask just that you try to keep an open mind and refrain from prejudging what I say because I am a Godless philosopher, while I similarly do my best to understand you. (I am a bright. My essay The Bright Stuff, in the New York Times, July 12, 2003, drew attention to the efforts of some agnostics, atheists, and other adherents of naturalism to coin a new tern for us non-believers, and the large positive response to that essay helped persuade me to write this book. There was also a negative response, largely objecting to the term that had been chosen [not by me]: bright, which seemed to imply that others were dim or stupid. But the term, modeled on the highly successful highjacking of the ordinary word “gay” by homosexuals, does not have to have that implication. Those who are not gays are not necessarily glum; they’re straight. Those who are not brights are not necessarily dim. They might like to choose a name for themselves. Since, unlike us brights, they believe in the supernatural, perhaps they would like to call themselves supers. It’s a nice word with positive connotations, like gay and bright and straight…) [p. 21]

In this long parenthetical statement, Dennett is just putting his own convictions on the table. Nowhere does he claim that he thinks that he is brighter or smarter than others. On the contrary, he goes to pains to make himself clear on this. Two hundred and fifty-eight pages later, while considering evidence for the hypothetical claim that perhaps religion makes people morally better, he writes:

…when it comes to “family values,” the available evidence to date supports the hypothesis that brights have the lowest divorce rate in the United States, and born-again Christians the highest (Barna, 1999). [p. 279]

This is just one of a long list of moral virtues that Dennett examines, always citing evidence of what he is saying, so nothing hugely important to Dennett’s argument rests on this particular claim. But now reread how Wieseltier disingenuously and sleazily uses these quotes, from more than two hundred pages apart and completely out of context, to demonstrate Dennett’s supposed arrogance. The rest of Wieseltier’s review is filled with such ad hominem attacks on Dennett along with a few remarkably muddle-headed and pathetically feeble attempts at philosophical argument. It is Wieseltier’s hubris which is unbelievable throughout, such as the risible notion that he understands Hume better than Dennett! (If you haven’t read Hume yourself, imagine some editor at a science magazine lecturing a world-famous professor of physics on Einstein’s theories, and you’ll get some idea of just how ludicrous this is.)

No one who knows the first thing about philosophy can take this review seriously, but more importantly, it is so vindictive and poorly argued that nor can anyone else. Read it for yourself! It is an absolute disgrace that the NY Times not only published this rot, but felt so proud of it that they advertised it on the front cover of this week’s Book Review, and then again drew attention to it on page four in a bizarre editorial introduction. How low will they sink?

I strongly urge you to protest this sort of intellectual terrorism and the extremely shabby treatment of one of the most well-repected and admired philosophers alive today by the Times, by writing to the publisher at [email protected], to the president at [email protected] and to the editor at [email protected].

Meanwhile, read Brian Leiter’s review of Wieseltier’s review:

The New York Times has done it again:  they’ve enlisted an ignorant reviewer to review a philosophical book.  The reviewer is Leon Wieseltier, the literary editor at The New Republic.  The book is Daniel Dennett’s latest book, a “naturalistic” account of religious belief.   Whatever Mr. Wieseltier knows about philosophy or science, he effectively conceals in this review.  The sneering starts at the beginning:

THE question of the place of science in human life is not a scientific question. It is a philosophical question. Scientism, the view that science can explain all human conditions and expressions, mental as well as physical, is a superstition, one of the dominant superstitions of our day; and it is not an insult to science to say so. For a sorry instance of present-day scientism, it would be hard to improve on Daniel C. Dennett’s book. “Breaking the Spell” is a work of considerable historical interest, because it is a merry anthology of contemporary superstitions.

Perhaps it is correct that the “question of the place of science in human life” is a philosophical, not scientific question, though I wish I could be as confident as Mr. Wieseltier as to how we demarcate those matters.  But “the view that science can explain all human conditions and expressions, mental as well as physical” is not a “superstition,” but a reasonable methodological posture to adopt based on the actual evidence, that is, based on the actual, expanding success of the sciences, and especially, the special sciences, during the last hundred years.  One should allow, of course, that some of these explanatory paradigms may fail, and that others, like evolutionary psychology, are at the speculative stage, awaiting the kind of rigorous confirmation (or disconfirmation) characteristic of selectionist hypotheses in evolutionary biology.  But no evidence is adduced by Mr. Wieseltier to suggest that Professor Dennett’s view is any different than this.  Use of the epithet “superstition” simply allows Mr. Wieseltier to avoid discussing the actual methodological posture of Dennett’s work, and to omit mention of the reasons why one might reasonably expect scientific explanations for many domains of human phenomena to be worth pursuing.

