by Genese Sodikoff

Recent outbreaks of the bubonic plague in Madagascar offer a glimpse into the dynamics of past outbreaks, the Plague of Justinian (sixth to eighth centuries), the Black Death (fourteenth to seventeenth centuries), and current wave of “Third Pandemic” plagues that began in the nineteenth century. Over the past few years, genetic studies of the bacillus, Yersinia pestis, have revealed why the pathogen was so devastating, killing tens of millions over centuries. Yet much about it remains mysterious.

Tracing the plague's dynamics on the ground raises hard-to-solve questions, hard because of the material conditions in countries of Asia and Africa, where most of today's epidemics erupt. Impassible roads, lack of equipment, broken-down communication networks, proximity to rats in homes, and traditional healing and mortuary practices enable the plague to persist and evolve. Antibiotics contain the plague, but these are not always easy to get, nor are the proper dosages always consumed, in poor, remote areas.

I have just returned from a trip to Madagascar, where I visited the site of the August 2015 plague outbreak (14 cases and 10 deaths). I have a lot to learn, but my burning questions concern how long Y. pestis can survive inside a corpse or underground. For medical workers there, answers could help control outbreaks. And if it turns out that the dead are only ephemerally infectious, an overhaul the current policy on burials and funerary rites would be welcome news. The policy is a source of major anxiety for relatives of plague victims, who are prohibited from burying their kin in family tombs for seven years. For most, accumulating enough money to be able to transfer a body over a long distance is an enormous burden, so the seven years may stretch out indefinitely. Those who die of plague in the hospital may not receive the customary funerary rites from their family. All told, plague victims are unable to transform into proper ancestors. They are lost souls.

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by Katrin Trüstedt

The assumed Islamist terror attack in Munich two weeks ago that was part of a series leading to claims that “terrorism has now reached Germany” turned out to be something else: the shooter actually targeted ‘immigrants', and carried out his attack on the fifth anniversary of the 2011 Norway attacks conducted by his hero Anders Breivik, the far-right terrorist and self-declared fascist. Because the shooter had Iranian parents, people jumped to conclusions, but then became increasingly confused – not only as to whether to call this act an act of terrorism or a killing spree, but also whether to link it to an Islamist, or rather, a right-wing ideology. What makes the reaction to this particular shooting interesting is the incapacity of getting the story straight. While the drive to create a narrative with a clear distinction between some kind of ‘us' and some kind of ‘them' was obvious enough in the shooting, the specific contents of that opposition confused the attempts to make it fit an expected pattern.

The recent obsession of certain right-wing intellectuals in Germany with the idea of thumos is an interesting example where the position of a ‘we' standing up against a ‘them' seems more important than the actual content of that opposition, and the position, moreover, turns out to be somehow informed by what it opposes. While these intellectuals rally to reaffirm a thumos which is supposed to mean something like wrath or rage and connotes an invigorating vitality, one cannot help but suspect that such thumos is exactly what its advocates see in the Muslims they work so hard to distinguish themselves from. Many former workers who now favor the Alternative für Deutschland (AfD) do have legitimate anger, since the social democratic parties – like their equivalents in other European countries – have been neglecting them. Marc Jongen, one of the AfD's chief ideologues, on the other hand, philosophizes and elevates (or rather diverts) this anger into a value in and of itself, without the burden of actual issues. The anger, now thumos, is nobilitated as a philosophically deep temper with an ancient Greek term. Thumos should not be appeased – with, say, political interventions that actually solve a problem – but rather fueled and raised to a permanent level of tenseness. Jongen, formerly an assistant to German philosopher Peter Sloterdijk, claims to speak for the bourgeois AfD supporters with a higher education who actually make up the majority of AfD voters.

The apparent lack of a certain level of thumos, of an inner force that Western Culture exhibits, became a subject, interestingly enough, in the context of the so-called refugee crisis. Faced with an imaginative ‘horde' of eager young Muslim men ‘overrunning' this country, apparently Western civilization started worrying about their state of thumos tenseness. Those cultivating these worries probably felt confirmed by representatives of the German economy insisting these highly motivated refugees eager to work are not only welcome here but actually much needed. This also goes for the demographic development, as Germany is a quickly aging population that does not produce enough offspring. It was against such a background that the thumos discourse evolved.

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by Katalin Balog

This is the second of a series of four essays on understanding the mind. You can read part 1 here.

