‘Why write on vampires at this stage in history?’ Toufic asked. ‘Were humanity to conquer death . . . it will suddenly dawn on it that the attributes of death, or pastiches or parodies of them, have become salient facts of life.’ Toufic is captivated by thresholds, misunderstood warnings, lapses in consciousness, ‘quantum effects, such as tunnelling’, ‘unreflective glass’: tropes traditional to the vampire movie, but versions of which structure all films, all narrative. How can a story ever be told without jumps through wormholes, dissolving doors and windows, dream-states and drowsiness and forgetfulness and the vagueness that comes with sitting in the darkness in front of an enormous screen of light? In the old days, the Gothic was said to focus readers’ deepest fears about their future: blood-sucking aristos; mills, engines, new technology, with its way of shifting boundaries between the human and the not-human; infant mortality, post-mortem flatus, doubts about the afterlife and, of course and always and mainly, the problem of death. In our day we don’t have to visit a cinema to hallucinate life into images of immortal perfection; they flicker everywhere around us, emptied of the animal and plumped up instead with plastics. And so, the question is not so much about entering the ‘labyrinthine realm of undeath’ as whether anyone can ever really be said to leave it.

more from the LRB here.

To see it all – the world of Palladio – you have to imagine it all. But there are aids to the imagination both in the vivid documents quoted by scholars, and in the photographs that survive from the nineteenth century, from the days just before the agricultural revolution destroyed the old order. Not that the old photographs are themselves without their anachronisms: wisteria or Virginia creeper growing up a Renaissance villa is a botanical anachronism, and a foolish piece of planting (the rats climb up the creepers to get at the corn in the attic). The arum lilies (Zantedeschia) you see everywhere clogging the ditches of the Veneto come from Southern Africa, and are named after the North Italian botanist Giovanni Zantedeschi (1773–1846). The nineteenth century also saw the planting of exotic trees in English-style parks, replacing the strictly economic fruit trees the sixteenth century would have known. But still, what grips us about the old photographs when we can see them (there are none at Burlington House) is the glimpse we have of the functioning rural economy in which these crucial structures played their part, caught in the years when it was coming to an end, when the threshing machines were making their first appearance.

more from the TLS here.

Ditty of First Desire
Frederico Garcia Lorca

In the green morning
I wanted to be a heart.
A heart.

And in the ripe evening
I wanted to be a nightingale.
A nightingale.

(Soul
turn orange-colored.
Soul,
turn the color of love.)

In the vivid morning
I wanted to be myself.
A heart.

And at the evening’s end
I wanted to be my voice.
A nightingale.

Soul,
turn orange-colored.
Soul,
turn the color of love.

From NewsDaily:

Canadian researchers said on Monday they have discovered North America's smallest known dinosaur, a pint-sized predator half the size of a house cat and cousin to the ferocious Velociraptor, which roamed in what is now Alberta 75 million years ago.

Hesperonychus, whose name means “western claw”, prowled southeastern Alberta in Western Canada during the late cretaceous period, running on two legs, eating insects, small mammals, or whatever else it could find. Researchers said the dinosaur resembled its cousin Velociraptor, a hunter with a fierce reputation and a killer claw similar to that of Hesperonychus. “It was only about half the size of a Velociraptor,” said Nick Longrich, a researcher at the University of Calgary, and co-author of a paper on Hesperonychus with University of Alberta paleontologist Philip Currie. “Presumably Velociraptors could take down large animals but in this one the blade-like claw on the foot is not that big. My guess is that it was a small-game hunter, taking down mammals and birds and baby dinosaurs.”

Hesperonychus fossils have been collected since 1982 but paleontologists had assumed that because of their small size, they must have come from juvenile animals.

More here.

Sukumar Muralidharan in Himal Southasian:

If any lesson is to come out of the current financial crisis, it is that the pipedream of corporate social responsibility needs to be shelved.

By all accounts, the mood at the customary annual gathering of corporate movers and shakers at the Swiss ski resort of Davos in late January and early February was sombre, even funereal. Public sentiment outside was turning restive, as tough questions were being posed about the turmoil in the world economy. And the conclave, which has had little difficulty all these years recycling the same nostrums as the solution to all problems, for once had no answers. It could warn against the dangers inherent in abandoning the free-enterprise model and pour subtle disdain at the undeniable drift towards economic nationalism. But it could not quite come up with a credible antidote for the economic woes that were an obvious outcome of the hard-edged pursuit of the free-enterprise model.

