by Lexi Lerner

“They all go the same way. Look up, then down and to the left,” the EMT said. “Always.”

Why?

“I don’t know,” he said. “Well – I think they know. When they look up, they’re just… waiting.”

And the next part – why to the left? Because of the heart?

“I don’t know. Maybe something with blood pressure differences. Maybe something else. I really don’t know.”

I’m not living, I’m just killing time.[1]

It’s absurdly easy to take this life for granted. It’s so easy that I want to, so badly, all the time. The pitfall was built into its coding. So was the challenge: if I let life matter more, I choke.

What’s the worth of sitting in the grass, watching geese, or perhaps fireflies, for days or decades on end? Is it worthy of a lifetime? Where were the geese in my college classrooms? Where were the fireflies at my jobs? What’s the role of ambition? Ambition to do what?

We sat on a bench in Soho, watching a pickup kickball game.

“Is this fragile?” I asked her.

She looked through the chain link fence. The rubber ball sailed across the field; all heads followed its enormous arc. Both teams cheered heartily.

“Yes,” she said.

“Is it sacred?” I asked.

The bruised shadows of trees, the emperor sun behind them, the pigeons.

“Yes,” she said.

On a sun-spotted afternoon in a forest, I asked my dad if he missed his dad, who passed a few years ago.

Sometimes, it doesn’t really feel like he’s gone. More like, I haven’t seen him in a while, and we haven’t spoken in a while, but he’s just a phone call away. I find myself thinking, where’s Pa? Where is he? Read more »

by Nickolas Calabrese

Is art “a right or a privilege”? This question was addressed by a who’s who of artworld elites in a New York Times feature earlier this year with regards to the Metropolitan Museum of Art’s revised policy to charge out-of-towners the full $25.00 admission fee rather than their standard pay-what-you-wish policy. Predictably, this group (many of them known for their overt political or moral activism, like Ai Weiwei) overwhelmingly endorsed its status as a right (there was one dissenter, but even that came with caveats). Perhaps one of the most prominent defenders of this view, because of her station and her institutional influence, is Aggie Gund, President Emerita of the Museum of Modern Art in New York. She frequently states that “art is a right, not a privilege” (as she discusses in the beginning of this interview).

As framed here, it is unclear precisely what their statement is declaring. I understand it to mean one of two things: (1) Access to art is a moral right; that is, the belief that our ability to freely appreciate and produce art objects is, generally speaking, good and ought to be defended. This looks prima facie true to me. One would be hard-pressed to deny the moral good of the freedom to produce and appreciate art, barring extreme cases like hateful art, or propaganda attributed to and distributed by despotic regimes, such as the arts that Hitler or Mussolini championed in their lifetimes. This account would also be protective of art as a facet of free speech, which also seems like a mostly good thing. There is a more rigid account of art as a right, one which makes a more serious claim: (2) Access to art ought to be a legal right; that free access to museums and other institutions housing cultural artifacts should be legally guaranteed to citizens. I believe that this second usage is what is being suggested by Gund and the respondents in the NYT article, because the first claim is nearly unanimous, and anyone who would disagree with it is probably some kind of monster. But it is this second account that I am going to dispute. Read more »

by Craig Blinderman

On a recent windy morning, walking past the Soldiers’ and Sailors’ Monument on West 89^th Street in New York City, seeing the flag at half mast, just days before the midterm elections, and a week after the deadly shootings at the Tree of Life Synagogue in Pittsburgh, on my way to take my daughter to her dance class at Ballet Hispánico, I couldn’t help but reflect on the offensive and false rhetoric about the caravan of men, women, and children fleeing Honduras and other Central American countries, and the horrific outcomes when one takes such ideas seriously.

As a palliative care physician who also teaches in medicine, I have been trained—and train others—to understand pain and suffering, to understand its taxonomy, its causes, and how to reduce it when it occurs in individuals with chronic pain, a serious illness, or at the end of life.

I have also spent the past five years volunteering with Columbia Physicians and Surgeons’ Asylum Clinic, a student-run human rights initiative, working with Columbia medical faculty, to offer free medical and psychiatric evaluations to individuals seeking asylum in the United States.

