Ryan Ruby at the Poetry Foundation:

The prose poem begins life as a paradox and a provocation. On Christmas Day 1861, Charles Baudelaire sent a letter to Arsène Houssaye, the editor of L’Artiste and Le Presse, journals that had published some of Baudelaire’s short prose pieces. “Who among us has not dreamt, in moments of ambition, of the miracle of a poetic prose, musical without rhythm or rhyme, supple and staccato enough to adapt to the lyrical stirrings of the soul, the undulations of dreams, and sudden leaps of consciousness?” he wrote to Houssaye. The letter was first published as the preface to a posthumous collection of 50 prose pieces titled Petits Poèmes en prose (later, Le Spleen de Paris). Along with the neo-Biblical rhythms of Walt Whitman’s ever-expanding editions of Leaves of Grass, Baudelaire’s “little poems in prose” inspired a generation of French Modernists to undertake experiments in what they called vers libre or free verse: poetry untethered from meter, the feature that had distinguished it as a literary form, in the West at least, since Aristotle’s Rhetoric.

More here.

David Marchese in the New York Times:

Your new book is driven by the idea that it would be good if more people thought more rationally. But people don’t think they’re irrational. So what mechanisms would induce more people to test their own thinking and beliefs for rationality?

Ideally there’d be a change in our norms of conversation. Relying on an anecdote, arguing ad hominem — these should be mortifying. Of course no one can engineer social norms explicitly. But we know that norms can change, and if there are seeds that try to encourage the process, then there is some chance that it could go viral. On the other hand, a conclusion that I came to in the book is that the most powerful means of getting people to be more rational is not to concentrate on the people. Because people are pretty rational when it comes to their own lives. They get the kids clothed and fed and off to school on time, and they keep their jobs and pay their bills. But people hold beliefs not because they are provably true or false but because they’re uplifting, they’re empowering, they’re good stories. The key, though, is what kind of species are we? How rational is Homo sapiens? The answer can’t be that we’re just irrational in our bones, otherwise we could never have established the benchmarks of rationality against which we could say some people some of the time are irrational.

More here.

AC Grayling in Prospect:

Although the aim of conflict is as it ever was—to destroy or degrade the enemy’s capacity and will to fight—at every level from the individual enemy soldier to the economic and political system behind them, war has changed in character. This evolution is prompting new and urgent ethical questions, particularly in relation to remote unmanned military machines. Surveillance and hunter-killer drones such as the Predator and the Reaper have become commonplace on the modern battlefield and their continued use suggests—perhaps indeed presages—a future of war in which the fighting is done by machines independent of direct human control. This scenario prompts great anxieties.

More here.

Michelle Cottle in The New York Times:

America’s school board meetings are out of control.

Forget sonorous debates over capital improvements and annual budgets. Today’s gatherings are ground zero for some of the nation’s nastiest brawls over the hyper-politicized issue of mask mandates. Meetings are being overrun by protesters voicing their objections to face-coverings in classrooms — replete with mask-themed conspiracy theories, accusations of fascism and biblically themed condemnations. (Many protesters have divined that the Almighty hates masks.) School board members are being harassed and threatened, in person and online.

The encounters can get weird — and scary. Outside a school board meeting near Nashville, protesters swarmed medical professionals who had spoken in support of masking, screaming profanity and threats. “You will never be allowed in public again!” one raged. “We know who you are,” another warned. “You can leave freely, but we will find you!”

At a school board meeting in Lee County, Fla., one anti-mask speaker linked the board’s support of a mandate with support for child sex trafficking. (Don’t ask.) Outside, law enforcement had to break up physical altercations.

Just before a scheduled meeting in Fort Lauderdale, a protester sporting a “Not Vaccinated” T-shirt spritzed a tray of masks with lighter fluid and set it aflame, proclaiming, “It’s time to pass off this symbol of tyranny!” The board postponed its mask discussion.

More here.

4. Squarings

……. xxxvii

In famous poems by the sage Han Shan,
Cold Mountain is a place that can also mean
A state of mind. Or different states of mind

At different times, for the poems seem
One-off, impulsive, the kind of thing that starts
I have sat here facing the Cold Mountain

For twenty-nine years, or There is no path
That goes all the way—enviable stuff,
Unfussy and believable.