The mind's relation to the physical world is a hard thing to understand. The difficulty comes in no small part from the fact that there are two, radically different ways of going about it: one is to look within, to understand oneself (and by extension, others) as a subject, a self; the other, to look “out”, at the world so to speak. The first method is subjective, humanistic, and is essentially tied to a particular point of view. I can sense my frustration trying to come up with the right phrase. I know what that kind of thing feels like. I think I understand what it feels like for you as well, but only because of the familiarity with my own case. The second method is objective, it is based on observation of body, behavior and brain, and it is accessible to anyone, irrespective of their personal idiosyncrasies or their point of view. Its best embodiment is the scientific method. How the subjective fits in with the objective is one of the most vexing questions both in philosophy and life.

In the first part of this series of essays, I have looked at how a subjective, humanistic understanding of the mind comes under pressure from science. In the present essay and the next I look at the flip side of these hostilities: the pushback in some quarters of the humanist camp against science and objectivity. In the last, I will look at the prospects of a peaceful coexistence between the two sides.

I. Two worlds

The first major clash between the subjective and the objective approach didn't revolve around the mind directly; it concerned the world. In the 17^th and 18^th century, Galileo and Newton brought about a monumental change in the way we understand the physical world. According to the new physics, all physical change can be explained completely in terms of certain quantified properties of matter in motion – properties such as size, shape and velocity. The fact that these features were quantifiable allowed for a mathematical formulation of the laws of nature. The view of the physical world that emerged is mechanistic; in an only slightly misleading metaphor, it implies that the physical world is a vast machine, its movements and changes described by precise law. This is a shocking view, come to think of it.

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Elemental

skysea sliced by blade
honed to a slick edge by the god of knives
drawn now across a bluegray scrim

bloodless sharp white
clean as a whistle

you might almost hear it whisper
but for its mystic stillness

more thought than thing,
free of bone and gristle
.

by Jim Culleny
8/3/16

Photo by Terri Amig
.

by Paul Braterman

Michael Gove (remember him?), when England's Secretary of State for Education, told teachers

“What [students] need is a rooting in the basic scientific principles, Newton's Laws of thermodynamics and Boyle's law.”

Never have I seen so many major errors expressed in Newton via Wikipedia in so few words. But the wise learn from everyone, [1] so let us see what we can learn here from Gove.

From the top: Newton's laws. Gove most probably meant Newton's Laws of Motion, but he may also have been thinking of Newton's Law (note singular) of Gravity. It was by combining all four of these that Newton explained the hitherto mysterious phenomena of lunar and planetary motion, and related these to the motion of falling bodies on Earth; an intellectual achievement not equalled until Einstein's General Theory of Relativity.

Above, L, Isaac Newton, 1689. Below, R, Michael Gove, 2013

In Newton's physics, the laws of motion are three in number:

1) If no force is acting on it, a body will carry on moving at the same speed in a straight line.

2) If a force is acting on it, the body will undergo acceleration, according to the equation

Force = mass x acceleration

3) Action and reaction are equal and opposite

So what does all this mean? In particular, what do scientists mean by “acceleration”? Acceleration is rate of change of velocity. Velocity is not quite the same thing as speed; it is speed in a particular direction. So the First Law just says that if there's no force, there'll be no acceleration, no change in velocity, and the body will carry on moving in the same direction at the same speed. And, very importantly, if a body changes direction, that is a kind of acceleration, even if it keeps on going at the same speed. For example, if something is going round in circles, there must be a force (sometimes, confusingly, called centrifugal force) that keeps it accelerating inwards, and stops it from going straight off at a tangent.

Then what about the heavenly bodies, which travel in curves, pretty close to circles although Kepler's more accurate measurement had already shown by Newton's time that the curves are actually ellipses? The moon, for example. The moon goes round the Earth, without flying off at a tangent. So the Earth must be exerting a force on the moon.

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by Yohan J. John

There's no real downside to engaging with pop culture. If you happen to get into the latest craze, you can participate in collective joy. If it doesn't quite move you, you can join in with the 'haters' and engage in a different but no less enjoyable communal experience. Either way, you can be part of the Conversation, analyzing the meaning of the mass experience from as many perspectives as possible. So it was in the spirit of social participation that I decided to start playing Pokémon GO. I wanted to see what all the hullabaloo was about.