My palliative care skills of listening to and understanding how individuals suffer with a serious or life-threatening illness has helped me to identify and document the ways in which individuals seeking asylum have suffered in their home countries; the impact their physical, emotional, psychological, and sexual traumas continue to have on their lives; and the risk to their physical and mental well-being should they be forced to return.

Aside from the physical and emotional pain, the suffering that asylum seekers, as well as seriously ill patients, are most tormented by is existential in nature. It is the fear of their own deaths. As Søren Kierkegaard famously wrote, “The most painful state of being is remembering the future, particularly the one you’ll never have.” Unlike the patient with a terminal illness, the existential threat can be attenuated (at least temporarily) for the individual seeking asylum by simply not being sent back to their home country. Read more »

by Emily Ogden

Unfitness to pursue our research in the unfathomable waters. —Herman Melville, Moby-Dick

What are the forms of unknowing? Ambivalence. Diffidence. The open mind. The broken mind. The mind faced with the sacred. Deprivation of an education. Naiveté—or is it just youth? Objectivity. Credulity. Amateurism. Anti-intellectualism. Forgetting. Willful forgetting. Receipt of mercy, as when we say, it’s better if she doesn’t know.

Neither good nor bad, neither innocent nor strategic, unknowing in itself belongs neither to the right, nor to the left, nor even to the clueless, privileged middle. Yet forces conspire of late to make unknowing, both posture and reality, look like the exclusive territory of the reactionary guard. I do not think progressives should cede their claim to this common property of ours. For a little while, then—never mind how long; I’m not sure yet—this column will concern unknowing: when and why one might value it.

I am aware of how untimely such a project may seem, may even be. The Trump administration’s aggressive, racialized ignorance has reached literally world-destroying proportions. Seemingly the one kind of expertise toward which the US president does not maintain open hostility is criminal defense litigation, and that’s of necessity. Republican voters take pride in their know-nothingism—see “I’m a Deplorable” bumper stickers—and their critics agree, calling them uneducated, in denial about their white supremacist sympathies, or both.

While campaigns like #bluelivesmatter and climate-change denial weaponize obtuseness, the left assumes a defensive crouch and draws tight the mantle of its enlightenment. What other choice is there? To enter certain conversations—as for example about abortion or rape—unsure of what you think is often to be judged conservative. Only slightly less often, it is actually to be so. And thus knowingness becomes at times an affected signal, and at other times a reliable sign, of progressive politics.

But—but. Aren’t there forms of unknowing one might want to protect, even prize? Read more »

by Gabrielle C. Durham

When you consume a meal, do you eat cow or beef? Yes, these are the same, especially considering where they end up, but we tend to think of the cow as the beginning of this particular process, and the beef as the product. More of these pairings include calf/veal, swine or pig/pork, sheep/mutton, hen or chicken/poultry, deer/venison, snail/escargot.

The question: Why are the “baser” elements of Anglo-Saxon origin, similar to our curse words, whereas the results typically have French roots? As you rush to beat me to the answer with your pupil’s sycophancy, it’s all about the Battle of Hastings in 1066. When the Normans, aka the French, beat the snot out of the English, or Anglo-Saxons, French words started creeping into the language. The Norman words were considered more sophisticated (as in, poultry is fancier than hen).

This applies to other, more vegan-friendly options as well, such as beverages. In this case, sophistication may not be the goal, but pretension is the indubitable result.

Many of my kindred (editors) try to replace the Latinate or Romantic words with Anglo-Saxon words. Is it a linguistic form of nationalism? Not really, although I don’t read alt-right writing, so I could be wrong. The goal is to simplify text, reducing gratuitous verbiage where possible. Or cutting spare words. See how that works? Read more »

by Thomas O’Dwyer

When a plane lands at Larnaca in Cyprus, as it rolls past the control tower one can glimpse on a misty horizon the lone pyramid of Stavrovouni mountain. The ugly airport tower then obscures the steep mountain and the ancient monastery on its summit. It could be a metaphor for modernity obliterating the spirit of places that once seemed mysterious and eternal.