Talking about it isn’t good enough,
But quoting from it at least demonstrates
The virtue of an art that knows its mind.

Seamus Heaney
from Seeing Things
Noonday Press, 1991

Poems of Han Shan

Adam Kirsch in The New Criterion:

Eighty years ago, in the fall of 1941, the musical Best Foot Forward opened on Broadway. Written by Hugh Martin and Ralph Blane, who would go on to write the songs for the classic film Meet Me in St. Louis a few years later, Best Foot Forward is not a classic—it’s a piece of fluff about a prep-school boy who invites a Hollywood actress to be his prom date, to the annoyance of his actual girlfriend. But it ran on Broadway for almost a year and then was turned into a movie, with Lucille Ball as the starlet, that’s still worth watching.

A standout number is “The Three Bs,” in which three high-school girls tell Harry James’s big band what not to play: “I never wanna hear Johann Sebastian Bach/ And I don’t wanna listen to Ludwig Beethoven/ And I don’t give a hoot for old Johannes Brahms.” Instead, the three Bs they demand are “the barrelhouse, the boogie-woogie, and the blues,” popular styles of the day that are each sampled in the song.

Aside from being fun, the song also captures an interesting transitional moment in American culture. By 1941, pop had already taken over from classical as the musical lingua franca, the sound everybody wanted to hear.

More here.

J Arvid Ågren in Aeon:

In late summer of 1976, two colleagues at Oxford University Press, Michael Rodgers and Richard Charkin, were discussing a book on evolution soon to be published. It was by a first-time author, a junior zoology don in town, and had been given an initial print run of 5,000 copies. As the two publishers debated the book’s fate, Charkin confided that he doubted it would sell more than 2,000 copies. In response, Rodgers, who was the editor who had acquired the manuscript, suggested a bet whereby he would pay Charkin £1 for every 1,000 copies under 5,000, and Charkin was to buy Rodgers a pint of beer for every 1,000 copies over 5,000. By now, the book is one of OUP’s most successful titles, and it has sold more than a million copies in dozens of languages, spread across four editions. That book was Richard Dawkins’s The Selfish Gene, and Charkin is ‘holding back payment in the interests of [Rodgers’s] health and wellbeing’.

In the decades following that bet, The Selfish Gene has come to play a unique role in evolutionary biology, simultaneously influential and contentious. At the heart of the disagreements lay the book’s advocacy of what has become known as the gene’s-eye view of evolution. To its supporters, the gene’s-eye view presents an unrivalled introduction to the logic of natural selection. To its critics, ‘selfish genes’ is a dated metaphor that paints a simplistic picture of evolution while failing to incorporate recent empirical findings. To me, it is one of biology’s most powerful thinking tools. However, as with all tools, in order to make the most of it, you must understand what it was designed to do.

More here.

Samira Shackle in Literary Hub:

I moved to Karachi in the aftermath of riots, arriving to smashed shop windows and the smell of burning tires. It was 2012 and the city had been engulfed by protests against a YouTube video that made offensive statements about the Prophet Muhammad. The city’s few remaining cinemas had been attacked, and churches had taken extra security precautions, lest the mob hold Pakistan’s Christians accountable for the crimes of the American filmmakers. The scale of destruction was disproportionate to the offence itself. I was a Londoner moving to my mother’s hometown, a place I had visited only once since childhood. This was an immediate introduction to the discontent that bubbled beneath the surface of the city, always ready to erupt into violence.

I walked out of the airport into a heavy, humid night and was collected by my aunt, my mother’s cousin, with whom I planned to stay. We got into the back of the car; up front was the driver. (This felt unnatural to me to begin with, although I knew that it was common for well-off families in Pakistan to employ a full-time driver; many companies do the same for their office staff.) Karachi is a web of flyovers and highways, the sides of the roads dotted with battered colonial facades, concrete monstrosities, improvised shacks and half-built shells of buildings. Ornate plasterwork sits below poorly constructed high-rises designed only to maximize the space.

More here.

Jon Huang, Claire O’Neill and Hiroko Tabuchi in the New York Times:

Cryptocurrencies have emerged as one of the most captivating, yet head-scratching, investments in the world. They soar in value. They crash. They’ll change the world, their fans claim, by displacing traditional currencies like the dollar, rupee or ruble. They’re named after dog memes.

