Emily Bazelon in the New York Times:

Like many public intellectuals who are worth reading, George Packer and Jonathan Rauch don’t toe a predictable line in American political and intellectual debate. They despise Donald Trump and the disinformation-heavy discord he has spawned. But they don’t share all the views of progressives, either, as they’ve come to be defined in many left-leaning spaces. Packer and Rauch are here to defend the liberalism of the Enlightenment — equality and scientific rationality in an unapologetically Western-tradition sense. They see this belief system as the country’s great and unifying strength, and they’re worried about its future.

Packer’s slim book, “Last Best Hope,” begins with patriotic despair. “The world’s pity has taken the place of admiration, hostility, awe, envy, fear, affection and repulsion,” he writes of the perception of the United States abroad. This might have rung true in the throes of the attack on the U.S. Capitol on Jan. 6, which may also be when it was written, but it now sounds overwrought. So does Packer’s claim that “a lot of Americans have explored their options for expatriation.” (The number of expatriates is rising but small, and the cause of the uptick is likely a change in tax law, according to The Wall Street Journal.)

Once Packer gets going, however, he is forceful.

More here.

Akwaeke Emezi in The Paris Review:

In Akwaeke Emezi’s new book, Dear Senthuran: A Black Spirit Memoir, the writer traces their experience as an ọgbanje, an Igbo term that refers to a spirit born into a human body, through letters to friends, family, and lovers. In the below excerpt Emezi describes trying to find community within their M.F.A. program and their discovery that working fearlessly could be a form of worldbending. 

Dear Kathleen,

Sometimes, you remember me better than I remember myself. I think that’s important in a friendship—to hold reflections of people for them, be a mirror when they start fading in their own eyes. I hope I do the same thing for you, too. I can’t wait for you to get here for Christmas; I know Germany has been hard on you this fall.

The last time we texted, you wrote, I need you and our time this break. I know what you mean. The world can be a grit that sands away at us, and love can be a shelter from that. If this godhouse in the swamp is a wing, then I imagine you arriving and joining me underneath it, where we make syrup with the chocolate habaneros from my garden and sit out on the haint-blue porch. I wish the house was bigger, five or seven bedrooms instead of three, so I could fit more of us in here. We are safer with each other. We see the worlds we’re trying to make, and we lend our power to each other’s spells. I was steaming baos in my kitchen today and I got so excited to show you this house, my house. Just a year ago, you came down to the swamp for Christmas and we stayed in that sublet and cooked fish fresh from the lake. And now I have this house, this land, and the shock of what I made happen still makes me reel when I look at it fully. You think I’d be used to it by now, the way I can make things come true, but every year it expands. Every year I make bigger and bigger things happen—and it’s not just me, obviously. It’s my chi and the deityparents and God and so on, but I have to say yes first and I have to do the work and I can’t believe it works.

You know how people are so in awe of Octavia Butler’s journal, the way she wrote down what she wanted with her books? I think it’s because written worldbending resonates so widely.

More here.

Tim Adams in The Guardian:

On 7 January this year, a day after the mob stormed the Capitol in Washington DC, a curious exchange occurred in the netherworld of global conspiracy. Alex Jones, the rasp-voiced mouthpiece of fake news for the past decade, was in conversation with the most visible leader of the previous day’s shocking events: Jacob Chansley, the self-styled “Q Shaman” who featured on the world’s front pages, in buffalo horns, animal skins and face paint. Jones, on his fake-news platform Infowars, with its million-plus viewers and sharers, had for years been the loudhailer of unhinged stories that included the belief that Hillary Clinton was the antichrist, that Michelle Obama was a man, that the Pentagon and George Soros had detonated a “homosexual bomb” that turned even frogs gay, that 9/11 had been a “false flag” operation and, most viciously, that the Sandy Hook school murders, in which 20 children and six teachers died, were staged by “crisis actors” to promote gun control. Jones had inevitably been among those who addressed the restive crowd at Donald Trump’s “Stop the Steal” march (having donated $50,000 for the staging of the rally) and calling for supporters to “get on a war footing” to defend the president. Two days later, however, when faced with the rhetoric of Chansley, whom he had invited on to his show to explain the insurrection, it seemed even he, America’s conspirator in chief, finally couldn’t take the lies any more.

As the Q Shaman launched into his justification of the mob violence that had left five people dead, a diatribe involving reference to the supposed QAnon revelations that the Democratic party was a front for a satanic paedophile ring that Trump was destined to expose and destroy, Jones repeatedly interrupted him. When Chansley asked plaintively why he wouldn’t listen (“you’re a hero to me, man”), Jones cut him off: “Because you’re full of crap!” he yelled. “That’s why! Because every goddamned thing out of you people’s mouths doesn’t come true. I knew what you were on day one and I know what you are now and I’m sick of it! I’m sick of all these witches and warlocks… I can’t talk to you any more. Jesus Christ! Lord help me. Aaargh!”