India had the stellar representation at Davos 2009 that it has in recent years become used to, consistent with its status as a country with a fast-growing tribe of billionaires. India also had the confidence that the shockwaves emanating from the US – which has rapidly transformed itself from global economic leader to the capital of chaos – had not yet dealt their full impact on its shores. But it just narrowly managed to avert a major public-relations disaster. B Ramalinga Raju, the former chairman of the once globally toasted enterprise, Satyam Computer Services – now the first in India to be caught using the creative accounting that was once thought to be the exclusive province of US corporations – had been scheduled to address a Davos session on the education of new entrepreneurs. What he might have taught them must, unfortunately, remain in the realm of speculation, since Raju had to make a detour into one of Hyderabad’s most prominent jails, where he has since been detained to answer the charges of fraud to which he has already admitted.

More here.

In New Scientist, another take on fiction

WHY does storytelling endure across time and cultures? Perhaps the answer lies in our evolutionary roots. A study of the way that people respond to Victorian literature hints that novels act as a social glue, reinforcing the types of behaviour that benefit society.

Literature “could continually condition society so that we fight against base impulses and work in a cooperative way”, says Jonathan Gottschall of Washington and Jefferson College, Pennsylvania.
Gottschall and co-author Joseph Carroll at the University of Missouri, St Louis, study how Darwin's theories of evolution apply to literature. Along with John Johnson, an evolutionary psychologist at Pennsylvania State University in DuBois, the researchers asked 500 people to fill in a questionnaire about 200 classic Victorian novels. The respondents were asked to define characters as protagonists or antagonists, and then to describe their personality and motives, such as whether they were conscientious or power-hungry.

The team found that the characters fell into groups that mirrored the egalitarian dynamics of hunter-gather society, in which individual dominance is suppressed for the greater good (Evolutionary Psychology, vol 4, p 716). Protagonists, such as Elizabeth Bennett in Jane Austen's Pride and Prejudice, for example, scored highly on conscientiousness and nurturing, while antagonists like Bram Stoker's Count Dracula scored highly on status-seeking and social dominance.

The party line from the Economist:

Via the Valve, a discussion:

Looking Around Believing
Gary Soto

How strange that we can begin at any time.

With two feet we get down the street.

With a hand we undo the rose.

With an eye we lift up the peach tree

And hold it up to the wind — white blossoms

At our feet. Like today. I started

In the yard with my daughter,

With my wife poking at a potted geranium,

And now I am walking down the street,

Amazed that the sun is only so high,

Just over the roof, and a child

Is singing through a rolled newspaper

And a terrier is leaping like a flea

And at the bakery I pass, a palm,

Like a suctioning starfish, is pressed

To the window. We're keeping busy —

This way, that way, we're making shadows

Where sunlight was, making words

Where there was only noise in the trees.

The Introduction from George A. Akerlof and Robert J. Shiller's Animal Spirits:

TO UNDERSTAND HOW economies work and how we can manage them and prosper, we must pay attention to the thought patterns that animate people’s ideas and feelings, their animal spirits. We will never really understand important economic events unless we confront the fact that their causes are largely mental in nature.

It is unfortunate that most economists and business writers apparently do not seem to appreciate this and thus often fall back on the most tortured and artificial interpretations of economic events. They assume that variations in individual feelings, impressions, and passions do not matter in the aggregate and that economic events are driven by inscrutable technical factors or erratic government action. In fact, as we shall discover in this book, the origins of these events are quite familiar and are found in our own everyday thinking. We started work on this book in the spring of 2003. In the intervening years the world economy has moved in directions that can be understood only in terms of animal spirits. It has taken a rollercoaster ride. First there was the ascent. And then, about a year ago, the fall began. But oddly, unlike a trip at a normal amusement park, it was not until the economy began to fall that the passengers realized that they had embarked on a wild ride. And, abetted by this obliviousness, the management of this amusement park paid no heed to setting limits on how high the passengers should go. Nor did it provide for safety equipment to limit the speed, or the extent, of the subsequent fall.

What had people been thinking? Why did they not notice until real events—the collapse of banks, the loss of jobs, mortgage foreclosures— were already upon us? There is a simple answer. The public, the government, and most economists had been reassured by an economic theory that said that we were safe. It was all OK. Nothing dangerous could happen. But that theory was deficient. It had ignored the importance of ideas in the conduct of the economy. It had ignored the role of animal spirits. And it had also ignored the fact that people could be unaware of having boarded a rollercoaster.

Alison Abbott in naturenews:

The society alleges that the editorial grievously misrepresents it and harms the reputation of one of its scientists. It wants the journal to publish a letter from the society addressing these concerns without delay.