And in the process of simply existing, cryptocurrencies like Bitcoin, one of the most popular, use astonishing amounts of electricity.

We’ll explain how that works in a minute. But first, consider this: The process of creating Bitcoin to spend or trade consumes around 91 terawatt-hours of electricity annually, more than is used by Finland, a nation of about 5.5 million.

More here.

Odes

1.
Of the gardens of Adonis, Lydia, I love
Most of all those fugitive roses
…. That on the day they are born,
…. That very day, must also die.

Eternal, for them, the light of day:
They’re born when the sun is already high
…. And die before Apollos’s course
…. Across the visible sky is run.

We too, of our lives, must make one day:
We never know, my Lydia, nor want
…. To know of nights before or after
…. The little while that we may last.

2.
To be great, be whole: nothing that’s you
…. Should you exaggerate or exclude.

In each thing, be all. Give all you are
….In the least you ever do.

The whole moon, because it rides so high,
….….Is reflected in each pool.

by Ricardo Ries (Fernando Pessoa)
from the Poetry Foundation
Translation: Edouardo Roditi

Magali Duzant in Lensculture:

Purple morning glories creep and sprawl against a white fence, embracing a sculpture of sorts, wooden arms akimbo; a blue plastic bin flipped over. One can almost hear the crunch of the photographer’s foot against the dried grass. The photographs of Sue Palmer Stone exist somewhere between the extremes of exuberance and decay, fragility and strength, loss and playfulness.

It has often been said that photography is a way of making sense of the world. Breaking down the dramas of life into manageable slices, pausing the fast pace of all that is moving around us, reordering a narrative to study it. But what about the overlooked? The quiet detritus that most of us pass right by? In Embodiment : Salvaging a Self, Stone creates conversations out of the discarded objects that litter the corners of our vision.

<p “=””>In a world in which everything is disposable, what does it mean to make something out of what others might term nothing? Stone has called the project a “salvage operation”. She began focusing on the work over three years ago, in part as a response to a mysterious autoimmune disorder that she had been diagnosed with. Early iterations of the project included more figurative self portraits but as time went on, the focus shifted. The sculptural forms she was both finding and creating took the lead. Within these forms, the viewer can find an abstraction of a self; something more open, more universal. Stone’s photographs ask us to put aside a modern day desire for constant stimulation in place of a quieter gaze, a more inquisitive eye attuned to small elements.

More here.

Mattew Rozsa in Salon:

Before Joe Biden defeated Donald Trump in 2020, only one presidential election had resulted in massive violence against the federal government. That of course was the election of 1860, which was as divisive as any in history and plunged the United States into the Civil War. This alone makes it difficult to claim a parallel with the 2020 election, despite Donald Trump’s repeated false assertions that he actually won. To this point, there are no signs of a bloody internecine conflict that ends with at least 620,000 deaths.

So in some ways, Trump’s Big Lie about the 2020 election is not as bad as the lies that caused the Civil War. In other very important ways, however, it’s much worse.

First, though, one must understand the 1860 election, which came at a political moment fraught with danger. Americans were divided as to whether slavery should be allowed into the newly-acquired western territories. Extremists in the South, sensing an opportunity to profit off human bondage in nascent industries, wanted no limits on when, where and how slavery could be expanded. While there were certainly some abolitionists who wanted to entirely eliminate slavery, mainstream “anti-slavery” forces mostly sought a compromise, where slavery would not be allowed to spread outside states where it was already legal.

More here.

Thomas Meaney in the LRB (Photo by Andre Klimke on Unsplash):

Your cause is right and God is on your side!

Zbigniew Brzezinski, US national security adviser, to the Afghan mujahedin, 3 February 1980

I have benefited so greatly from the jihad in Afghanistan that it would have been impossible for me to gain such a benefit from any other chance, and this cannot be measured by tens of years but rather more than that.

Osama bin Laden, March 1997

Once, the Kabul Zoo housed ninety varieties of animals and got a thousand visitors a day, but in the era of fighting that followed the fall of the Soviets and then of Najibullah, the people stayed away, and the animals found themselves in a place more dangerous than any forest or jungle. For ten days, the elephant ran in circles, screaming, until shrapnel toppled her and she died. As the shelling went back and forth, the tigers and llamas, the ostriches, the elephant, were carried away to paradise. The aviary was ruptured and the birds flew free into the heavens from which the rockets rained.