In the US, Pokémon GO now has more users than Twitter. And it only took them a few weeks to achieve this. Part of the draw of Pokémon seems to be nostalgia. The original game was introduced by Nintendo for the Game Boy in 1995. Since then it has morphed into a media empire, spanning anime, trading cards, toys and all manner of swag. The basic concept behind the game is quite simple: each player (or “Pokémon Trainer”) travels around a virtual world looking for Pokémon — cute “pocket monsters” with whimsical names like “Pikachu”, “Meowth” and “Bulbasaur”. The trainer captures a Pokémon by chucking a magical ball at it — it seems to work a bit like that spectre-snatching toaster from Ghostbusters. Various in-game resources must be used to 'level-up' the trainers and 'evolve' the Pokémon. The Pokémon trainers then compete in vicarious battles, pitting their Pokémon against each other.

No doubt nostalgia (or retromania) is a powerful cultural force these days, but I suspect that it was only the initial impetus for Pokémon GO's popularity. After all, many of the current players are kids who are too young to remember the early Pokémon games and TV shows (plus curious adults like me who were a little too old for them when they first came out). I suspect that Pokémon GO works because its gameplay combines some of the most powerful elements in modern gaming in a package that requires little or no skill.

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by Elise Hempel

There's an innocent-looking little white ornamental tree in my neighbor's front yard which blocks your view when you're trying to turn from C Street onto Polk. You must crouch at the wheel and peer through the small open space beneath its lovely overhang to see another car coming from the left. Because this sweet little tree had already caused one accident and one near-accident, and because the tree's owner isn't friendly and approachable enough to tell her that her tree is a hazard, I decided recently to call the police.
Here, in condensed form, is the conversation between me and the male officer:

Me: Hi. I'm not sure I'm calling the right place, but there's a tree in my neighbor's yard – a little white ornamental tree – that blocks our view when we're trying to make a turn onto Polk Street. We're on C Street. There's already been one accident, and just now another one almost happened….

Officer: I know the tree you're talking about. I live in the neighborhood. I've never had a problem with it.

Me: Well, I can't see around it, and neither can my boyfriend. There's already been an accident, and a guy on a motorcycle almost got hit just now….

Officer: Are you in a car or an SUV when you're trying to turn?

Me: A car, but it doesn't matter. My boyfriend drives a truck and can't see around the tree. You can't see around it when you're walking either.

Officer: I've never had a problem with it, Ma'am, but I'll send an officer out to determine if it's a hazard.

Me: I'm telling you: It is a hazard. You can't see around it. We're afraid to turn there, and I'm afraid there'll be more accidents….

Officer (in anger): Ma'am! I said I'll send someone out to make that determination!

And then the click of the phone as he hung up on me. At first came puzzlement and disbelief, and then an anger that soon turned to a familiar sick feeling in my stomach. And then, even though I had started the day in a good mood, I was suddenly in tears at the kitchen window. I had imagined, before I made that call, that I would get a thank you from the police – thanks for letting us know, for being a good citizen, for helping us keep our streets safe. But instead I had been dismissed – almost before my first sentence was out of my mouth, almost immediately. I felt terrible, and now, so quickly and easily, full of self-doubt. What had I done wrong? Had I pushed too hard? Had I interrupted him and not been aware of it? Should I have been more quiet and polite?

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by Max Sirak

Today, we're going to talk about opposites.

We're all smart here, right? I mean, this isn't a site for dumb people. The banner at the top of every 3qd page says: Science, Arts, Literature, Politics, Gossip, and Philosophy. Even a casual scroll down the posts of any given day lets the reader know this is a place for ideas. And, I'm not ashamed to admit, there have been times when I've clicked on an article and ended up in over my head. It's cool. It happens.

But, I digress. Opposites. I'm sure all of us can agree opposites need each other to survive. Superheroes needs villains. Who would Batman be without his panoply of wrong doers? A rich dude with a bunch of toys. Who would Superman be without Lex Luther? A nerdy reporter, I guess.

You can also see this in other places. “Up” implies “down.” “Left” balances “right.” “Light” creates “dark.” Essentially, as soon as we begin describing what something is, we, by nature, draw lines around what it is not. If all the stuff over here is “good,” then everything else over there is “not-good.”

Simple, yeah?

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India is Blinding Young Kashmiri Protestors…
The Guardian UK 18 July 2016

“They asked for it,”
a family friend tweets,
“#AccheDin are here again.”

