Ed Simon in The Hedgehog Review:

Despite the stereotype of being the Norman Rockwell of verse, Robert Frost’s standing, even sixty-one years after his death, remains blue-chip, still perhaps the most famous American poet among the general public. Frost’s work remains anthologized and interpreted, and taught in secondary and undergraduate classrooms; his lyrics among the handful that can be expected to be namedropped as a reader’s favorite poem (two roads and all of that). If anything, Frost has suffered from the albatross of presumed accessibility. Among the luminaries of American Modernism, Ezra Pound was experimental, T.S. Eliot cerebral, H.D. hermetic, Langston Hughes revolutionary, Wallace Stevens incandescent, and William Carlos Williams visionary, but Frost is readable. David Orr writes in his excellent book-length close reading The Road Not Taken: Finding America in the Poem Everyone Loves and Almost Everyone Gets Wrong (2015) that Frost is a poet whose “signature phrases have become so ubiquitous, so much a part of everything from coffee mugs to refrigerator magnets to graduation speeches” that it can become easy to forget the man who penned such phrases.

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Sean Carroll in Preposterous Universe:

Technology is changing the world, in good and bad ways. Artificial intelligence, internet connectivity, biological engineering, and climate change are dramatically altering the parameters of human life. What can we say about how this will extend into the future? Will the pace of change level off, or smoothly continue, or hit a singularity in a finite time? In this informal solo episode, I think through what I believe will be some of the major forces shaping how human life will change over the decades to come, exploring the very real possibility that we will experience a dramatic phase transition into a new kind of equilibrium.

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Julia Friedman in Quillette:

On my last visit to the National Gallery in London in October 2022, during Frieze Week, the wall beneath Vincent Van Gogh’s iconic Sunflowers still displayed noticeable palm-sized daubs of unmatched gray paint. The day before, Just Stop Oil protestors Phoebe Plummer, and Anna Holland had glued themselves to that wall, after dousing the painting with Heinz tomato soup. Their timing (Frieze Week) and venue for this instance of performative activism was not incidental. It pitted the purported excess of attention given to art—here represented by Van Gogh’s masterpiece—against the scarcity of “food” and “justice” for those affected by rampant inflation. In this zero-sum scenario, a choice had to be made between culture and human beings: “Are you more concerned about the protection of a painting, or the protection of our planet and people?” demanded Plummer, as she knelt beneath the soup-stained still life, one palm already affixed to the wall behind her. The efficacy of this attack, news of which quickly spread across both legacy and social media, derived from the cult status of Sunflowers: its cultural cachet, its recognizability and ubiquity. Yet Plummer and Holland saw it only as a prop for acting out their scripted and rehearsed demonstration.

To the casual observer, this stagy use of an artwork as a backdrop for an ideological statement might have little in common with another, much subtler case when a different National Gallery painting served as a prop. This time there was no super glue, tomato soup, or declarative recitations, and no need to involve security.

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Mohsin Hamid at Georgetown University Global Dialogues:

When it comes to our understanding of the world, we are all like the blind men in the story of the blind men and the elephant. We each know the elephant from our own small vantage point, and what we know is partial and prone to distortions. It is from speaking to one another, reading one another, that a more accurate picture appears. Unfortunately, too often, those we speak to and read come from places very close to ours, whether physically or ideologically, and so the elephant we see together looks to us uncannily like something else, like a wall or a weapon or a trophy, perhaps. I would like to describe the elephant, the world, as I perceive it from my vantage point in Lahore, Pakistan, in the early months of the year 2024. I do this in the hope that each of us, in describing it, helps all of us see it a little better.

The first thing that strikes me about the world is that it is has become poisonous. We cannot breathe. From November until February the blue sky is hidden behind a low ceiling of grey. This is not from clouds but from smoke. It is uncanny to take a flight in these months, to burst only seconds after take-off into the blindingly bright light and see not a city but a grey blanket below.

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Robin McKie in The Guardian:

Scientists at a recently opened cancer institute at Cambridge University have begun work that is pinpointing changes in cells many years before they develop into tumours. The research should help design radically new ways to treat cancer, they say. The Early Cancer Institute – which has just received £11m from an anonymous donor – is focused on finding ways to tackle tumours before they produce symptoms. The research will exploit recent discoveries which have shown that many people develop precancerous conditions that lie in abeyance for long periods.

“The latency for a cancer to develop can go on for years, sometimes for a decade or two, before the condition abruptly manifests itself to patients,” said Prof Rebecca Fitzgerald, the institute’s director.

“Then doctors find they are struggling to treat a tumour which, by then, has spread through a patient’s body. We need a different approach, one that can detect a person at risk of cancer early on using tests that can be given to large numbers of people.” One example of this is the cytosponge – a sponge on a string – which has been developed by Fitzgerald and her team. It is swallowed like a pill, expands in the stomach into a sponge and is then pulled up the gullet collecting oesophagus cells on the way. Those cells that contain a protein, called TFF3 – which is found only in precancerous cells – then provide an early warning that a patient is at risk of oesophageal cancer and needs to be monitored. Crucially, this test can be administered simply and on a wide scale.

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Greg Jackson in Harper’s Magazine:

Great tracts of culture, notably the arts, arise to give sanctuary and form to private truth within a public context. They maintain a bridge between personal and social convictions—the solitary testimony of the soul and the necessary agreements of the group. This realm of culture helps a person feel less alone in their private experience, which is always partly at odds with, or unacknowledged by, the official story. By awakening people to the legitimacy of their feelings, art gives them confidence that their experience is not an anomalous, lonely event, but something others share in, and that it may be reasonable, therefore, to question the tyranny of public opinion.