Denis Johnson, 1 April 1997

Let’s step back a moment. Let’s just pause, just for a minute. And think through the implications of our actions today, so that this does not spiral out of control.

US Representative Barbara Lee, 14 September 2001

This crusade, this war on terrorism, is going to take a while. And the American people must be patient. I’m going to be patient.

President George W. Bush, 17 September 2001

The Taliban regime already belongs to history.

Jürgen Habermas, December 2001

More here.

Wolfgang Streeck in Sidecar (Photo by Kevin Woblick on Unsplash):

It’s summer, Brussels pretends to be on vacation, but nobody believes it: clouds are gathering, no silver lining in sight, nerves wrecked all around. Forests are burning, rain is falling, rivers are flooding – the climate crisis has hit home, more undeniably than ever. Of the €750 billion Corona ‘recovery fund’, not a single euro has yet been spent and the fourth wave is beginning to unfurl. Time for a fiscal booster shot – but how to pay for it? The French war in Africa drags on, the failed states of Libya, Syria, Iraq and Lebanon continue to fail, German demands for a European asylum regime that protects Germany from having to live up to its moral rhetoric are as divisive as ever, regime change in Russia must wait since Putin won’t resign. And now Afghanistan: Good Uncle Joe has become Bad Uncle Joe, toute l’Europe being shocked: unilateralism! In Germany and the UK, governments are desperately trying to avoid explaining why, apart from following American orders, they have been fighting a senseless war for two decades in an ungovernable faraway country. And in the midst of disaster everywhere Angela Merkel, the European Union’s unappointed but all the more effective Super-President, who they say has somehow kept it all together, is to leave her office as German chancellor this coming autumn, forever.

Will ‘Europe’, or the ‘European project’ as embodied by the EU, survive Merkel? In the Realpolitik of Brussels, this translates into whether Germany will continue to fulfil its obligations as the EU’s hidden hegemon after her departure, meaning first of all whether it will continue to pay. This it can do in a variety of ways, many of which are designed to be maximally obscure: by letting its net contributions to the EU budget rise; by allowing the European Central Bank to engage sub rosa in state financing, in contravention of the Treaties; by agreeing to underwrite the Corona ‘recovery fund’, also outside the Treaties; by allowing that debt to be serviced by more debt in the future, letting the €750 billion, sold as a one-of-a-kind emergency measure, turn into a ‘historic breakthrough’ toward a ‘supranational fiscal capacity’ à la française – while, in order to keep interest rates low, intimating to the markets that if the worst came to the worst, Germany would be on-hand to offer ‘European solidarity’.

More here.

Faisal Devji in Boston Review:

“The idea that we’re able to deal with the rights of women around the world by military force is not rational.” This single sentence from President Biden’s ABC interview with George Stephanopoulos on August 18 exposed the paradox of humanitarian intervention. It acknowledged that trying to address violence with violence only serves to perpetuate it. Much commentary on the West’s two decades of intervention in Afghanistan assumes that Western humanitarianism masked political aims or was subordinated to them. But Biden seems to recognize that humanitarianism, far more than politics, justified, legitimized, and, indeed, required violence.

When the imagined violence that provoked mass evacuations as the Taliban entered Kabul on August 15 at first failed to materialize, it was willed into being by rumour and hysteria. The international media tended to every report of violence across the country after largely ignoring the torture, rape, massacres, and other war crimes committed by Western armies and their allies as well as by the Taliban, Al-Qaeda, and ISIS over the past twenty years. The final humanitarian act of the departing coalition, the evacuation of “vulnerable” Afghans, had to be justified by the threat of violence, which eventually came on August 26 with ISIS suicide bombings at the airport.

Even as Biden promises to forsake humanitarian interventions for political interests, he is still drawn back to the scene of cruelty that defines the former. But to abandon humanitarianism for politics is not to sacrifice compassion for calculation. In modern times, after all, politics has become the most important site to claim human freedom and equality. When we subordinate politics to humanitarianism, we inevitably displace the goal of freedom to a future that can only be achieved once the problem of violence has been resolved. This was also the logic of colonialism, whose subjects were perceived as unready for independence because of the cruelties they suffered and inflicted upon one another.

More here.