Go fuck yourself
I want to shout back, our blindness
an affront to our clear seeing,

remembering the last time
I saw this dear friend, not virtually,
but at the Oberoi where her rose-

tinted cat eye designer glasses sat
on her nose like an army
tank deployed by Delhi in Kashmir,

chunky, stolid, demanding notice.
Should I feed her books about Hindu
rulers and Muslims subjects

in South Asia’s northernmost region
to nurse her #MannKiBaat and
#CowRaksha? Will she still praise

the pump action pellet gun
which is really a 12-gauge shotgun,
“crowd dispersal techniques”

India uses in its integral part?
But my friend will just take off
her glasses and shut her eyes.

by Rafiq Kathwari, whose debut collection, In Another Country, is available here.

by Maniza Naqvi

The job entitled and wealthy are all set to win the election in November. And keep things exactly the same. Fool us again. Shame on us. The way things are run, it makes no difference who becomes President. It doesn't matter. And, either of them would oil the machinery churning out Gold Star families.

Mr. Trump voices banning Muslims. Mrs. Clinton voted bombing them. Mr. Trump questions why nuclear weapons are built. Mrs. Clinton doesn't. Mr. Trump would build a wall against migrants from Mexico. Mrs. Clinton was part of the Government that deported more migrants than any time before in the history of this country. Mrs. Clinton supports the wall built in Palestine. Mr. Trump opposed the war in Iraq. Mrs. Clinton voted for it. Words are cheap. Deeds mean death. And to think they will be voted in by people who have suffered most by these deeds, in this country.

Makes no difference who becomes President. Donald Trump or Hillary Clinton. Except that Hillary Clinton has more experience selling weapons and war. And all Trump does is talk about building stuff and he plagiarizes and distills the last fifteen years of State sanctioned and widely shilled hate speech. Yes he does. He simply repeats and champions the narrative and words already out there endorsing hate and selling of those wars. All he does is to shout out loudly all that's already been said, to make the case for endless war. He says it all unvarnished without nuance from podiums for a Presidential campaign. No, neither of these choices are Russia's fault. And yes, Bernie Sanders, by not choosing the path he pointed towards, and heading an Independent party, has missed a historic opportunity. No matter, because he has awakened millions of young people and they will not accept his choice or follow his lead to back away from this path. They will most probably vote for the Green Party candidate, Jill Stein.

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by J. M. Tyree

“Facts just twist the truth around…” -Talking Heads

During the run-up to the referendum on Britain’s relationship with the European Union, I noticed a persistent commercial for SlimFast weight-loss shakes being broadcast on the non-BBC channels. A sultry voice suggested: “Have a go, ladies, and see what you can do.” That’s pretty much what the angry and aging voters of England and Wales decided for themselves and the rest of Britain. The tagline of the commercial and the product slogan – “Works for Me” – struck me as remarkable. SlimFast wasn’t guaranteeing that their product worked, or that it worked in any specific, quantifiable, medically verifiable way. But the idea that it “Works for Me” suggested that it might work for you. In fact, the product might or might not work at all, but the company could always say that they never said it did, exactly. Brexit was not as advertised, not As Seen on TV.

This curiously philosophical commercial popped to mind when I watched a series of interviews with the residents of Stoke-on-Trent, a heavily Labour area that went 70% for Brexit. One pottery producer said that production might need to be cut due to economic uncertainty and reduced demand in light of Brexit. But an angry-looking woman retorted to the BBC’s cameras that the media should come back in twelve months and see how much better everything would be after Brexit. “I can’t wait for it to happen,” I think she said. (But if things were going so swimmingly, what was she so angry about?) Brexit might not work – not actually work, not in reality. Most experts predict a recession, potentially a bad one. (The “so-called experts” were cast into a somewhat similar position to a doctor or trained nutritionist advocating that there might be other ways to slim down.) But the real historical consequences don’t matter, because we’re living in a post-truth era of SlimFast politics. Ladies, Brexit “Works for Me.” As Katharine Viner, the Editor of The Guardian, put it in her Brexit Op-Ed, “How Technology Disrupted the Truth,” “When ‘facts don’t work’ and voters don’t trust the media, everyone believes in their own ‘truth’ – and the results, as we have just seen, can be devastating.”