More here. And then read P.Z. Myers’ review of Wieseltier’s review:

[Wieseltier’s review of Dennett] is full of self-important declarations that reduce to incoherence, such as this one:

You cannot disprove a belief unless you disprove its content. If you believe that you can disprove it any other way, by describing its origins or by describing its consequences, then you do not believe in reason. In this profound sense, Dennett does not believe in reason. He will be outraged to hear this, since he regards himself as a giant of rationalism. But the reason he imputes to the human creatures depicted in his book is merely a creaturely reason. Dennett’s natural history does not deny reason, it animalizes reason.

One moment he’s telling us that just tracing the origins of an idea is insufficient to disprove it (sadly for Mr Wieseltier’s argument, there is no sign that Dennett disagrees), the next he’s telling us that the origin of Dennett’s reason is “creaturely” and “animalized”, and therefore of a lesser or invalid kind. I had no idea we could categorize reason by the nature of its source (I’d like to know what varieties of reason he proposes: “creaturely”, “human”, “divine”? Is there also a “vegetable reason”?), but even if we could, by his initial premise, it wouldn’t matter: he needs to address its content, not carp against it because it is the product of natural selection rather than revelation.

More here. And if you want still more, check out more reviews of the review at Majikthise, here.

Oh, and if you want to see my review of Dennett’s book, it is here.

Sughra Raza. Untitled. 2000.

Acrylic on canvas.

Private collection of Peter and Sekyo Haines, Cambridge, Massachusetts. Posted with permission.

Hussein Agha, Robert Malley in the New York Review of Books:

Out-and-out victory was not what Hamas had expected or, for that matter, what it had wished for. It had come to see itself as a watchdog on the sidelines, sitting in the legislature without controlling it, shaping the government’s policies without being held accountable for them, taking credit for its successes and escaping blame for any setbacks. Its triumph presents it with challenges of a different, more urgent, and less familiar sort. Hamas suddenly finds itself on the front line, with decisions to make and relations to manage with the world, international donors, Israel, Fatah, and, indeed, its own varied constituents. The Islamists may have secretly expected to sweep the elections but, if so, that secret remains well kept. Referring to Iraq, President Bush once spoke of America’s catastrophic success. Judging from the Islamists’ initial, startled reactions to their triumph, this may well be theirs.

More here.

Stephen J Dubner and Steven D. Levitt in the New York Times Magazine:

And how many drivers have been killed since his death in 2001?

Zero. In more than six million miles of racing — and many, many miles in practice and qualifying laps, which are plenty dangerous — not a single driver in Nascar’s three top divisions has died.

On U.S. roads, meanwhile, roughly 185,000 drivers, passengers and motorcyclists have been killed during this same time frame. Those 185,000 deaths, though, came over the course of nearly 15 trillion miles driven. This translates into one fatality for every 81 million miles driven. Although traffic accidents are the leading cause of death for Americans from ages 3 to 33, this would seem to be a pretty low death rate (especially since it includes motorcycles, which are far more dangerous than cars or trucks). How long might it take one person to drive 81 million miles? Let’s say that for a solid year you did nothing but drive, 24 hours a day, at 60 miles per hour. In one year, you’d cover 525,600 miles; to reach 81 million miles, you’d have to drive around the clock for 154 years. In other words, a lot of people die on U.S. roads each year not because driving is so dangerous, but because an awful lot of people are driving an awful lot of miles.

More here.

John Huxley in the Sydney Morning Herald:

A few years back, at the end of a tiring book promotion tour, Graeme Gibson and his wife, fellow novelist Margaret Atwood, took time out to do some serious birdwatching in northern Australia.

One evening, while sitting on the balcony of Cassowary House, north of Cairns, they spotted red-necked crakes – rare rainforest birds – scuttling through the underbrush.