Peter Fox, an editor-in-chief at Human Brain Mapping, says that the MPS letter went through normal refereeing processes “in a timely manner”, but says he does not know when it will be published. MPS vice-president Herbert Jäckle, a developmental biologist who was deputized to speak for the society, claims that the journal has unfairly delayed the society's right to reply.

The dispute has been raging for nearly a year. Fox, a neurologist at the University of Texas Health Science Center in San Antonio, accepted the letter on 11 March, two days after the deadline the society set before taking legal action. Fox says that he will publish the letter together with a reply that “rebuts Dr Jäckle's various accusations”.

“I don't have a problem with the journal printing a reply,” says Jäckle. “But I fear that without expedited publication, the letter would appear on the web only after months of delay and in print only in a year.”

In the NLR, Goran Therborn reviews Gunnar Heinsohn’s Söhne und Weltmacht (Sons and World Power):

Gunnar Heinsohn’s Söhne und Weltmacht—‘Sons and World Power’—was first published in 2003, and has been through ten editions since then (no English translation has yet appeared). Heinsohn has been hailed by Peter Sloterdijk as the originator of a new field, ‘Demographic Materialism’. Born in 1943, Heinsohn has recently retired from the chair of Sociology at Bremen, where he also directed a European Institute of Genocide Research. He has picked Lesefrüchte far and wide, thanks to a very agile mind, often short-circuited by grandiose intellectual ambitions. His early works include a theory of family law, co-authored with Rolf Knieper in 1974, and a theory of kindergartens and teaching through play, in 1975. He first became known, or notorious, in 1979, with a very idiosyncratic interpretation of Western European demographic history, Menschenproduktion—‘the production of humans’. In the 1980s, following in the footsteps of another agile mind gone astray, the psychiatrist Immanuel Velikovsky, Heinsohn turned his attention to the ancient world, re-shuffling the established histories of Egypt and Israel to give the latter chronological precedence. In 1996 he published, with Otto Steiger, a work on the ‘unsolved enigmas of economics’, Eigentum, Zins und Geld—property, interest and money.

But it was in 2003 that Heinsohn hit the mediatic jackpot, with the book currently under review. A work of popular demography, Söhne und Weltmacht’s rapid ascent to best-seller status in Germany was no doubt helped by its subtitle: ‘Terror in the Rise and Fall of Nations’. Heinsohn here is a man with a political-demographic message, coming again from the right. Bluntly put, he wants to warn us that there are too many angry young men outside the Euro-American world today—above all, too many Muslim young men. It is well known, of course, that world data on age cohorts reveal a higher proportion of the young—a ‘youth bulge’—in the Middle East and Sub-Saharan Africa, relative to overall population, in contrast to the higher proportion of the ‘working-age’ population in East Asia and Latin America, or the ‘age bulge’ of Japan and Europe. Heinsohn’s contribution has been to interpret this as one of the principal threats to the West in the first quarter of the 21st century. As he generously acknowledges, Heinsohn picked up this notion from the us Defense Intelligence Agency. Clinton’s dia Director, Lt-Gen Patrick Hughes, had described the ‘youth-bulge phenomenon’ as a ‘global threat to us interests’ and ‘historically, a key factor in instability’ as early as 1997. But like a good Teutonic theorist, Heinsohn saw how to embellish the threadbare empiricism of American military bureaucracy with a world-historical idea: ‘Surplus young men’—the German word is überzähligen, over-numerous—‘almost always lead to expanding bloodshed, and to the creation or destruction of empires.’

From Edge:

Back in 1993, the Knight-Ridder newspaper chain began investigating piracy of Dave Barry's popular column, which was published by the Miami Herald and syndicated widely. In the course of tracking down the sources of unlicensed distribution, they found many things, including the copying of his column to alt.fan.dave_barry on usenet; a 2000-person strong mailing list also reading pirated versions; and a teenager in the Midwest who was doing some of the copying himself, because he loved Barry's work so much he wanted everybody to be able to read it. One of the people I was hanging around with online back then was Gordy Thompson, who managed internet services at the New York Times. I remember Thompson saying something to the effect of “When a 14 year old kid can blow up your business in his spare time, not because he hates you but because he loves you, then you got a problem.” I think about that conversation a lot these days.

The problem newspapers face isn't that they didn't see the internet coming. They not only saw it miles off, they figured out early on that they needed a plan to deal with it, and during the early 90s they came up with not just one plan but several. One was to partner with companies like America Online, a fast-growing subscription service that was less chaotic than the open internet. Another plan was to educate the public about the behaviors required of them by copyright law. New payment models such as micropayments were proposed. Alternatively, they could pursue the profit margins enjoyed by radio and TV, if they became purely ad-supported. Still another plan was to convince tech firms to make their hardware and software less capable of sharing, or to partner with the businesses running data networks to achieve the same goal. Then there was the nuclear option: sue copyright infringers directly, making an example of them.