It’s tempting to call this phenomenon The Americanization of Facts, although in truth it’s a global feature of enbubbled media, characteristic of Russia Today television broadcasts as much as the British tabloids and the Fox News Channel. Americans might be tempted to roll their eyes at the seeming shock of British liberals about this situation – been there, done that, here we go again. The problem goes beyond garden-variety bias or even propaganda. Instead, we conform to a consumerist conception of truth as something that we select from a menu of choices. The inside-out thinking of Madison Avenue and the logic of climate-change denial has become basic to our era’s entire zeitgeist.

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by Holly A. Case

James Baldwin

Dost Mektupları (Letters of a Friend) is a collection of correspondence between James Baldwin and the Turkish actor Engin Cezzar (pronounced Jezzar). Although they were written in English with a spattering of French (Baldwin) and Shakespearean English (Cezzar), the letters have only been published in Turkish. This may seem odd, but if you know much about Baldwin, one of the things you probably know is that the estate has mostly forbidden publication of his correspondence, and denied biographers permission to cite directly from his letters.

What this means is that in Letters of a Friend, readers of Turkish can glimpse a side of Baldwin that few have seen: Baldwin in his own words to a friend. Except that Baldwin's words are in Turkish, and Baldwin didn't know Turkish…

Bear in mind that excerpts from the letters cited hereafter have been translated from English into Turkish by a translator, and then back again from Turkish to English by me. I have not seen the texts in English. My translations may therefore bear only an impressionistic resemblance to the original.

The title of Baldwin's first novel is Go Tell It on the Mountain (1953). In Letters of a Friend, this title appears in Turkish several times. On page 16, it's rendered as Git Onu Dağlara Söyle, which translates literally as Go Sing It to the Mountains. The word for “tell” and “sing” are the same in Turkish, which seems appropriate, given that Baldwin's title is also the name of a well-known song. A footnote tells us this is the title under which the book was translated in Turkey, but I can't find it anywhere. On pages 43 and 54, the title is given as Çık Dağ Başına Orada Anlat, which translates as Go Out and Tell It There on a Mountaintop, which is closer to the injunction in the original, if still somewhat awkward.

Part of the problem is that “Go Tell It on the Mountain,” which is the title of an African-American spiritual composed the year the Civil War ended (1865), does not quite ring with the same soulful ecstasy in Turkish, even when it is correctly translated. All of the cultural resonance of the phrase—the pain and sorrow of enslavement, the hope of freedom, Protestantism with a rhythm profoundly unlike the Lutheran populist pounding of “A Mighty Fortress is Our God”—is absent from the Turkish.

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by Thomas R Wells

Liberalism is a centuries old political project of taming the power of the state so that it works for the ruled not the rulers. Can it survive the security state midwifed by global terrorism? Only if we take back responsibility for managing the dark political emotions of fear and anger that terrorists seek to conjure.

How do we resist the security state?

First, by challenging its effectiveness. PRISM and the other opaquely named universal surveillance programmes seem to have been approximately zero use in predicting terrorist attacks before they happen; last year the TSA failed to detect 67 out of 70 weapons and explosives carried by mystery shoppers. Security expert Bruce Schneier characterises the counter-terrorism security measures that increasingly dominate our experience of public spaces as mostly theatrical, designed to “make people feel more secure without doing anything to actually improve their security”. (And actually they can't even manage that.)

Second, by challenging the cost-effectiveness of the security state even if it worked as it is supposed to. The loss of our privacy is not a small price to pay for preventing terrorism and saving lives. Firstly because we should be consistent. If we wouldn't give up privacy rights to reduce minor risks of death in other contexts (like installing government cameras in every bathroom to save people from bathtub slips), what rational reason do we have for giving up all our privacy to the government to reduce the risk of terrorism from almost nothing to possibly slightly less? Secondly because privacy is not an ornament but the heart of liberalism. In a liberal society the people should be mysterious and the government should be transparent; the more these are reversed the further we go towards despotism.

But there is a further problem with the security state besides its ineffectiveness and inefficiency: It is a fundamentally incoherent project. Its justification is to provide citizens with freedom from fear, yet in order for the security state to gain the powers and money to do this it must relentlessly terrify the public with claims about how real and significant the terrorist threat is! Thus, the security state is constitutively unable to achieve what it is supposed to do, and itself becomes a greater source of public fear about terrorism than terrorists themselves could hope to be.

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