It’s an hour’s drive from the airport to the sprawling concrete capital Nicosia and up and over the green passes of the Kyrenia mountain range. Then it’s a right turn east along the northern Mediterranean coast to the hillside village of Bellapais. A remarkable 12th-century Gothic abbey dominates the village and a couple of Crusader castles brood on the mountain ridge high above it. Even the names carry a whiff of ancient Gothic Europe – Buffavento, Hilarion, Bellapais. Carob, mulberry and cypress trees crowd around the ruins as they did when knights roamed the hills.

A few hundred metres up a steep path from the abbey is a small house, once traditional, now modernised. The abbey and the cottage are responsible for the tawdry trinket shops and banal tourist cafes that have all but wiped out the old village tavernas. The splendid abbey is an obvious attraction, but the unremarkable cottage? For the literary-minded, it has an equal fascination. In it was written one of the great portraits of a city in 20th-century English literature. Here in the early 1950s Lawrence Durrell reimagined and immortalised Alexandria of Egypt. It joined the Dublin of James Joyce and the Paris of Marcel Proust in literary legend. Read more »

by Joshua Wilbur 

Repetition, in itself, is neither good nor bad. Everything repeats. “Nature is an endless combination and repetition of very few laws,” said Emerson. Seasons come, and seasons go.

But what’s true for seasons isn’t true for people. We tend to prefer some forms of repetition to others. At its best, repetition is a great source of comfort and a precondition for mastering any task. The familiar rhythms of the Sunday church service are a balm to many, and it takes years of practice to throw a 98 mile-per-hour fastball that cuts in on a hitter’s hands at just the right moment.

At its worst, repetition means monotony and aimless toil: Sisyphus pushing his boulder up the hill for all eternity. Freud wrote of our “compulsion to repeat” the past, sensing that reenactment lies at the heart of everyday neuroticism, psychological trauma, and the most unnerving displays of madness—“All work and no play makes Jack a dull boy,” writes Jack Torrance, a thousand times over, in The Shining.

In between these two extremes—between the master and the madman—repetition provides the unglamorous but necessary foundation of daily life. It’s the soundtrack of childhood: brush your teeth, tie your shoes, finish your homework, eat your dinner, and so on. By the time a person reaches adulthood, she has internalized an incalculable number of habits: some good, some bad, but most avoiding the sureness of a positive or negative judgement. Thanks to our neurological adaptiveness, we are constantly slipping into patterns without realizing it, and the unrelenting expansion of consumer tech has only opened more avenues for our habitual instincts. Read more »

by Mary Hrovat

It could almost be a question on a very meta personality quiz: Do you prefer the Myers-Briggs typology or the Big Five personality traits? The Myers-Brigg Type Inventory is a popular tool that was developed outside of the scientific establishment by two women who did not have credentials in psychology. It’s qualitative rather than quantitative, and in the past decade or so, it’s been criticized as meaningless or unscientific. The Big Five taxonomy is widely accepted in academia and is the basis of much current personality research. It’s quantitative; in fact, it’s based on statistical analysis. Am I rejecting science if I continue to prefer the Myers-Briggs system as a key to understanding my own personality and those of others?

A quick refresher: the MBTI evaluates where you fall along four dimensions describing human preferences. Very roughly, these are introversion/extraversion, reliance mainly on sensory data or on interpretation, favoring intellectual analysis or feeling, and a preference for making decisions or for keeping options open. Your four-letter type identifies which end of each spectrum you are closest to; it doesn’t mean you’re 100% one or the other, but that you generally lean more toward one than the other.

A Big Five–based test, on the other hand, gives you a numerical score for each of five traits: openness to experience, conscientiousness, extraversion, agreeableness, and neuroticism. These traits emerged from lexical research in which words related to personality were extracted from an unabridged dictionary. The assumption behind the lexical approach is that languages will contains words to describe the aspects of personality that matter to people, and that the most important aspects will be captured by a single word. A statistical technique called factor analysis is applied to identify groups of words that are related. Several systems based on lexical analysis have been proposed since the first study using this technique appeared in 1936. Over time, the five traits we know today emerged from the analysis. Further research using psychological tests confirmed that people seem to be talking about the same things when they use each of these words. Each of the Big Five traits has specific aspects called facets. Read more »

by Adele A Wilby

It is difficult to remember a time over recent decades when a president of the United States (US) has created so much controversy and division within the US and challenged its  credibility and standing  in international relations as has the incumbent president, Donald Trump. Indeed, so bewildering to many is the election of a former reality TV star and dubious businessman without experience in government, to the high office of president of the US and ‘leader’ of the ‘free’ world, a plethora of literature to account for such a phenomenon has emerged. Similarly, commentaries on evaluations of Trump’s calibre and character, and just how far he is fit for such high office and powerful position in global politics, are plentiful. Jon Meacham’s The Soul of America: The Battle for Our Better Angels can be viewed as a contribution to the literature on those issues.