More here.

From The Telegraph:

Salman Rushdie has pointed out that India – in the literary imagination – is a country of magnitude and multitude, a “non-stop assault on the senses, the emotions, the imagination and the spirit”. Amit Chaudhuri makes brief reference to such a “mythical composite of colour and smell” but goes on to show that his approach shares none of the gaudy exuberance celebrated – and often demonstrated – by Rushdie. Chaudhuri’s India is a land of “the banal and the everyday that comprise your life”. Despite the title, he is interested in the mortal and the mundane.

Indeed, it seems that only in the title has Chaudhuri veered away from the explicable. The Immortals tells the story of two families in Eighties Bombay joined by their “common, day-to-day pursuit of music”. There is Shyam Lal, the son of a famous singer, now a teacher supprting an extended set of relatives. He becomes the guru of Mallika Sengupta, a woman with a beautiful voice who “knew she could have been famous”, but less interestingly “opted for the life of a managing director’s wife”. Her son Nirmalya is interested in teenage philosophising and playing the harmonium. But then, not much of moment happens: Shyam gets ill, Mrs Sengupta gets old, Mr Sengupta gets pushed out of the company, Nirmalya gets to study philosophy in England. The novel becomes an ordered tabulation of their unremarkable existence, the words on the page like the “agglomeration of notes” on a music sheet.

Instead of Rushdie’s India, then, we have a much more muted evocation of ordinary India. Chaudhuri achieves this in a way that is oddly hard to describe, given a style that appears so keen to avoid both the exceptional and the exceptionable. So, without wishing to be too reductive, let us say that his writing is best embodied in – wait for it – his use of the semicolon. This enables him neatly to structure his descriptions, and fussily to add on extra qualifications: “the aroma from the kitchen hung among the guests like another visitor; no one remarked on it; no one was unaware of it”. It helps him linger on the “gorgeous banalities” under description.

More here.

Edwin Cartlidge in Physics World:

For several decades physicists have been intrigued by the idea of quantum friction — that two objects moving past each other experience a friction–like lateral force that arises from quantum fluctuations in the vacuum.

Several independent groups of physicists have previously calculated that quantum friction could arise from the Casimir force between two plates — when those plates move relative to one another. There is also some indirect experimental evidence that such a lateral force exists.

Now, however, researchers in the UK having performed detailed calculations, which they claim show that there is no lateral force and that quantum friction therefore doesn’t exist.

In 1948 Dutch physicist Hendrik Casimir worked out that two uncharged, perfectly conducting metal plates placed in a vacuum should be attracted to one another. This force arises from the fact that, according to quantum mechanics, the energy of an electromagnetic field in a vacuum is not zero but continuously fluctuates around a certain mean value, known as the “zero–point energy”. Casimir showed that the radiation pressure of the field outside the plates will tend to be slightly greater than that between the plates and therefore the plates will experience an attractive force.

Norman Birnbaum in The Nation:

I first read C. Wright Mills in Dwight Macdonald's all too short-lived journal Politics in 1944. It was an essay on the plight of the intellectuals. I was 18 at the time and thought there was nothing better than becoming an intellectual–and I suppose I had John Dewey's influence on the New Deal generation in mind. Mills's earliest academic work was on American pragmatism, which he viewed as our way of connecting present and future, a dramaturgy of historical purpose. By the time I heard Mills speak, at a meeting of the Eastern Sociological Society in 1948, he had become exceedingly pessimistic about the liberating power of thought. That made sense to me. I was studying sociology in the graduate program at Harvard, where themes like class, gender and race were assiduously underemphasized. In the larger university there was almost nothing to be heard of Joseph Schumpeter's claim that intellectuals were ineradicably anticapitalist. Harvard's professors were too busy flying to Washington to staff the agencies of our expanding imperial power. One could not emigrate to Columbia University to study with Mills. His appointment was at Columbia College, and he warned graduate students away: he was thought an outsider in the “profession,” and association with him was unhelpful to their careers. Still, it was Mills (and to be sure, David Riesman) whom the New York intellectuals and their readers in the universities thought of when they thought of sociology at all. Mills was the self-designated survivor of a tradition of large historical and social criticism in American sociology that had largely disappeared by the time he apprenticed himself to it.

From the archives of the New Humanist, Daniel Dennett:

Truth-telling is, and must be, the background of all genuine communication, including lying. After all, deception only works when the would-be deceiver has a reputation for telling the truth. Flattery would truly get you nowhere without the default presumption of truth-telling: cooing like a dove or grunting like a pig would be as apt to curry favour.