More here.

https://www.youtube.com/watch?v=8J3Tj6u6MPs

The Underground

There we were in the vaulted tunnel running,
You in your going-away coat speeding ahead
And me, me like a fleet god gaining
Upon you before you turned to a reed

Or some new white flower japped with crimson
As the coat flapped wild and button after button
Sprang off and fell in a trail
Between the Underground and the Albert Hall

Honeymooning, mooning around, late for the Proms,
Our echoes die in that corridor and now
I come like Hansel came on the moonlit stones
Retracing the path back, lifting the buttons

To end up in a draughty lamplit station
After the trains have gone, the wet track
Bared and tensed as I am, all attention
For your step following and damned if I look back.

by Seamus Heaney
published by Faber, 1984

Marco D’Eramo in The New Left Review’s Sidecar:

In the last few weeks, a report has been circulating in the online fora of the ultranationalist Indian diaspora. Its author, Shantanu Gupta, an ideologue closely associated with Prime Minister Narendra Modi’s Bharatya Janata Party, ‘tracked the coverage of the COVID-19 pandemic in India of 6 global publications – BBC, the Economist, the Guardian, Washington Post, New York Times and CNN – via web search results over a 14-month period’. His argument is that these outlets have distorted and exaggerated the effects of coronavirus in India. On what does Gupta base this thesis? On the fact that all these sources have used absolute numbers rather than cases per million. By the latter metric, we are told, ‘India is one of the better performing countries on the global map’. Here he is undoubtedly correct.

Countless times this spring we’ve seen the dramatic, record-shattering daily death counts from India, as it reportedly became the country with the third highest Covid deaths in the world. A quick look at these records: deaths in India reached their highest level on May 18th, with 4,525 per day. The USA topped this morbid leaderboard on January 12th with slightly lower numbers: 4,466. The UK reached its peak on January 20th, with 1,823 daily deaths; Italy on December 3rd with 993.

The problem is, India’s population stands at 1.392 billion. The USA’s is just 332 million, while the UK and Italy have 68 and 60 million respectively. If, then, we were to count the number of deaths per million inhabitants, ranking the highest daily death count yields quite different results: the UK holds a strong lead, with 28 deaths a day per million inhabitant; Italy is in second place with 17; the USA follows with 14; and India comes last, with just 3 per million inhabitants. Regarding the total number of deaths per million since the beginning of the pandemic, each country is almost identical, the only change coming at the very top: Italy clinches gold with 2,091 deaths per million, the UK 1,873, the USA 1,836, and India just 243.

More here.

A Boston Review Forum on AI with a lead essay by Daron Acemoglu and responses from numerous people including Daniel Susskind, Andrea Dehlendorf and Ryan Gerety, and Aaron Benanav. Acemoglu:

Artificial Intelligence (AI) is not likely to make humans redundant. Nor will it create superintelligence anytime soon. But like it or not, AI technologies and intelligent systems will make huge advances in the next two decades—revolutionizing medicine, entertainment, and transport; transforming jobs and markets; enabling many new products and tools; and vastly increasing the amount of information that governments and companies have about individuals. Should we cherish and look forward to these developments, or fear them?

There are reasons to be concerned. Current AI research is too narrowly focused on making advances in a limited set of domains and pays insufficient attention to its disruptive effects on the very fabric of society. If AI technology continues to develop along its current path, it is likely to create social upheaval for at least two reasons. For one, AI will affect the future of jobs. Our current trajectory automates work to an excessive degree while refusing to invest in human productivity; further advances will displace workers and fail to create new opportunities (and, in the process, miss out on AI’s full potential to enhance productivity). For another, AI may undermine democracy and individual freedoms.

Each of these directions is alarming, and the two together are ominous. Shared prosperity and democratic political participation do not just critically reinforce each other: they are the two backbones of our modern society. Worse still, the weakening of democracy makes formulating solutions to the adverse labor market and distributional effects of AI much more difficult. These dangers have only multiplied during the COVID-19 crisis. Lockdowns, social distancing, and workers’ vulnerability to the virus have given an additional boost to the drive for automation, with the majority of U.S. businesses reporting plans for more automation.

None of this is inevitable, however. The direction of AI development is not preordained. It can be altered to increase human productivity, create jobs and shared prosperity, and protect and bolster democratic freedoms—if we modify our approach.

More here.

Frankie Thomas in The Paris Review:

Are we all Joyceans here, then?” the young professor asked, poking his head into the classroom doorway.

