Heidi Ledford in Nature:

On 12 September, Amgen announced that the latest trial of sotorasib found that it extended progression-free survival — a measure of the time elapsed without the cancer worsening — only by about one month longer than standard chemotherapy. Only 28% of the participants treated with sotorasib responded to it. That’s roughly twice the number who responded to the standard chemotherapy, but a sign nonetheless that most people who have KRAS-positive lung cancers will not be helped by the new drug.

Even so, the pace of KRAS research and the pursuit of KRAS-targeting drugs has never been so energized, says cancer biologist Channing Der at the University of North Carolina in Chapel Hill. The first glimpse of success has shown that it is possible to drug the ‘undruggable’ KRAS, and now researchers in academia and industry are developing ways to improve their approach. “I have never seen this level of excitement and buzz in the entire history of the field,” he says. “The level now is insane.”

More here.

Jon Wiener at The Nation:

Mike Davis, author and activist, radical hero and family man, died October 25 after a long struggle with esophageal cancer; he was 76. He’s best known for his 1990 book about Los Angeles, City of Quartz. Marshall Berman, reviewing it for The Nation, said it combined “the radical citizen who wants to grasp the totality of his city’s life, and the urban guerrilla aching to see the whole damned thing blow.”

And the whole thing did blow, two years after the book was published. When the Rodney King riots broke out in LA in 1992, frightened white people rushed home, locked the doors, and turned on the TV news. Mike, however, was driving in the opposite direction, with his old friend Ron Schneck at his side. They parked, got out, and started talking with the people in the streets about what was going on. Then he went home and wrote about it.

more here.

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Michael J. Golec at nonsite:

In 1939, the Viennese economist and sociologist Otto Neurath (1882–1945) released Modern Man in the Making to an American public. Published by Alfred A. Knopf, Neurath’s pictorial statistical history of human technological adaptation and social cooperation addressed a modern audience searching for optimistic narratives amid an economically, politically, and socially volatile era. If not actual members of the managerial class, readers of Neurath’s book were immersed in a “culture of management” that permeated many aspects of modern life. The concerns of the broader public were addressed by managerial commitments to profitable business and social betterment through the promotion of efficiency during the interwar years. Between 1917 and 1939 Neurath frequently referenced Scientific Management and its program for promoting cooperation through efficiency. Abandoning theology and enlightenment liberalism, he even went so far as to propose an ethics modeled on an extrapolation of Scientific Management which would take the form of the extension of convention and habit into new forms of life.

more here.

Joel Whitney in Jacobin:

Diego Rivera painted Pan American Unity for the 1940 San Francisco World’s Fair in an airplane hangar, accompanied by an armed guard. Shortly before he commenced work on the mural, his wife — the artist Frida Kahlo — and Leon Trotsky began an affair. Though Rivera remained an admirer of the hero of the October Revolution, he expelled Trotsky from his home in Mexico. The security budget required to protect the former military leader had already been putting a strain on the household’s finances. This was the last straw.

Pan American Unity features no image of Trotsky. Stalin appears on the painting’s fourth panel as one set of a triad of ghouls cloaked in a gray ether, alongside Hitler and Mussolini. They are surrounded by portraits of actors, chief among them Charlie Chaplin, who assumes a number of his satirical personas. A single arm, tattooed with a swastika and holding a dagger tightly, emerges out of the cloud, but it is held at bay by another, much larger, arm draped in an American flag and flanked by bombers and paratroopers. This is Rivera’s ode to anti-fascist Hollywood.

More here.

Siddhartha Mukherjee in Literary Hub:

Modern genetics was launched by the practice of agriculture: the Moravian monk Gregor Mendel discovered genes by cross-pollinating peas with a paintbrush in his monastery garden in Brno. The Russian geneticist Nikolai Vavilov was inspired by crop selection. Even the English naturalist Charles Darwin had noted the extreme changes in animal forms created by selective breeding. Cell biology, too, was instigated by an unassuming, practical technology. Highbrow science was born from lowbrow tinkering.

In the case of cell biology, it was simply the art of seeing: the world measured, observed, and dissected by the eye. In the early seventeenth century, a Dutch father and son team of opticians, Hans and Zacharias Janssen, placed two magnifying lenses on the top and bottom of a tube and found that they could magnify an unseen world.

More here.

