by Sarah Firisen

Anyone can be in charge. Being in charge isn’t the same as being a leader.

We've all known great leaders. People that we’d walk through fire for, but what makes them such great leaders? As the Presidential primary season gets under way, perhaps it’s worth considering what leadership really is. Because despite the inevitable primary bickering over whether a businessman, senator or a governor makes a more effective President, what we’re really looking for is leadership.

Are great leaders born or can these traits be developed? Or is it a combination of the two? People are born with certain natural abilities , but per Malcolm Gladwell’s, Outliers hour rule, it takes about 10,000 hours of practice to achieve mastery (this of course probably goes for most things). So does this mean that with enough conscious effort, anyone can be a great leader? I do think that motivation has a part to play. The key word here is “great”. Someone who wants to lead for reasons outside of personal aggrandizement, outside of pure power for power’s sake. Maybe, a person with those core attributes can work towards achieving mastery.

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by Shadab Zeest Hashmi

My first encounter with the ghazal had to have happened at home where my parents played ghazal LPs on their Phillips record player, along with Beethoven, Tchaikovsky, Harry Belafonte and Edith Piaf. The ghazal entered my consciousness first as music, accessible only to the extent that Edith Piaf was accessible; through melody, beat, rhyme, refrain. Later, listening to ghazals on the radio and television, I developed the sense of awe that surrounds the Urdu ghazal in Pakistan. It is distinguished as the most elevated of poetic forms and considered to be the litmus test of a true poet. When I began to write poetry, this awe for the ghazal turned into intimidation and I experienced a paralyzing fear of writing a miserable flop. I tried my hand at villanelles, sonnets, and pantoums, but it took me a long time to attempt my first ghazal. When I did write my first ghazal, at Warren Wilson, I was exhilarated. What followed was an exploration of the form as adapted in English poetry, an even more exhilarating experience, one that continues to pose more questions than provide answers. The thoughts in this essay are a distillation of my experiences of hearing and reading Urdu ghazals, reading contemporary American ghazals, and writing ghazals in English.

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by Matt McKenna

The worst part about seeing a kids’ movie in theatres–even a decent one like Kung Fu Panda 3–is sitting through the trailers that play before the feature. For every trailer decent enough to respectably fill its two minutes of running time, there are slew of others starring flatulent anthropomorphic animals who defecate or urinate at inappropriate times, ostensibly because it’s funny (e.g. see the trailers for current and upcoming films such as The Road Chip, The Secret Life of Pets, and The Angry Birds Movie). You can’t blame the kids in the theatre for laughing at these jokes because they may not be aware that they’ll be subjected to the same fart joke in nearly every film they see between now and the time they grow out of children’s movies. And if they ever become parents, they’ll have to suffer these jokes all over again. Fortunately, Kung Fu Panda 3 is not only fart joke free but also educates our nation’s children on the presidential primary election process.

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by Jonathan Kujawa

On “Things to Make and Do in the Fourth Dimension” by Matt Parker.

I came dangerously close to not becoming a mathematician. Like many people my experiences with math in school left me irritated and bored. I have a poor memory and I'm not a detail oriented person [1]. The arbitrary rules to be memorized and the fiddly and unforgiving nature of calculations made each homework a minefield of point-losing opportunities. And the problems! To “motivate” us with “applications” the problems were meant to be real-world, yet always seemed to involve the patently ridiculous: rectangular pastures, conical barns, spherical cows. I don't know how anyone can refer to such obviously contrived problems as “real-world” with a straight face.

Or, worse, problems were completely devoid of any motivation whatsoever. I have strong memory of having to learn how to multiply together matrices. The rules were clearly designed to maximize the number of calculations required and, hence, the chances of making a mistake. I can't imagine who thought this was a good topic for fifteen year olds. Not a word was said about why we should learn such a thing, or why anyone, anywhere should care. Oh to have known something about how matrices are used in geometry and computer graphics, or to store and manipulate data, or to compute probabilities in Markov processes. Heck, just to point out that it is an example of a “multiplication” where AB and BA are not equal would have been great start!

