by Eric Byrd

On Facebook I follow a number of the US Department of the Interior's National Battlefield Parks, National Battle Sites, and Military Parks. In the progress of the Civil War's sesquicentennial each of these sites has had their day in the social media sun, their special anniversary posts with pictures of the commemorative ceremonies. In May and June it was the turn of the parks that memorialize the battles of Grant's Overland Campaign.

In the spring of 1864 Ulysses Grant came east, to personally oversee the destruction of Robert E. Lee's Army of Northern Virginia, the veteran force that had in the previous two years baffled and humiliated every Federal drive on the rebel capitol of Richmond. Though baffled and humiliated – but never demoralized or destroyed, a distinction apparently lost on the aristocratic Lee – the eastern armies of the Union came on in early May and fought continuously for six weeks, chewing and choking “with a bulldog grip,” as Lincoln would exhort via telegraph.

By the end of June, when the exhausted armies began to dig in for a long siege of the last rail hub supplying Richmond, Grant had lost 55,000 men and Lee 33,000. About half of each army. Lincoln said Grant was the general who could “face the arithmetic.” Meaning he could fight all out, lose half his army while costing Lee half of his, replace his losses just when Lee could not, and then resume the offensive and finish the war. Grant, reflected one of his staff officers, “was assigned one of the most appalling tasks ever intrusted to a commander.”

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by Bill Benzon

Timothy Morton. Hyperobjects: Philosophy and Ecology after the End of the World. University of Minnesota Press 2013. 229 pp.

This is a strange book, for it is three. There is the book that is easy to praise for its range of topics – quantum mechanics, La Monte Young, global warming, The Matrix, the Prisoner’s Dilemma, for example – and its quasi-virtuoso stylistic versatility. There is, as well, the book that is easy to criticize – though I’m sure some would regard that as too mild a word – for its conceptual instabilities, lapses in logic, and misreading of science.

And there is another book, the one leaking out of the cracks and pores in the first two. That book has the scattered beginnings of a framework in which we can construct a viable approach to the future. That's the book I'm writing about, making this essay as much an interpretation of as a review of Morton's fine Hyperobjects.

Hyperobjects and Objects

Hyperobjects are “things that are massively distributed in time and space relative to humans” (p. 1). What isn’t a hyperobject is an object. Kumquats, automobiles, palm trees, squids, geosynchronous satellites, Olympic records, a promise, a rooster’s crow, these are all objects in the philosophical sense of the word. In the first paragraph of the book Morton lists these examples: the Lago Agrio oil field, Florida Everglades, the biosphere, the Solar System, “the sum total of all the nuclear materials on Earth; or just the plutonium, or the uranium,” Styrofoam, plastic bags, or “the sum of all the whirring machinery of capitalism.”

The philosophical sense of object is not quite the same as the ordinary sense, which tends toward physical things that are neither very large nor very small. Roughly speaking, for Morton and proponents of other object oriented ontology (OOO) – a recent school of Continental philosophy – anything that can be designated by a noun or a noun phrase is an object. Anything. Including, of course hyperobjects.

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by Sarah Firisen

I am Jewish by birth. My family wasn’t particularly religious; we went to synagogue at Rosh Hashanah, the Jewish New Year, and Yom Kippur, the Day of Atonement, but not really any other time. My brother and I went through years of Hebrew school, but we came home and ate bacon sandwiches. As a teenager, I became involved in BBYO, a Jewish teen organization and through it became quite heavily exposed to conversations about Israel, the general evilness of the Palestinians and the righteousness of the concept of a Jewish homeland. When I was 17, a school friend and I went away together to Israel for our first trip without our parents. We chose not to do a tour or a work on a kibbutz but instead to make our own way around Israel staying in youth hostels.

I remember the moment we got off the plane onto the tarmac thinking, “this is it, I’m in Israel, the Jewish homeland.” It was a transcendent moment that made me feel connected to my heritage and to a community that I had only ever skirted around of the edge for the most part. I truly believed that this would be a transformative trip for me.

In the second hostel we stayed in, I fell in love with Abbud, a Palestinian man who was working there for the summer. We spent a few days and nights together and then my friend and I moved to another part of the country. But I promised to come back. When I did, Abbud wanted to show me his village in the West Bank. This was in 1986 just before the first Palestinian Intifada and, apart from the general lack of common sense shown by two young girls agreeing to travel across country with a man they hardly knew, there didn’t seem to be any good reason not to go with him.

We arrived in Abbud’s village in time for dinner and he took us to his cousin’s home. My friend and I were both vegetarian and so unable to eat much of what was put before us and I was wearing quite a prominent Star of David around my neck, regardless we were treated as honored guests. We stayed in his parent’s home that night. I woke up early the next morning and padded through the house in bare feet. I came across Abbud’s elderly father who spoke no English. He took off his sandals and gave them to me to wear. The gesture was so gracious and generous that I couldn’t say no and spent the rest of the morning flopping around in sandals that were much too big for me. I couldn’t help but wonder what kind of reception my family would give Abbud if he visited me in London.