We looked back at him uncertainly. Yes, we were all here for the Ulysses seminar that met at six thirty P.M. on Tuesdays and Thursdays. But to call us “Joyceans” seemed like a stretch. Today—Thursday, January 29, 2015—was only the first day. And besides, this was City College.

No article about City College is complete without the obligatory phrase “the Harvard of the proletariat,” which was supposedly both our school’s nickname and its reputation in the mid twentieth century. By 2015, however, no one could deny that our beautiful Harlem campus was in decline. Governor Cuomo had recently slashed the budget for the entire CUNY system, with City College bearing the brunt of the cuts, and the disastrousness of this decision is difficult to convey without resorting to sodomitic imagery. That year, classrooms were so overcrowded that latecomers had to sit on the floor. One of my professors entered his office on the first day to find that his entire desk had been stolen. The humanities building still used old-fashioned blackboards, but the budget didn’t provide for chalk, so professors hoarded and traded it like prison cigarettes. Most bathroom stalls didn’t lock, and for several weeks, the entire campus collectively ran out of toilet paper—I’ll never forget the Great Toilet Paper Crisis of 2015 and the generosity it inspired in my fellow students, who shared their own toilet paper from home and never stooped to charging for it.

It was in this context that the English department decided to offer its first-ever Ulysses seminar, though they offered it as you might offer someone a home-cooked meal that you’re secretly pretty sure contains broken glass. “NB: This is a highly demanding course with a heavy reading load,” the course catalogue warned in bold italics, “more like a graduate seminar than a 400-level college class.” I don’t think it actually said “DON’T TAKE THIS CLASS,” but that was the obvious implication.

More here.

Rachel Cooke at The Guardian:

W-3, Bette Howland’s memoir of her stay in a psychiatric hospital following an overdose, was first published in 1974, and comes to us now following the reissue, last year, of her 1978 collection of stories, Blue in Chicago. Both, as you may already know, are back in print thanks to the determination of Brigid Hughes, the editor of the literary magazine A Public Space. In 2015, Hughes found a copy of W-3 in a secondhand bookshop in New York and, having recognised Howland, by now living in a home and suffering from Alzheimer’s disease, as a forgotten talent, resolved to give her a second life (Howland died just two years later). Blue in Chicago, in which the city, cruel and slum-scarred, is effectively put on trial in a series of autobiographical sketches, was widely praised both here and in the US, and rightly so, though I think it’s also fair to say that its author’s backstory may have played some part in people’s intense admiration for her lapidary prose and feeling for human battlegrounds. A working-class, Jewish, single parent, Howland was a lover and protege of Saul Bellow, who confessed himself moved by the “tough-minded” W-3.

more here.

From The New Yorker:

When I’m stuck—and I’m stuck all the time—I look at “Forty-one False Starts,” Janet Malcolm’s Profile of the artist David Salle. The piece is a strange paean to the fact of journalistic fallibility. You will never capture a subject’s real likeness. There are too many possible beginnings to choose from, too many ways to write a sentence, to disclose a detail or share an observation, and settling on one possibility forecloses all the others. But Malcolm found a way not to choose—to admit to her limitations in a way that transformed them into something wonderful, something unique, and she did it with so much style and intelligence that the rest of us can only put our pencils down and call it a day. It is a triumph disguised as failure, and the performance of the piece is unrepeatable: like the writer who wrote it, one of a kind. —Alexandra Schwartz

There are certain people for whom a first name doesn’t quite suffice, even in the minds of their friends. It feels obscene to claim Janet Malcolm as a friend. She was one, but I was never able to think of her as just “Janet.” She was always her full name in my mind. I’ve never met a person (or read the work of a person) who was so assuredly herself. Her brilliant books are nearly most amazing for what they leave out, which is everything that didn’t interest her. There was nothing dutiful in her writing: if she didn’t care about some element of a story, she just didn’t include it. She was this way in person, too, growing quiet when a conversation turned in a direction she found boring. “You can scarcely believe such people exist!” was a line I heard her say multiple times, in reference to figures she found foolish. Such a dignified and damning way of expressing distaste: doubting someone’s very existence.

Her self-assurance had a way of making life seem so straightforward. A little more than a year ago, I was telling her about the book I was writing, wringing my hands about various people who wouldn’t talk to me. Her advice was simple: “Forget about them. Just write about the people who will talk to you. That’s what I do.” It felt like a revelation. Similarly, when I invited her to attend a lecture that was going to be held near her house, she replied, “Dear Alice, thanks for thinking of me, but I don’t think so. xxxJ” I’m not sure if I’ve ever received a more inspiring or instructive e-mail.

More here.