Of course my experience is the rule, not the exception. Paul Lockhart wrote a fantastic essay in 2002 entitled “A Mathematician's Lament” which captures the situation perfectly. It's requiring everyone to be able to read music and never letting them hear a tune, only saying it will be needed in some unspecified way as a working adult. Or teaching reading using only tax forms and TV repair manuals. Everyone with an interest in math or education should read it. You can read it here. As Lockhart writes,

…if I had to design a mechanism for the express purpose of destroying a child’s natural curiosity and love of pattern-making, I couldn’t possibly do as good a job as is currently being done— I simply wouldn’t have the imagination to come up with the kind of senseless, soul-crushing ideas that constitute contemporary mathematics education.

So how was my soul saved?

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by Scott F. Aikin and Robert B. Talisse

When it comes to political questions, reasonable people disagree. Reasonable disagreement persists also in philosophy, religion, and a broad array of interpersonal matters. That's life. And, indeed, we must live; we must make decisions, set plans, and adopt policies that affect, interest, and impact others. Our decisions have drawbacks, actions have consequences, and plans impose costs on others. We cannot always just go our own way; we have to consult others in trying to figure out how to go on. Hence disagreements arise.

Any view important enough to stimulate disagreement is a view that will look to some reasonable others as prohibitively costly, suboptimal, incorrect, or foolhardy. Thus assessing the drawbacks of one's view is where the argument concerning its overall merit begins, not where it ends. Thoughtful people are aware that their views will strike some reasonable others as manifestly rejectable, and consequently, thoughtful people take reasonable criticism not always as an attack on their proposals, but rather as an occasion for thinking and saying more about them. In some instances, the case can be made that the drawbacks of one's view must be borne (because, perhaps, the viable alternatives are yet even worse); in other cases, it might be arguable that the costs of adopting one's view are merely apparent or on the whole insignificant. The point is that it's plainly insipid to proceed as if the fact that an opponent's view is imperfect were a decisive reason to reject it. Showing that an interlocutor's proposal is thoroughly criticizable is never the end of the matter. What must also be shown is that the interlocutor's criticizable proposal is inferior to the other (criticizable) proposals worth considering. And that comparative task requires us to allow our interlocutors to respond to our criticisms.

The trouble is that so much popular political debate seems to presuppose that the only political view worth accepting would be one that could not be reasonably criticized.

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by Jalees Rehman

Nearly half a million applications for asylum submitted by refugees were processed by German authorities in 2015, according to the German Federal Office for Refugees and Migration. The number of people who were officially registered in Germany as potential asylum seekers was even far higher-roughly one million in 2015 – which suggests that Germany anticipates an even higher number of official asylum applications for 2016. Chancellor Angela Merkel has defied many critics even in her own party and cabinet by emphasizing that Germany can and will take on more refugees, most of whom are coming from war-torn countries such as Syria, Iraq and Afghanistan. “We can do it!” (“Wir schaffen das!”) was the phrase she used in September of 2015 to convey her optimism and determination in the face of ever-growing numbers of refugees and the gradual rise of support for far right extremist demonstrations and violent attacks by far right extremists on refugees centers in Germany.

The German media and right wing populists are currently obsessing about statistics such as the fact that the far right and libertarian party AfD (Alternative für Deutschland – Alternative for Germany) will garner 10% of the popular vote or that the vast majority of the refugees are male and could lead to a demographic gender shift if they remain in Germany. While such statistics serve as an important barometer of the political climate in the German electorate or to prepare for the challenges faced by the refugees and German society in the next years, they do not address the fundamental philosophical questions raised by this refugee crisis. In the latest issue of the popular German philosophy periodical “Philosophie Magazin“, the editors asked philosophers and other academic scholars to weigh in on some of the key issues and challenges in the face of this crisis.

Should we be motivated by a sense of global responsibility when we are confronted with the terrible suffering experienced by refugees whose homes have been destroyed? The sociologist Hartmut Rosa at the University of Jena responds to this question by suggesting that we should focus on Verbundenheit (“connectedness”) instead of Verantwortung (“responsibility”). Demanding that those of us who lead privileged lives of safety and reasonable material comfort should feel individually responsible for the suffering of others can lead to a sense of moral exhaustion. Are we responsible for the suffering of millions of people in Syria and East Africa? Are we responsible for the extinction of species as a consequence of climate change? Instead of atomizing – and thus perhaps even rendering irrelevant – the abstract concept of individual responsibility, we should become aware of how we are all connected.