As Atwood, who won a Booker Prize for The Blind Assassin, later explained, it was in that moment that her dystopian novel, Oryx and Crake, was conceived. “It occurred to me almost in its entirety. When two or more birders are gathered together they always talk about ruination and horrible population crashes and extinction and things like that … I began making notes immediately.”

By a happy coincidence, this land, that trip, those birds, also inform and illuminate Gibson’s marvellous avian miscellany, which reads, looks and, perhaps because of the quality of the production, even smells good.

More here.

Roxanne Khamsi in New Scientist:

A mathematical proof is irrefutably true, a manifestation of pure logic. But an increasing number of mathematical proofs are now impossible to verify with absolute certainty, according to experts in the field.

“I think that we’re now inescapably in an age where the large statements of mathematics are so complex that we may never know for sure whether they’re true or false,” says Keith Devlin of Stanford University in California, US. “That puts us in the same boat as all the other scientists.”

As an example, he points to the Classification of Finite Simple Groups, a claimed proof announced in 1980 that resulted from a collaboration in which members of a group each contributed different pieces. “Twenty-five years later we’re still not sure if it’s correct or not. We sort of think it is, but no one’s ever written down the complete proof,” Devlin says.

Part of the difficulty is the computer code used nowadays to construct proofs, says Thomas Hales, at the University of Pittsburgh, Pennsylvania, US, as this makes the proofs less accessible even to experts.

More here.

Joshua Freeman, Gordon Lafer, Michael Merrill, and Eve Weinbaum discuss the state and future of the labor movement.

[Joshua Freeman] Many of us feel ambivalent about the split in the labor movement. The discussion that accompanied it was narrow and rancorous. The odd alliances that emerged seemed as motivated by individual and institutional self-interest as by principle. Enormous energy was devoted to a parting of ways that might not have been necessary. Still, some good may come of it.

Unionists on both sides of labor’s fissure were deeply disappointed by the events of the last decade. The ouster of the old leadership of the AFL-CIO brought refreshing breezes into the musty, sometimes foul, atmosphere of the House of Labor. John Sweeney and his allies did so many things right: embracing militancy and the cause of low-wage workers; preaching the gospel of organizing; beefing up labor’s political operation; reaching out to students, clergy, and the left; and bringing greater diversity to the leadership of the AFL-CIO. Yet today, in many respects, labor is worse off than when Lane Kirkland held office.

Organized labor itself caused some of the problems. Although the AFL-CIO managed to bring new attention to workplace injustice, it failed to engineer a wholesale shift in national perceptions.

Here’s an interesting site, the Turing Archive for the History of Computing:

The documents that form the historical record of the development of computing are scattered throughout various archives, libraries and museums around the world. Until now, to study these documents required a knowledge of where to look, and a fistful of air tickets. This Virtual Archive contains digital facsimiles of the documents. The Archive places the history of computing, as told by the original documents, onto your own computer screen.

This site also contains a section on codebreaking and a series of reference articles concerning Turing and his work.

Even when the subject is, alluringly, happiness, readers may fear that a 544-page, heavily annotated book will be a dry, abstruse tome. Be not afraid. Erudite and detailed without being pedantic, Happiness is lively, lucid and enjoyable. Darrin M. McMahon’s history of happiness concentrates on the great books of the Western world. From ancient Greek tragedies’ portrayal of happiness as a gift of the gods, through Roman celebrations of everyday comforts and pleasures, the medieval Christian focus on eternal bliss, and the modern conviction that earthly happiness is not just a right but practically a duty, McMahon traces the way conceptions of happiness have changed. The author, a professor of history at Florida State University, demonstrates “not only the centrality of the issue of happiness to the Western tradition, but the centrality of that same tradition and legacy to contemporary concerns.”

His book abounds with intriguing material. For example, it shows how G.K. Chesterton’s aphorism “The world is full of Christian ideas gone mad” applies to happiness. Also noteworthy is McMahon’s observation that traditionally, “a life of privilege was a life without labor . . . .That men and women should come to believe — even to expect — that work . . . should sustain their happiness, serving as a source of satisfaction in its own right, is therefore a recent and quite remarkable development.” McMahon displays his gift for nimble commentary by adding that it is “one of the delicious ironies of history” that “Marx’s contention that not only should we enjoy the fruits of our labor, but labor itself should be our fruit, is today a central tenet of the capitalist creed.”