We alone among the animals appreciate truth “for its own sake.” And – thanks to the science we have created in the pursuit of truth – we alone can also see why it is that truth, without being appreciated or even conceived of, is an ideal that constrains the perceptual and communicative activities of all animals.

We human beings use our communicative skills not just for truth-telling, but also for promise making, threatening, bargaining, story-telling, entertaining, mystifying, inducing hypnotic trances, and just plain kidding around, but prince of these activities is truth-telling, and for this activity we have invented ever better tools. Alongside our tools for agriculture, building, warfare, and transportation, we have created a technology of truth: science. Scientists have faith in the truth, but it is not blind faith. It is not like the faith that parents may have in the honesty of their children, or that sports fans may have in the capacity of their heroes to make the winning plays. It is rather like the faith anybody can have in a result that has been independently arrived at by ten different teams.

The ultimate reflexive investigation of investigation occurs in that branch of philosophy known as epistemology, the theory of knowledge. Agreeing that truth is a very important concept, epistemologists have tried to say just what truth is – without going overboard. Just figuring out what is true about truth turns out to be a difficult task, however, a technically difficult task, in which definitions and theories that seem at first to be innocent lead to complications that soon entangle the theorist in dubious doctrines. Our esteemed and familiar friend, truth, tends to turn into Truth – with a capital T – an inflated concept of truth that cannot really be defended.

Hitchens in Vanity Fair The Atlantic:

As Wheen skillfully shows, there was an underlying love-hate relationship between Marx and capitalism. As early as the Manifesto, he had written of capitalism’s operations with a sort of awe, describing how the bourgeoisie had revolutionized all human and social and economic relations, and had released productive capacities of a sort undreamed-of in feudal times. Wheen speculates that Marx was being magnanimous because he thought he was writing capitalism’s obituary, and though this is a nice conceit, it does not quite explain Marx’s later failure, in Capital, to grasp quite how revolutionary capitalist innovation really was. (The chapter on new industrial machinery opens with a snobbish quotation from John Stuart Mill’s Principles of Political Economy: “It is questionable if all the mechanical inventions yet made have lightened the day’s toil of any human being.” This must have seemed absurd even at the time, and it appears preposterous after the third wave of technological revolution and rationalization that modern capitalism has brought in its train.) There’s also the not-inconsiderable question of capitalism’s ability to decide, if not on the value of a commodity, at least on some sort of price for the damn thing. Eugen von Böhm-Bawerk and the other members of the Austrian school were able to point out this critical shortcoming of Capital—no pricing policy—during Marx’s lifetime, and it would have been good if Wheen had found some room for the argument (especially vivid among Austrians for some reason) that went back and forth from Rudolf Hilferding to Joseph Schumpeter, whose imposing “creative destruction” theory of capitalism has its own dualism.

From Science:

What is reality? French physicist Bernard d'Espagnat, 87, has spent a lifetime grappling with this question. Over the years, he has developed the idea that the reality revealed by science offers only a “veiled” view of an underlying reality that science cannot access, and that the scientific view must take its place alongside the reality revealed by art, spirituality, and other forms of human inquiry. In recognition of these efforts, d'Espagnat has won this year's Templeton Prize, a £1 million ($1.4 million) award sponsored by the Templeton Foundation, which supports research at the intersection of science, philosophy, and religion.

In classical physics, what you see is what you get: Any measurement is presumed to reveal an intrinsic quality–mass, location, velocity–of the thing measured. But in quantum mechanics, things aren't so clear-cut. In general, the measurement of a quantum object can yield a range of possible outcomes, so that the original quantum state must be regarded as indefinite. More perplexing still are “entangled” states in which, despite being physically separated, two or more quantum objects remain linked, so that a measurement of one affects the measurements of the others (ScienceNOW, 13 August 2008).

Albert Einstein and others objected to the implications of these lines of thought and insisted that quantum mechanics was an incomplete theory precisely because it did not support old-fashioned literal realism. But that's a lost cause, says d'Espagnat, who studied particle physics early in his career. Instead, he has concluded that physicists must abandon naïve realism and embrace a more sophisticated philosophy of reality. Quantum mechanics allows what d'Espagnat calls “weak objectivity,” in that it predicts probabilities of observable phenomena in an indisputable way. But the inherent uncertainty of quantum measurements means that it is impossible to infer an unambiguous description of “reality as it really is,” he says. He has proposed that behind measured phenomena exists what he calls a “veiled reality” that genuinely exists, independently of us, even though we lack the ability to fully describe it.

More here.