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by Tamuira Reid

I.

I stopped caring about him sometime between January and May, when the weather changed and the leaves came back. He went on that big white pill and couldn't have aged cheese or avocado and I sat at the table in the kitchen, watching him watch me.

The yelling wouldn't stop until he'd had enough, when his eyes no longer felt right in his head and he'd rather lay down than stand there, fist in mouth, cat rubbing against both legs.

He once told me that depression comes in waves but that makes it sound too beautiful. There was nothing good about the bad.

Sometimes we'd try to fight it before it hit. I'd take a shower. He'd shave his face. Vacuum the hallway rug. But it never worked and the top would blow off and it would be hands to throats again, just like that.

Teacups shook in their skin, books fell over on themselves and I wanted to see how it would all play out. Does he get the girl in the end? Or does she leave during a quiet moment, smiling as she turns away. His hand pressed against her like an ear.

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by Misha Lepetic

“No sooner does man discover intelligence
than he tries to involve it in his own stupidity.”
~ Jacques Yves Cousteau

Over the course of my last few posts I have been groping towards some kind of meeting point between, on the one hand, the current wave of information technologies, as represented by artificial intelligence (AI), social media and robotics; and on the other, what might be termed, for the sake of brevity, the social condition. The thought experiment is hardly virtual, and is in fact unfolding before us in real time, but as I have been considering the issues at stake, there are significant blind spots that will demand elaboration by many commentators in the years and decades to come. Assuming that, as Marc Andreessen put it, software (and the physical objects in which it is increasingly becoming embodied) will continue to “eat the world“, how can we expect these technological goods to be distributed across society?

It's actually kind of difficult to envision this as even being a problem in the first place. It's true that, up until in the first years of this century, there was some discussion of the so-called ‘digital divide', where certain segments of the population would not be able to get onto the ‘Internet superhighway' (another term that has fallen into disuse, perhaps because it feels like we never get out of our cars anymore). These were the segments of society that were already disadvantaged in some respect, where circumstances of poverty and/or geography prevented the delivery of physical and therefore digital services. Less so, those on the wrong side of the divide may have also landed there because of language proficiency or age.

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A great man and one of the most significant figures in the history of Pakistan has just died. I consider it my great fortune that I came to know him and the idea of a world without him in it is quite unbearable. Here is what I wrote about him more than 10 years ago on 3QD:

Sahabzada Yaqub Khan is the father of one of my closest friends, Samad Khan. He is also probably the most remarkable man I have ever met. All Pakistanis know who he is, as do many others, especially world leaders and diplomats, but to those of you for whom his name is new, I would like to take this opportunity to introduce him.

The first time that I met Sahabzada Yaqub Khan about six years ago, he was in Washington and New York as part of a tour of four or five countries (America, Russia, China, Japan, etc.) relations with which are especially important to Pakistan. He had come as President Musharraf's special envoy to reassure these governments in the wake of the fall of the kleptocratic shambles that was Prime Minister Nawaz Sharif's so-called democratic government. Samad Khan, or Sammy K as he is affectionately known to friends, invited me over to his apartment to meet his Dad. I had heard and read much about Sahabzada Yaqub and knew his reputation for fierce intellect and even more intimidating, had heard reports of his impatience with and inability to suffer fools, so I was nervous when I walked in. Over the next couple of hours I was blown away: Sahabzada Yaqub was not much interested in talking about politics, and instead, asked about my doctoral studies in philosophy. It was soon apparent that he had read widely and deeply in the subject, and knew quite a bit about the Anglo-American analytic philosophy I had spent the previous five years reading. He even asked some pointed questions about aspects of philosophy which even some graduate students in the field might not know about, much less laymen. Though we were interrupted by a series of phone calls from the likes of Henry Kissinger wanting to pay their respects while Sahabzada Yaqub was in town, we managed to talk not just about philosophy, but also physics (he wanted to know more about string theory), Goethe (SYK explained some of his little-known scientific work, in addition to quoting and then explicating some difficult passages from Faust), the implications of Gödel's incompleteness theorem, and Urdu literature, of which Sahabzada Yaqub has been a lifelong devotee.