More here.

Randy Dotinga in the Christian Science Monitor:

In her captivating book The Ice Museum: In Search of the Lost Land of Thule, British author Joanna Kavenna brings the Thule myth to life, seamlessly combining elements of travelogue, detective story, and history book.

Don’t be alarmed if you’ve never heard of Thule. It’s more well-known in Europe than in the United States, and even across the pond the word probably rarely crosses anyone’s lips. But Thule is far from forgotten.

The whole story begins back in the 4th century BC, when a Greek explorer named Pytheas claimed to have discovered the most northerly land in the world, which he named Thule. North of France, north of Britain, it was near a frozen ocean and home to inhabitants accustomed to seasons of eternal light and darkness.

More here.

Raja Shehadeh in The Nation:

Palestinian Arabs and Israeli Jews have fundamentally different attitudes toward the origins of the conflict that at once divides and binds them. The number of Israeli books about the early settlements and the 1948 war–histories, memoirs, novels–exceeds by far the number of those written by Palestinians. In the face of a work like Joan Peters’s From Time Immemorial, which drew upon spurious demographic “data” to deny that Palestinians were ever the majority in their own land, a Palestinian is angered but not moved to action. Indeed, the rebuttal to Peters came not from a Palestinian but from Norman Finkelstein, an American Jew.

This may seem strange, but it is not. For the question of whether Palestinians did or did not exist in Palestine when the first Zionist settlers arrived is more of an American/Israeli issue than a Palestinian one, as is the question of whether Palestinians were driven from their homeland. Among Palestinians there is no debate about their roots in Palestine, or about the causes of their dispossession. They either had family living in 1948 Palestine or heard from those who had family about what life was like and the circumstances under which they were forced to flee. A Palestinian author writing in Arabic for an Arab audience is not weighed down by the burden of having to prove anything about the Nakba, “the catastrophe.”

Not so for Palestinian authors writing in English for a Western audience. This may explain why much of the historical work on the Nakba by Palestinians such as Walid Khalidi and Ibrahim Abu-Lughod was written originally in English–and why the Israeli “new” historians who reached the same conclusions much, much later found it easier to persuade readers in the West that the 1948 refugees had not simply left of their own accord. As Edward Said frequently observed, part of being Palestinian is being denied the right to narrate one’s own experience.

More here.

From BBC News:

The popular view of our ancient ancestors as hunters who conquered all in their way is incorrect, scientists have told a conference in St Louis, US. Instead, they say, early humans were on the menu for predatory beasts. This may have driven humans to evolve increased levels of co-operation, according to their theory. Despite humankind’s considerable capacity for war and violence, we are highly sociable animals, according to anthropologists. James Rilling at Emory University in Atlanta, US, has been using brain imaging techniques to investigate the biological mechanisms behind co-operation. He has imaged the brains of people playing a game under experimental conditions that involved choosing between co-operation and non-co-operation.

From the parts of the brain that were activated during the game, he found that mutual co-operation is rewarding. People also reacted negatively when partners do not co-operate. Dr Rilling also discovered that his subjects seemed to have enhanced memory for those people that did not reciprocate in the experiment. By contrast, our closest relatives – chimpanzees – have been shown not to come to the aid of others, even when it posed no cost to themselves. “Our intelligence, co-operation and many other features we have as modern humans developed from our attempts to out-smart the predator,” said Robert Sussman of Washington University in St Louis.

More here.

Dear Readers,

As you can see, we have expanded. Literally. We have some new features, such as:

• A listing of all our Monday columns, alphabetically by the last name of the author (we are still updating these, it should be finished by next week or so)
• A conveniently located site search
• A listing of recent comments in the right-hand column

But most noticeably, we now have advertising. As Robin, Morgan, Azra, and I are spending more and more time (we look through scores of online journals, magazines, blogs, and other sources, each, every day, to find the things we post) on the site, as well as spending our money on the design and upkeep of the site, we saw no reason that we shouldn’t see if it generates some small bit of income for us. Indeed, the amount of time that I myself devote to 3QD is approaching at least half of a full-time job. Up to this point, we have been one of only a small number of similar sites that do not have advertising.