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by Leanne Ogasawara

Time in space

The race was on: for whoever discovered a way to accurately measure longitude aboard a ship would be able to control the seas –and thereby control the riches of the world!

The search for longitude at sea was one of the great quests starting in the late Renaissance. And, it was how it came to be that a 17th century nobleman named Roberto della Griva found himself aboard a ship sailing southward toward Australia in search of the Prime Meridian, in Umberto Eco’s novel Island of the Day Before.

Being obsessed by longitude, the characters in the book are also obsessed by notions of time. For to calculate longitude is, of course, to calculate time.

But to do this at sea is no easy feat, because while one only requires to know the local time at the ship's current meridian as well as what the current time is would be back at the meridian of departure (or at some fixed meridian, like, say at the Solomon Islands), this remained very difficult to accurately determine aboard ship. And inaccuracies in time would result in inaccuracies of place–as is well known.

You can see where this is going…

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by Matt McKenna

Back in 2000, chances were that if you were using a computer, it was running a Microsoft operating system. In 2014, those chances have diminished considerably, and you are now more likely to be using a device running Apple's iOS or Google's Android software. Microsoft's stock price has responded accordingly, and its inflation adjusted market cap is now less than half of what it was at its peak in 1999. How appropriate it is then that Matt Reeve's Dawn of the Planet of the Apes was released this month just as Microsoft announced plans to lay off 18,000 employees in what looks to be the dawn of the trivialization of Microsoft's standing as a technology leader in the same way that the rebooted Apes series chronicles the trivialization of the human species as a planetary leader. While there are many tempting social readings crawling along the surface of the Planet of the Apes series, the most coherent one invites viewers to imagine the story's fictional planet Earth as a metaphor for the consumer electronics industry, a metaphor in which the humans represent Microsoft and the various species of apes represent the various technology companies usurping Microsoft's dominance.

Dawn of the Planet of the Apes picks up immediately where its predecessor, Rise of the Planet of the Apes, takes off. In Rise, the first film in the second reboot of the Planet of the Apes series, James Franco's character creates a supposedly benign virus that regenerates brain cells, resulting in the reversal of diseases such as Alzheimer's. Unfortunately, the virus has the annoying side effect of afflicting humans with flu-like symptoms (you can see where this is going). The apes on which the virus was tested, however, receive all the positive effects to their cognitive abilities without any of the negative effects to the rest of their bodies. At the end of Rise, the brainy apes storm the Golden Gate Bridge en route to Muir Woods where they plan to live the peaceful simian life. The humans, on the other hand, are impotent to stop their zoological Frankenstein's monsters and can only look on while engaging in some ominous sneezing.

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by Josh Yarden

from every tree of the garden eat
but from the tree of knowledge of good and bad
don't eat from it
because on the day you eat from it
you will die
(Genesis, 2:16-17)

What fruit grows on the Tree of Knowledge?

I posed that question to a class of intelligent high school students. A few were quick to provide the garden variety answer: “Apples.”

Of course. Who doesn't know that, after all? Those mediaeval, illuminated texts do show a woman holding an apple, and it's just… well, common knowledge. Right?

“Hmmm… But I think apples only grow on apple trees,” I replied.

“Figs!” one of them called, as if he had a winning lottery number. “I think I read that somewhere. They figured out it was a fig, because Adam and Eve covered themselves with fig leaves.”

I could see I wasn't getting very far. “Well, I don't know who ‘they' are—the ones who figured that out—but I've only seen figs grow on fig trees,” I said, with a generous hint of ‘Get it?' in my voice. “If apples grow on apple trees, and figs grow on fig trees, what kind of fruit grows on a knowledge tree?”

“We don't really know,” another thoughtful student suggested. “The Bible just says ‘fruit.' Maybe we're not supposed to know.”

“Maybe…” I accepted that possibility, “Or, maybe we're not supposed to know until we can figure it out for ourselves, and then we are supposed to know.”

“Yeah, but it doesn't say that they are supposed to think for themselves. It says they are supposed to follow the rules. That's why it's a stupid story,” offered up one of my more unruly students.

“Oh, I don't know… It doesn't seem too stupid to me. Read between the lines.” There was still a blank look on many of their faces.

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by Jalees Rehman

Ramadan is the month of fasting and a time for spiritual growth among Muslims. The traditionalist approach to “spiritual growth” is for Muslims to complement their fasting with performing additional prayers at night and regular reading of the Quran throughout the month. My own approach is somewhat different, I tend to complement my fasting with the reading of writings and scriptures from other philosophies or faith traditions, including atheist and humanist teachings. This year, I decided to study the Dhammapada (in the translation of Gil Fronsdal), one of the most widely read and revered writings in the Buddhist faith.