More here.

by Brooks Riley

I recently googled an old friend I hadn’t seen in a long time. Within seconds his image appeared before me, as compelling and alluring as it had once been for me so long ago. It wasn’t a living friend that I googled, never had been. It was a dead one, in more ways than one, the first painting that ever impressed me: L’homme mort, by Édouard Manet, at the National Gallery of Art in Washington, there known as The Dead Toreador. [Click photo to enlarge.]

It may seem insulting to my living friends that I find myself revisiting the inanimate ones to try to understand their place in my personal pantheon. Friendship may even be the wrong word for the acquaintance one makes with a work of art. But the attraction is there, just as we are attracted to the singular mix of attributes of a person whom one knows will become a friend. The first time I saw my best friend, it was not in person, but in a thumbnail photograph of her among hundreds, of incoming freshmen at college. There was nothing unusual about that face, but there was a quality I noticed, something ineffable. When I later met that freshman, I recognized her immediately.

I was probably 14 or 15 years old when I first saw the Manet painting. Walking into the gallery where it hung, I was immediately drawn to it. From a distance, it was the dynamism within the frame, the chiaroscuro 20-degree angle slashed across the wide canvas from upper left to lower right, that made me want to move closer. It was also the proto-cinematic framing, heralding the 1.85:1 aspect ratio of modern cinema. The angle was formed by the body of a dead bullfighter, the only event in an otherwise nearly blank, dark canvas with little context. His head, upside down, is closest to us. His feet lie at the other end of the perspective.

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.
.
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Solar Filaments

the sun's intense but placid
teasing this morning’s fog from the river,
at least from this vantage, sitting as we are
at a perfect distance from its orange firebox
safe from its arcing solar filaments,
the eruptions which suddenly uncoil like snakes
and would reduce me to cinders
with their dragon breath if not for
certain equations like those that render orbits
and the change of state that gives
this river its gray vapor coat
in which it rides its way to the sea
under the cool red blast furnace blaze
of clouds caught in the cup of two slopes
behind the phone pole’s tangle of wires
to the sound of water over the dam
speaking familiar alien tongues,
and footsteps curiously synced to my pace,
and the rhythmic exhalation
of my fog-spilling lungs
.

by Jim Culleny
1/19/15

by Claire Chambers

I recently wrote an essay for Dawn on general postcolonial rewritings of Shakespeare's Othello. For the present column, I turn to what Ania Loomba has called 'the made-in-India Othello fellows'. In other words, I am interested in those Indian writers who, from Henry Louis Vivian Derozio onwards, have looked to this play about love, jealousy, and race for inspiration and critique.

In her essay '”Filmi” Shakespeare', Poonam Trivedi defies accusations of 'bardolatry' and colonial cultural cringe to trace the history of Shakespeare on the Indian big screen. She shows that this history goes back to 1935 and Sohrab Modi's Khoon-ka Khoon, a cinematic rendering of an Indian stage version of Hamlet. Because the British colonizers laid emphasis on an English literary education for the Indians over whom they ruled, there were many filmic adaptations of Shakespeare's plays. Hamlet's blend of politics and metaphysical mystery seems to have proven the most popular of the Bard's plays for Indian auteurs. These directors, according to Trivedi, in the early days of Indian cinema found themselves between the rock of leaving Shakespeare 'pure and pristine' or the hard place of making him entirely 'bowdlerized and indigenized'. By the mid-twentieth century, the most successful adaptations relocated the plays to India in their entirety. Directors 'used' rather than 'abused' the Shakespearean originals, taking ideas from their plots and themes rather than critically writing back to the plays.

The Bengali film Saptapadhi was in 1961 probably the first to namecheck Othello. In it, a pair of starcrossed lovers − a Brahmin boy and an Anglo-Indian Christian girl − fall in love during a performance of that other text about a relationship transgressing social and racial fault-lines. Then came Jayaraaj Rajasekharan Nair's Kaliyattam (1997), a 1997 Malayalam remake of Othello. It is set against the backdrop of Kaliyattam or Kathakali, a devotional Keralan form of folk-theatre and dance also evoked in Arundhati Roy's The God of Small Things. In Kaliyattam Jayaraaj transplants Shakespeare's racial concerns onto caste, since the plot revolves around a romantic pairing between a low-caste Theyyam performer and a Brahmin girl. Jayaraaj also changes Shakespeare's somewhat trivial, somatic device of a handkerchief that fuels Othello's jealousy into an opulent cloth that also served as a consummation sheet for the two protagonists.

