by Marie Snyder
The quest for the answer to Who am I? is often an attempt to separate ourselves from our influences. Do I like to garden, or is that just a suburban social convention that has influenced me towards an action so I fit in. If I pave my yard to be unique, is that what I want, or am I just copying non-conformists? Where is the line between what I like for real and what I’ve been persuaded to like? That line of investigation culminates in the ultimate question: Can we know ourselves with any certainty?
However, I’ve noticed that when people talk about wanting to let out their real self, often the “real” version they want to foster is actually the instinctive or reflexive version — the part that rises up by impulse unfiltered by any inhibitions. But those inhibitions are from our capacity for reason. They come from our complex pre-frontal cortex. If the real self is just our impulses, then we’re discarding reason as if it’s artificial, and as if our impulses have been unaffected by society. Being real is then reduced to being licentious. We can also see the troubling place where this notion has led: people satisfying their every whim in order to be true to themselves. This is just giving license to the id (Freud) or appetitive (Plato) parts of ourselves, which requires no forethought. We might feel most real with our best friend because it’s only there that we can say our most offensive thoughts, but is that being our real self or is that just cultivating the worst version of ourselves?
But maybe there is no self that’s real.
Alexander Douglas’s book, Against Identity: The Wisdom of Escaping the Self, explores the overlapping theories of three men: Zhuangzi (aka Chuang-tzu), a 3rd century BCE Taoist, Baruch Spinoza, a 17th century Dutch philosopher, and Réne Girard, a 20th century French academic. They all take a similar stance against the notion of a fixed and rigid identity. Douglas writes in a thorough yet entertaining way. The writing is teacherly, repeating and consolidating ideas as he dives deeper into the arguments and refutes potentially opposing ideas to help us understand how it can possibly be the case that we don’t have a distinct and solid identity. Read more »

Over what is slowly becoming a lengthy session of being alive, I’ve found this statement to be absolutely true. I’m usually thrilled with the variety and my experiences so far. However, those things the world is full of aren’t necessarily always pleasant. Or desirable. We’re thrust, will we, nil we, into a stew of unknowns.



Orwell has surely been safe for ages – through just two famous books, neither of which is Keep the Aspidistra Flying. His essays seem alive too. Ideology plays a role here: he was saying things in Animal Farm and 1984 that influential people wanted disseminated. You couldn’t get through school in Britain without being made to read him. I persist in thinking him overrated. Will he fade without the Cold War? There’s no sign of it yet.

About a third of the way through a first-year humanities honors course, one of my more engaged and talkative students pulled me aside after class for a private chat. She waited, clearly anxious, while the rest of her classmates filed out and then turned to me with her eyes already filling up with tears.
Now there is a 
And then I started trying to warn people about the dangers of algorithms when we trust them blindly. I wrote a book called Weapons of Math Destruction, and in doing so I interviewed a series of teachers and principals who were being tested by this new-fangled algorithm called the value-added model for teachers. And it was high stakes. They were being denied tenure or even fired based on low scores, but nobody could explain their scores. Or shall I say, when I asked them, “Did you ask for an explanation of the score you got?” They often said, “Well, I asked, but they told me it was math and I wouldn’t understand it.”


Religion has always had an uneasy relationship with money-making. A lot of religions, at least in principle, are about charity and self-improvement. Money does not directly figure in seeking either of these goals. Yet one has to contend with the stark fact that over the last 500 years or so, Europe and the United States in particular acquired wealth and enabled a rise in people’s standard of living to an extent that was unprecedented in human history. And during the same period, while religiosity in these countries varied there is no doubt, especially in Europe, that religion played a role in people’s everyday lives whose centrality would be hard to imagine today. Could the rise of religion in first Europe and then the United States somehow be connected with the rise of money and especially the free-market system that has brought not just prosperity but freedom to so many of these nations’ citizens? Benjamin Friedman who is a professor of political economy at Harvard explores this fascinating connection in his book “Religion and the Rise of Capitalism”. The book is a masterclass on understanding the improbable links between the most secular country in the world and the most economically developed one.



A few days ago I finished watching a new
Robert Caro might well go down in history as the greatest American biographer of all time. Through two monumental biographies, one of Robert Moses – perhaps the most powerful man in New York City’s history – and the other an epic multivolume treatment of the life and times of Lyndon Johnson – perhaps the president who wielded the greatest political power of any in American history – Caro has illuminated what power and especially political power is all about, and the lengths men will go to acquire and hold on to it. Part deep psychological profiles, part grand portraits of their times, Caro has made the men and the places and times indelible. His treatment of individuals, while as complete as any that can be found, is in some sense only a lens through which one understands the world at large, but because he is such an uncontested master of his trade, he makes the man indistinguishable from the time and place, so that understanding Robert Moses through “The Power Broker” effectively means understanding New York City in the first half of the 20th century, and understanding Lyndon Johnson through “The Years of Lyndon Johnson” effectively means understanding America in the mid 20th century.