Meacham is not concerned with examining the many sociological and economic factors that offer explanations as to why the American electorate put Trump in office, nor a critical examination of Trump’s suitability as president of the US. Instead, Meacham informs us Trump is not such an anomaly in terms of presidents of the US; ‘imperfection’, he reassures us, ‘is the rule not the exception’ insofar as US presidents are concerned. What differentiates Trump’s presidency from past imperfect presidents, in Meacham’s view, was their ability to dig deep into themselves and to rise above their personal views in the wider interests of the populace and the nation when required to do so, whereas Trump rarely has.

The history of the US, Meacham’s exposition reveals, is replete with presidents with nefarious political views and social practices that besmirch the US image of its own ‘exceptionalism’. Arguably, US ‘exceptionalism’ lies in the fact its founding fathers and past presidents, at crucial times in the nation’s history, challenged their own political views and veered on the side of social progress. Meacham reveals to us just how far US politics has historically epitomised a struggle between what he refers to as the ‘better angels’ and the ‘darker forces’ within past US presidents for it to emerge as the country it is today, until the election of Trump that is. However, Meacham reassures us that the ‘darker’ side of politics that Trump’s presidency represents for so many, will pass, and with the end of his time in office, the opportunity for the people to elect a president of a different calibre will occur again. How then does Meacham explain the assumption to office of Trump? Read more »

by Jeroen Bouterse

What do you prove by fooling somebody? What did Alan Sokal prove when he got his bogus paper on ‘quantum hermeneutics’ published in Social Text? What did Helen Pluckrose, James Lindsay and Peter Boghossian prove when they got several bogus papers published in several different journals?

Earlier this month three authors (to whom I will henceforth refer as ‘PLB’) published an exposé in Areo Magazine in which they explained how and why they had tricked several academic journals into accepting or seriously considering for publication hoax articles. The hoax articles often defend ideas that PLB themselves consider to be highly unethical, such as equating privately conducted masturbation with sexual violence, or calling for training men like we train dogs. The journals in question apparently condoned these ideas even though the articles intentionally lacked good arguments to support them.

According to PLB, this teaches us a lot about the postmodern left. I think it doesn’t. In the following, I will provide some comments on what our hoaxers claim they have shown, how little of that they have actually done, and what they could have done instead. I will start with a relatively minor point: whether PLB are entirely honest about what they’ve pulled off. My main point, however, will be that PLB simply fail to link their evidence to their conclusions. Read more »

by Max Sirak

Last fall, after a day spent hiking around the neighborhood, I ended up back on my porch with my buddy, Chef Mike. We were drinking beers and chatting about life.

We covered a lot of ground. Both in our walks and our talks that day. Mike was getting ready to move. He’d been in Colorado for five years and knew it wasn’t his “forever” home. As his name implies, he works in restaurants. One nice thing about that line of work is if you’re good, then you can peddle your wares anywhere. Oregon was his next stop.

At one point, when our conversation hit a lull, as conversations are wont to do, he turned to me and said…

*Chef Mike apologizes. It turns out he missed a word in this recording…

I was a pile of laughs before he even finished. “Dude?! What the hell?! What was that?!,” I managed to spurt out between giggles.

“It’s a Chinese tongue twister.”

To fully appreciate my response it might help to know a thing or two about Chef Mike. I was hoping to post a picture, those being worth the words they are, but he said he’d rather I didn’t. Instead he sent me his personal logo (featured above).

Mike’s in his thirties. He’s a good ol’ Italian boy from Chicago who’s built like a bear. Burly. 230 lbs. Six feet tall. Bearded. And, to the best of my knowledge in the course of our two-year friendship, Mike knew no Chinese. Read more »