Buddha Statue from the Takht-i-Bahi monastery in Pakistan

I was inspired to learn more about Buddhism because I was reading the remarkable novel “A Tale for the Time Being” by Ruth Ozeki, who is not only a brilliant author but also an ordained Zen Buddhist priest. The first person narrator in the novel is a 16-year old Japanese girl Nao who is bullied by her classmates. Nao's parents moved from Japan to Silicon Valley but were forced to return to Japan when the Dotcom bubble burst. Nao's father loses his job and the family is forced to live in poverty. The family's poverty and the fact that Nao is seen as an alien “transfer student” lead to her being ostracized at school. But her classmates go even further and begin psychologically and physically torturing her, leaving scars and scabs all over her body.

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by Tamuira Reid

I'm pregnant.

You say the words the same way you say I'm an alcoholic, but this time you aren't sitting in a church basement with a shitty assortment of store-bought cookies on your lap. You hear a small, unmistakable gasp on the other end of the line – “Mom, are you there?”

You weren't drunk when you got pregnant. Those days are over. You were lucid and clear-headed and saw a future in his face.

Then you saw two lines on a stick. Then you saw nothing except the darkness.

This is the thing; you were trying to get pregnant.

And it happened. And then he happened.

The baby. Eight pounds of flesh and bone and gumption.

Control is not your forte. Blame it on being from “Gypsy stock” on your mother's side. It's in your blood. Erratic behavior just comes with the territory. “Take it one day at a time”. Or “This too shall pass”. Funny how those annoying aphorisms apply more to this situation than they ever did to your drinking.

Now they will come out of the woodwork, flood your life like blood through a cracked artery. It's okay. You didn't notice how many Honda Accords were on the road until you owned a Honda Accord. This is like that. Now everything is babies. Their faces will peek out at you from billboards towering over Times Square, from the Gerber ads plastered to the side of an M16 bus, from Toys-R-Us coupon books rubbing up against the lit mags in your mailbox. Ignore them.

During your office hour, go onto Amazon and find a reputable Spanx dealer. Buy in bulk. And when a writing student walks in, hurriedly minimize the screen. Your face is red and sweaty. Say something about the weather. He thinks you're looking at porn and feels sorry for you. It must be hard to get laid when you're someone's mom.

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Invisible

Disassembling the invisible
has its own mathematics, different rules apply,
the process has its special calculus
because the unseen is huge and impudent,
powerful and odd

When we were dumb and ignorant
the spirit wind would startle us, would frighten us,
shatter shelters, split the sky with light
—unseen, but real, we named it God

The invisible has popular cachet,
being as it is among us
in the interstices of the known
It seeps through everything

It colors the fabric of our thoughts
as ultraviolet works to build our bones
and ultrasonic whistles through the atmosphere
alerting some

it fills the trellis of our oughts
persuading us we’re not alone
.

by Jim Culleny
7/14/14

by Shadab Zeest Hashmi

The fridge is between pesto and grasshopper green; the dining table is oval. A cubist picture hangs on the wall. It changes meaning, depending on the time of the day and the way I fall into its shapes and clever shades. The fish in the painting’s octagon looks like a remote control car or a scarf sometimes, then it goes back to being a fish; the face is sometimes benign, sometimes not. On a good day, this dining room has the aura of sweet cream, parathay (fried bread) and chilled mangoes, otherwise, cabbage and beets. There is a door that opens to the foyer; I am the height of the doorknob.

My seat at the dining table faces the window. Here is where I practice “joining handwriting” (what “cursive” is called in Pakistan), glancing, from time to time at Sadequain’s Quranic calligraphy on the wall: a composition that has Arabic letters made to look like sailboats in which other letters nestle. It cools the room. As an adult there will be many reasons to recall this piece— its placid dignity, its nests of words from the holy book— in a world where my Muslim identity will know no nests, no dignity, where verses from the book will be twisted, desecrated by fellow-Muslims, where large populations of Muslims will be brutally punished by the enemy for the crimes of a few, or for no crime at all.

It is the month of Ramadan. I have many notebooks of summer homework to fill but the heat makes it hard to concentrate. I study the pattern of the tablecloth, the occasional lizard on the wall. The swinging door to the kitchen startles me every now and then as my brothers come running through it. They use motion to navigate the world, I, reverie. We balance each other’s energies and are most in harmony in the loquat or guava season, or in Ramadan when the family bonds over Iftaar, the meal at sundown, typically consisting of dates, lemonade or lemon barley squash, mango milkshake, pakoray (chickpea fritters), spicy fruit salad, samosay and other snacks. There is a certain aroma associated with the fasting season, owing to this traditional menu. It is the aroma of festivity and fatigue, chatter and silent meditation.