Arianne Shahvisi in 1843 Magazine:

The case for giving up meat should be easy to win. Eating meat is clearly inconsiderate to animals: slaughtering billions of sentient beings each year seems gratuitously cruel when our nutritional needs can easily be met in other ways. It’s demonstrably unfair to our fellow humans and the environment, too. Meat-eating – especially consuming beef, which is the most wasteful and environmentally damaging kind – is responsible for most of the carbon emissions the food industry produces.

Yet those who eat meat are largely unmoved by the arguments against it. Why? In most societies, meat-eating is still presented as the natural state of things, a necessary part of a healthy diet. It doesn’t matter that red and processed meats have been linked to cancer and heart disease, or that we know early humans mostly ate vegetables. For thousands of years, meat-eating has been not only normal, but aspirational. History shows that the richer people get, the more meat they crave: when people in poorer countries with traditionally plant-based diets become wealthier, their meat consumption tends to rise. It’s hard to accept that something is morally troubling when so many people around you are doing it.

More here.

Quarantine

In the worst hour of the worst season
of the worst year of a whole people
a man set out from the workhouse with his wife.
He was walking—they were both walking—north.

She was sick with famine fever and could not keep up.
He lifted her and put her on his back.
He walked like that west and west and north.
Until at nightfall under freezing stars they arrived.

In the morning they were both found dead.
Of cold. Of hunger. Of the toxins of a whole history.
But her feet were held against his breastbone.
The last heat of his flesh was his last gift to her.

Let no love poem ever come to this threshold.
There is no place here for the inexact
praise of the easy graces and sensuality of the body.
There is only time for this merciless inventory:

Their death together in the winter of 1847.
Also what they suffered. How they lived.
And what there is between a man and woman.
And in which darkness it can best be proved.

by Eavan Boland
from Poem Hunter

Piotr Florczyk in the Los Angeles Review of Books:

PIOTR FLORCZYK: Forgive me for opening with a grim statement, but you are, as a poet-critic, a member of a dying breed, not the least because, as you remind us, “America is suspicious of the man who wears more than one hat.” What’s more, for reasons we’re about to get into, American poets shy away from commenting on the work of their fellow poets, even though doing so would allow them additional insight into their own poetry. What’s the relationship between your poetry and your critical work?

WILLIAM LOGAN: I doubt critics of a critical temper are dying out, but grumpy critics rarely remain grumpy very long. John Simon, whose temperament even I sometimes found captious, was still growling into his 90s. A number of critics of my generation and the generation after came out roaring in their 20s but stopped writing criticism within a decade. Critics who fail to go along to get along are punished, supposedly. It may not be entirely untrue — I’ve been told twice that I was on track to win some small award, which went sideways when one of the judges raged about my criticism. If that’s the punishment the world metes out, it’s a revenge small and pathetic — and hilarious.

To your question, though. If there’s some relation between my poetry and my criticism, other than a very occasional grimness or stringency of tone, I have no idea what.

More here.

Stephen Wolfram at his own website:

The aliens arrive in a starship. Surely, one might think, to have all that technology they must have the idea of numbers. Or maybe one finds an uncontacted tribe deep in the jungle. Surely they too must have the idea of numbers. To us numbers seem so natural—and “obvious”—that it’s hard to imagine everyone wouldn’t have them. But if one digs a little deeper, it’s not so clear.

It’s said that there are human languages that have words for “one”, “a pair” and “many”, but no words for specific larger numbers. In our modern technological world that seems unthinkable. But imagine you’re out in the jungle, with your dogs. Each dog has particular characteristics, and most likely a particular name. Why should you ever think about them collectively, as all “just dogs”, amenable to being counted?

Imagine you have some sophisticated AI. Maybe it’s part of the starship.

More here.

Alexander Lobrano in Literary Hub:

I was startled when the phone rang while I was shaving. It was 7 am. The press attaché for Giorgio Armani called me in my Milan hotel room to tell me the designer wanted to have dinner with me that night. It was more a summons than an invitation. Mr. Armani was the sacred cow, the designer Mr. Fairchild was enthralled with, which is why almost all of his senior editors in New York City wore only Armani’s clothing—purchased with generous press discounts supplemented by the occasional, ostensibly forbidden unreported gift.

Most of Fairchild’s Europe-based editors found this designer too corporate and decidedly uncool, but they held their tongues. I reminded the attaché that I already had an 11 am appointment to preview the next season’s fashions with Mr. Armani, whom I’d met briefly several times before. She briskly told me she’d canceled it. We could discuss next season’s trends at dinner. Then she gave me the address of La Briciola, the restaurant where we’d meet, stated that Mr. Armani was looking forward to seeing me, said “Ciao, ciao, caro,” and hung up.

More here.