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by Yohan J. John

[Warning: This essay will feature major spoilers for the latest Star Wars movie, The Force Awakens.]

I had two reasons to watch the latest Star Wars movie, The Force Awakens, as soon as I was able. Firstly, I knew that despite all the talk of spoiler warnings and respect for “the fans”, I would have to basically avoid the internet until I managed to see it. (There's always some kill-joy on your facebook feed who gets a kick out of giving it all away, or an oaf who does not know what a spoiler is.) Secondly, and perhaps most importantly, I wanted to join in the conversation. One of the great things about a pop cultural juggernaut (such as Star Wars, Pope Francis, or the FIFA World Cup) is that a lot of people —friends, family, strangers in bars, members of the chatterati — will be talking about it. Pop cultural mega-events are like Rorschach tests: whether we enjoy them or not, we feel the urge to project onto them our emotions, our theories, our politics, our ideals. By virtue of their popularity, these events bring us together and draw our attention to a common focal point, at which point we can share our projections with each other.

In his book Finite and Infinite Games, James P Carse defines finite games as those that are played for the purpose of bringing play to an end. Infinite games, by contrast, are played “for the purpose of continuing the play”. When we think about games we typically think about the finite sort: their end goal is some victory or end state, at which point the game is over. Wars take the form of a finite game — they aim to bring an end to the adversary's 'play'. Debates takes this form too; their goal is to silence the opponent. A scathing critical review is meant to remove a work of art from the field of aesthetic play. But real conversations, by contrast, are infinite games. Their goal is to enlighten and entertain all the participants. A conversation is an occasion not only to look at a topic, but also to look through a topic, treating it as a prism that can be pointed at self, other, and world. A good conversation never comes to a definitive end; it is simply held in abeyance for a time, to be revisited later or carried on by new participants. The road goes ever on.

What follows are some impressions gleaned from the Star Wars Conversation, and some ideas for how we might carry on the infinite play and entice more people to join in. I'm not sure this will add up to a coherent essay, so feel free to skim, as you would a listicle or an annotated reading list. And by all means, contribute to the conversation in the comments section.

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Childhood

A Version after Iqbal

Earth & sky were new realms for me
My mother’s embrace the world

If anyone made me weep, I found
Comfort in rattling the door chain

O to gaze for hours at the moon
Journeying silently amidst clouds

Above mountains & deserts
Astonished at the blend of truth & lies

I trained my eyes to see, lips to move
My heart yearned

Translated from the original Urdu by Rafiq Kathwari whose collection ‘In Another Country’ is available here.

by Gail Pellett

On October 7, last year, Gui Minhai went missing from his Thai resort house, his daily medications that he was sorting left on the table. That month, three of his colleagues —Lu Bo, Zhang Zhiping and Lui Rongyi— disappeared from Hong Kong. Lu Bo and Gui Minhai are co-owners and the others are employees of the Hong Kong based Mighty Current Publishing House notorious for producing salacious books about China's top leadership—books long on lusty rumors and stories of corruption although short on sources. At the time of his disappearance, Mr. Gui was planning for a new book, The Pimps of the Chinese Communist Party.

The books published by Mighty Current had survived in the lively Hong Kong book market for two decades while being banned in China. They were particularly popular with mainland day tourists visiting Hong Kong. Now their popular bookstore is closed and the press is shut. Like any troubling story there are complexities and mysteries.

On Dec. 30, Lee Bo, one of Gui's business partners in the publishing company, suddenly disappeared as well. Lee and his wife owned the bookstore that sold their publications. Soon after disappearing Lee made a strange communication to his wife from Shenzhen that he was “working on an investigation.” His wife noted that he had left his passport at home. A passport he would need to enter Mainland China from Hong Kong. Lee Bo is a British citizen.

Last weekend, Sunday, Jan. 17, Gui, who is a naturalized Swedish citizen, suddenly showed up on CCTV —China's official TV network—confessing tearfully that he had violated his probation back in China for a drunken driving accident in 2003 that had ended in a fatality. Hong Kong based China watchers were quick to point out the edits in the video as revealed by the fact that Gui‘s t-shirt changed color mid-way.

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