Politics’ colonization of culture in contemporary America has greatly damaged this public lifeline to the private psyche. In a Cato Institute survey conducted last summer, 62 percent of Americans reported being afraid to air their views in public. The numbers were highest among conservatives, but a majority of liberals and moderates agreed with the premise as well. Only “strong liberals” still felt comfortable speaking up, although even they had become decidedly more apprehensive since 2017.

The consistent surprise that as many people seem to like Donald Trump as actually do—his routine outperformance of polls and forecasts—is the sort of thing one might expect in an environment where people are hesitant to express themselves in public. But we may each measure for ourselves the toleration of our beliefs by judging how often we wonder in our hearts whether stating them in public is perilous. Where, when public opinion rules, does private truth find an outlet?

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David Horsey in Seattle Times:

P.T. Barnum, the great 19th century showman, circus owner and hoax promoter, is quoted as saying, “There’s a sucker born every minute.” Donald J. Trump, the great 21st century con man, political phenomenon and hoax promoter, would heartily agree. Trump has built a weirdly successful career in business, entertainment and politics based on his uncanny ability to convince legions of suckers to buy into his self-aggrandizing schemes, from Trump University, the Trump charity and the Big Lie, to his latest scam tricking thousands of poor chumps into chipping  in to pay his millions of dollars in legal bills.

And, now, Trump is selling Bibles. These aren’t just any Bibles, these are “God Bless the USA” Bibles featuring some of the lyrics from country singer Lee Greenwood’s patriotic song of that name — a textual addition that King James might find curious were he still around to promote his own translation of the holy book. Of course, the king is long dead, which made it easy for Trump to expropriate the old monarch’s version of the scriptures for his own money-making scheme.

Trump solemnly stipulates that money raised from Bible sales will not be used for his presidential campaign. What he makes less clear is the fact that he is getting paid for every book sold by the publisher — a publishing operation that he happens to own.

But dare we doubt that Trump is sincere in his mission to spread the gospel?

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Anna Della Subin in The Nation:

As a god, or any divine power, only a mirage of the human-made political structures that oppress us? This understanding of religion, popularized by 19th-century thinkers like Karl Marx and Émile Durkheim, has become received wisdom among the anthropologists and sociologists studying the origins and functions of religious life. We sense that we live under forces of authority that constrain us, and yet we cannot precisely locate or understand them. Needing to give some shape or form to this coercion, we project it onto the clouds, fashioning heavenly beings that are ultimately deifications of the human state. “Religion is realistic,” Durkheim noted; it corresponds to our social realities and reinforces them.

Yet the existence of societies without chiefs or kings, or any vertical political organization, challenges this picture. In communities that traditionally recognized no rulers or government, from Tierra del Fuego to the Central Arctic to the Philippines, we still find complex concepts of celestial hierarchies, metahuman authorities, and bureaucracies of deities and spirits with no correspondence to the human social order. Where do these ideas come from, which reflect no living conditions on the ground? How is it that notions of the state seem to be anticipated by cosmology before they are realized in society?

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Jedediah Britton-Purdy in Dissent:

All sorts of people had come to the Welsh countryside to spend the day talking about the history of labor radicalism: miners, organizers, researchers, politicians. But the star attraction was missing. Raymond Williams, the Cambridge scholar and socialist beacon, had agreed by letter to speak; rumor was that he would be arriving in a big car. Then, as a runner returned from the parking area to report the distressing news that no big car had arrived, a tall, craggy-featured man rose from the audience and made his way to the stage. He had been there all day, listening, watching, content among his people, not making a point of himself. There was no need to make a point; everyone in that world knew his name. It was not a merely local fame. Zadie Smith recalls that when she was an undergraduate at Cambridge in the 1990s, Williams sat beside Michel Foucault and Roland Barthes in the pantheon of social and literary theorists. He was Stuart Hall’s friend and collaborator, E.P. Thompson’s ally and sparring partner, Terry Eagleton’s teacher, and often worked side by side with Perry Anderson. When he died in 1988, Robin Blackburn wrote in the New Left Review that Williams was the “most authoritative, consistent, and radical voice” of the British left.

Asked to give an account of himself, Williams would begin, “I come from Pandy.” The Welsh village of Pandy sits a short walk across fields from the English border, at the edge of the Black Mountains. The peaks near Pandy rise more than 1,000 feet above the farmland of the valleys. A person can always walk to higher ground for a long and encompassing view. When Williams was young there, in the 1920s and ’30s, the view from the ridges included smoke coming from ironworks and coal pits less than twenty miles to the south and west. At night, the flames of the industrial valleys edged the black horizon with red.

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Amira Hass in Hammer and Hope:

I write these words from the West Bank with a profound sense of grief and defeat, as the clashing terms of victory, genocide, erasure, heroic struggle, and historic achievement come up again and again in reference to the Palestinian people and to Gazans in particular.

The Gaza Strip cast a spell on me, as it did for many who visited it and came to know its people. It was an inseparable part of historic Palestine until it was cut off after the creation of the state of Israel and the expulsion of Palestinians from their homeland in 1948-49. As a result, it emerged as a distinct sociological and geopolitical entity. Its core characteristic was its high proportion of refugees (about 75 percent of its population), whose roots were in dozens of villages and towns that Israel depopulated and destroyed.

The Gaza Strip we knew as a compact geographical entity of 365 square kilometers was still large enough to contain the diversity of village and city, of new neighborhoods and old, of the shore and the hills, of poor and rich, of refugees and native-born. And it was small and crowded, so its people lived in one another’s pockets, more and more as their numbers grew, and it felt that everyone knew everyone else and there were no secrets. It was so small and tightly bound it seemed that all people living there took an active part in whatever political, social, and military events were going on.

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