Jesse Russell in The Hedgehog Review:

In his classic book from 1990, Three Rival Versions of Moral Inquiry, the Marxist-turned-Catholic-Thomist philosopher Alasdair MacIntyre discusses three basic modern and postmodern approaches to philosophical inquiry: encyclopedia, genealogy, and tradition. The genealogical method, pioneered by Friedrich Nietzsche and elaborated by Michel Foucault, presents a historical narrative in which ideas develop and grow over time. According to this thinking, being and truth are conditioned by history (historicized) and thus develop in tandem with the twists and turns of science, technology, economics, language, and culture.

A method initiated by critical theorists writing primarily for other intellectuals and academics, the genealogical approach has found surprising success in an unlikely genre: coffee table books.

More here.

The Water Wheel

… The afternoon arrived
mournful and dusty

… The water was composing
its countrified poem
in the buckets
of the lazy water wheel.

… The mule was dreaming—
old and sad mule!
in time to the darkness
that was talking in the water.

… The afternoon arrived
mournful and dusty.

… I don’t know which noble
and religious poet
joined the anguish
of the endless wheel

… to the cheerful music
of the dreaming water,
and bandaged your eyes—
old and sad mule . . .

… But it must have been a noble
and religious poet,
a heart made mature
by darkness and art.

by Antonio Machado
from Times Alone
Wesleyan University Press, 1989

Teresa Xie in Vox:

At the end of my sophomore year of college, I found myself at a career crossroads. The pandemic hit a few months earlier and like most students across the country, I was kicked off campus and sent back home. As I spent the remainder of the school year sitting idly in my childhood bedroom, I had no choice but to wrestle with the ever-looming question: What do I really want to do with my life?

Media and culture had always been passions of mine, but I never saw them as viable paths to pursue. But the dreariness of the pandemic shook me, and I decided to pivot from business to journalism with no portfolio, no connections, and no experience during what seemed like the most inopportune time to make a career switch. The only resource I had at my disposal was the internet — and turns out, I didn’t need much more. Over the next few weeks, I scoured the depths of Twitter — reading profiles of journalists my age and seasoned writers with dream gigs. I figured the best way to learn more about the industry was to actually talk to people who were in it. I cold Twitter-DM’d anyone I thought was remotely interesting and asked to hop on the phone with them. To my surprise, not one person refused — and through these conversations I learned about programs to apply to, editors to pitch to, and other writers I should try to talk to.

More here.

David Sedaris in The New Yorker:

Tours have always been good for getting me out of my bubble, this one even more so. Driving across the Midwest, I saw one Trump 2024 sign after another—this while the election was an entire three years away. “You know you’re in a place that’s inhospitable to liberals when you see fireworks stores,” Adam said in rural Indiana as we passed one powder keg after another.

“Fireworks are guns for children,” I observed.

“They’re the gateway drug,” Adam agreed.

Then there were the actual guns—one I saw, for instance, in Dayton, Ohio, as I waited in line to get a cup of coffee. Ahead of me stood a group of three, none of whom had apparently ever been to a Starbucks before. All were bearded and maskless. Theirs were the faces you’d see on a “Wanted Dead or Alive” poster in the Old West, but colorized. “What’s the closest you got to a milkshake?” the tallest of them asked the employee behind the counter. “Is the ice in a Mocha Cookie Crumble Frappuccino shaved or in chunks?” A month earlier, at a coffee shop in Springfield, Missouri, I saw a sign for an Almond Joy Latte. For all our talk about health and, worse still, “wellness,” the burning question in most of America is “How can we make this more fattening?”

More here.

Nichola Raihani in The Guardian:

What springs to mind when you hear the word cooperation? It increasingly feels like bland corporate jargon, evoking images of firm handshakes and cheerful teamwork. Typing it into Google Images produces a reel of people doing increasingly bizarre things with their hands. But cooperation is much more than a workplace platitude: it is sewn into the fabric of our lives, from the most mundane of activities, such as the morning commute, to magnificent achievements such as sending rockets into space. Cooperation is our species’ superpower, the reason that humans managed not just to survive but to thrive in almost every habitat on Earth.

We often talk about cooperation in glowing terms, associating it with ideas of virtue and morality. And, to some extent, this perspective is justified. Cooperative individuals are more likely to care for others, to display empathy for those in distress and to act to alleviate their suffering. It’s why people are willing to donate their money, their time and even their blood to help those in need.

More here.