There is now also a button to donate funds to 3QD. This is the standard tip jar that many such sites have. You could think of it this way: if you read 3QD regularly and get some enjoyment out of it, it is like having a magazine subscription. Only, in this case, you pay only if and when you want, and only as much as you feel it is worth to you. We will certainly appreciate it. Last, I suppose it is obligatory for me to say this: please support our sponsors!

Oh, and one other thing: no doubt some of you who appreciated the clean simplicity of the old design might be vexed by the new look. Trust me, you get used to it really quickly. I already have. And we have tried hard to maintain as much visual continuity with the previous design as possible. We look forward to your comments.

Thanks to Dan Balis, who helped recode the pages. And thank you for your support.

Yours ever,

Abbas

P.S. If some things don’t look exactly right, or don’t work like they are supposed to, please be patient, we’ll be working out the kinks in the next few days. Thanks.

Outlook (India) looks at rising female feoticide in the province of Punjab:

Dhanduha’s [a village in Punjab’s Nawanshahr district] register shows that of the seven babies born in the last six months, there were six boys and just one girl. In the last one year, against 12 boys only three girls were born, and in the last five years, 34 baby boys were born as against only 18 girls. A sex ratio of just 529:1000!

But it’s not fair to point fingers at Dhanduha. Everyone in the district knows of Nai Majara, the village where an on-the-spot survey conducted by deputy commissioner Krishan Kumar a month ago, of children in the 0-1 age group, came up with a ratio of 437:1000. A local NGO staged an instant demonstration in the village but its sarpanch Satnam Singh wrings his hands in despair. “It’s such a shame for our village, but what can I do? This happens everywhere.” Sure it does. And much more than anyone previously imagined.

At the Lannan Foundation, Edwidge Danticat reads from The Dewbreaker and gives a interview about her work. An excerpt from the story “The Book of the Dead” from The Dewbreaker:

My father is gone. I’m slouched in a cast-aluminum chair across from two men, one the manager of the hotel where we’re staying and the other a policeman. They’re both waiting for me to explain what’s become of him, my father.

The hotel manager—mr. flavio salinas, the plaque on his office door reads—has the most striking pair of chartreuse eyes I’ve ever seen on a man with an island Spanish lilt to his voice.

The police officer, Officer Bo, is a baby-faced, short, white Floridian with a potbelly.

“Where are you and your daddy from, Ms. Bienaimé?” Officer Bo asks, doing the best he can with my last name. He does such a lousy job that, even though he and I and Salinas are the only people in Salinas’ office, at first I think he’s talking to someone else.

I was born and raised in East Flatbush, Brooklyn, and have never even been to my parents’ birthplace. Still, I answer “Haiti” because it is one more thing I’ve always longed to have in common with my parents.

In the New Left Review, Jean Baudrillard goes, er, Baudrillard, albeit in brief, on the banlieuses ablaze:

‘Integration’ is the official line. But integration into what? The sorry spectacle of ‘successful’ integration—into a banalized, technized, upholstered way of life, carefully shielded from self-questioning—is that of we French ourselves. To talk of ‘integration’ in the name of some indefinable notion of France is merely to signal its lack.

It is French—more broadly, European—society which, by its very process of socialization, day by day secretes the relentless discrimination of which immigrants are the designated victims, though not the only ones. This is the change on the unequal bargain of ‘democracy’. This society faces a far harder test than any external threat: that of its own absence, its loss of reality. Soon it will be defined solely by the foreign bodies that haunt its periphery: those it has expelled, but who are now ejecting it from itself. It is their violent interpellation that reveals what has been coming apart, and so offers the possibility for awareness. If French—if European—society were to succeed in ‘integrating’ them, it would in its own eyes cease to exist.

Yet French or European discrimination is only the micro-model of a worldwide divide which, under the ironical sign of globalization, is bringing two irreconcilable universes face to face. The same analysis can be reprised at global level. International terrorism is but a symptom of the split personality of a world power at odds with itself. As to finding a solution, the same delusion applies at every level, from the banlieues to the House of Islam: the fantasy that raising the rest of the world to Western living standards will settle matters.