Emily Zarevich in JSTOR Daily:

According to poetry scholar John Timberman Newcomb, Millay is “among the most widely-known and read of all American literary figures,” representative of the subversive Modernist literary movement following World War I (F. Scott Fitzgerald’s career was also gaining steam around the same time). Millay’s life, a glamorous succession of popular publications and love affairs, has been the subject of much speculation by biographers and journalists, and she secured her place in history by winning the Pulitzer Prize for Poetry in 1923. But what many don’t know is that Millay’s first great “success” was actually a colossal failure. Imagine that your literary debut cheated you out of $500. That’s exactly what happened to Millay.

More here.

Sean Carroll in Preposterous Universe:

The founders of statistical mechanics in the 19th century faced an uphill battle to convince their fellow physicists that the laws of thermodynamics could be derived from the random motions of microscopic atoms. This insight turns out to be even more important than they realized: the emergence of patterns characterizing our macroscopic world relies crucially on the increase of entropy over time. Barry Loewer has (in collaboration with David Albert) been developing a theory of the Mentaculus — the probability map of the world — that connects microscopic physics to time, causation, and other familiar features of our experience.

More here.

Chris Blattman in the Boston Review:

Nothing destroys progress like conflict. Fighting massacres soldiers, ravages civilians, starves cities, plunders stores, disrupts trade, demolishes industry, and bankrupts governments. It undermines economic growth in indirect ways too. Most people and business won’t do the basic activities that lead to development when they expect bombings, ethnic cleansing, or arbitrary justice; they won’t specialize in tasks, trade, invest their wealth, or develop new ideas. These costs of war incentivize rivals to steer clear from prolonged and intense violence.

Of course, it seldom feels like peace is our natural state. “The story of the human race is war,” said Winston Churchill, “except for brief and precarious interludes, there has never been peace in the world.” Certainly it often seems so, especially today as a major conflict rages in Ukraine and the number of civil wars in the world climbs to levels not seen since the 1990s.

But that sentiment is misleading and comes from ignoring the quieter moments of compromise.

More here.

Autumn Notes – Montana

I know a thousand shades of green –
Here I learn a thousand browns

Wind feels out the shape of my face
like a blind man making a new friend

Wind blows brown dust up along
a dry road, turns and blows it back.

However high the sky
its shadow in the pond’s as deep

The leaves on the dry trees
rattle like the ghosts of gourds

Far off throaty rusty sound
Birds, yes, but no longer birdsong

Gray-brown road between
gray-green hills

Wind rocking thoughtfully
on the porch swing

Winter now. While I put on my
heavy coat, the trees strip bare.

5 o’clock where does the mountain
snow end and clouds begin?

by Nils Peterson
and here

https://www.youtube.com/watch?v=HICqQwQZPyo&ab_channel=InOurTime

Jesse Russell at The Hedgehog Review:

Relationships between ancient humans and birds had a deeply religious element. Birkhead locates the “ground zero” of an early human civilization built around animal worship in ancient Egypt. Within the catacombs at Tuna el-Gebel in Egypt, there are four million mummified birds contained in jars and coffins. In addition to mummifying ibises, ancient Egyptians preserved a variety of creatures in cemeteries throughout the Nile Valley. Birds, however, are among the most prominent animals. Clearly, the lovingly embalmed birds were considered sacred; and ancient Egypt was a civilization in which humans and birds lived in harmony.

But such religious understandings of birds could cut both ways—not just care and preservation, but also blood sacrifice. Ancient Egyptians believed that the gods demanded appeasement in order to regulate, among other things, the fertility of the Nile river. Figures such as Ramses II (1187-1157BC) would offer sacrifices of up to 20,000 birds per year. Animal gods populated the Late Period of Egyptian history (672-332BC). The ancient Egyptians ate birds and used them for sport.

more here.

Nilo Tabrizy at The Paris Review:

Protests enter their second week. I’m waiting on the street for the taxi to arrive when I see an old religious man coming towards me. At first, I’m afraid he wants to mention I’m not wearing a hijab. All of a sudden, he brings his phone in front of me and shows me Mahsa Amini’s photo, saying, “Can you believe it, ma’am? They killed someone’s daughter. I myself have a daughter. I swear to God, I haven’t slept for a week.”

They say this is the women’s revolution. Maryam, who is on the street every day and has been attacked by so much tear gas that her eyes are swollen, says, No matter what, let’s see each other at Café Haft. We hear that Abbas is missing. Two days later, we find out that he has been arrested. They have arrested Roghiyeh’s and Maryam’s friends too. I have no way of communicating with the world outside of Iran. The internet is down and no VPN is working.

more here.