At age seven, I insist on keeping my first Ramadan fast. I’m old enough to practice a bit of self-discipline, not old enough to appreciate the full meaning of fasting (that slight detail having to do with spiritualty!). The day is immeasurably long. I stand by the window to watch the slow day wilt. I give my mother a (long and badly spelt) list of treats for iftaar. She cooks every single item and finds the misspelt list too amusing not to save for posterity. I add drawings to my menu: triangular samosay, coils of orange jalaibi, round parathay. It will be important for posterity to know the shapes and colors of Ramadan food, I imagine.

by Gerald Dworkin

Recently a ghastly case of capital punishment by means of lethal injection was featured in the news. A convicted murderer and rapist, Clayton Lockett, died 43 minutes after his execution began. He was described by many witnesses as writhing in pain and struggling to speak.

After administering the first drug, “We began pushing the second and third drugs in the protocol,” said Oklahoma Department of Corrections Director Robert Patton. “There was some concern at that time that the drugs were not having the effect. So the doctor observed the line and determined that the line had blown.” He said that Lockett's vein had “exploded.”

The execution process was halted, but Lockett died of a heart attack.

A somewhat bizarre aspect of the story was that Lockett had been taken for routine x-rays at 5 am that morning. When he refused to be restrained for the procedure he was tasered. I leave it as an exercise for the reader why the protocol for x-rays is in place. (1)

For me one of the features –the participation of physicians in the execution–was of particular interest since I had published an article opposing such participation in 2002. (2) In this article I began by assuming for the sake of argument that capital punishment is a legitimate mode of punishment. I did so, not because I accepted this, but because I wanted to focus on the much narrower issue of physician participation.

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by Jonathan Kujawa

Mathematicians have a soft spot in their hearts for mathematical trifles. These beguiling little puzzles are more amusing than important, and also often devilishly hard. These are the sorts of math problems professional mathematicians are embarrassed to admit they spend time thinking about (but would be the first to tell you if they solved it!). Call them mathematical guilty pleasures.

Fermat's Last Theorem is such a trifle. Those old enough to remember might recall seeing it in the news twenty or so years ago. It's the theorem which says that for any natural number n greater than three, you can't find integers a, b, and c which satisfy the equation:

But, to be honest, at the end of the day people don't seriously care that it is impossible to find a, b, and c which solve, for example:

But what fun would life be if you're always serious? Let's be unserious for a moment. Fermat's Last Theorem is tantalizing. It is easy to find a, b, and c which are solutions when the n is equal to two. For example, 3, 4, and 5 work. These solutions are called Pythagorean Triples because they exactly give the three sides to a right triangle and the equation becomes the famous Pythagorean Theorem [1]. There are infinitely many Pythagorean Triples, so shouldn't there also be infinitely many solutions when n is three, four, or five? What makes two so special?

The first person to ask the question was Fermat in 1637. He wrote a note in his copy of Diophantus's Arithmetica that:

It is impossible to separate a cube into two cubes, or a fourth power into two fourth powers, or in general, any power higher than the second, into two like powers. I have discovered a truly marvelous proof of this, which this margin is too narrow to contain.

You would have to have a heart of stone to not be tempted to try a few examples after reading that.

Fermat never wrote down his proof and in all likelihood he was mistaken. Indeed, it took 300+ years for math to develop enough high powered tools to tackle his simple little challenge. It wasn't until the mid 1990s that Andrew Wiles was able to affirmatively prove Fermat's “Theorem”. And while there was a great deal of excitement about Wiles's work, the real benefit Fermat's trifle was all the high powered tools mathematicians developed while wrestling with it. They are now invaluable in number theory, cryptography, and elsewhere [2].

Let me now tell you about another enticing mathematical morsel which is still unsolved: the Square Peg Problem (SPP). The history is a bit murky, but it is generally credited to Otto Toeplitz in 1911. The SPP is the conjecture that if you draw a curve on a sheet of paper without picking up your pencil and which begins and ends at the same place, then you can find four points on the curve which form the corners of a square. Such a square is called an inscribed square.

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by Ahmed Humayun

Islam has a new caliph, at least if the Iraq-based militant organization that calls itself the Islamic State is to be believed.* In what was touted to be his first public appearance, self-proclaimed caliph Abu Bakr al-Baghdadi spoke about the necessity for implementing Sharia and using war to defeat the enemies of God, the obligation incumbent upon all Muslims to choose a leader, and issued a call for Muslims to join the jihad under his tutelage. While Bin Laden was fond of holding forth wearing commando jackets in rugged terrain, Baghdadi wears resplendent black robes and delivers his incitement to war in the form of a Friday sermon from a grand and stately pulpit in a mosque in the northern Iraqi city of Mosul.

The media-savvy proclamation of Abu Bakr al-Bagdadi is not a response to popular grassroots clamor in the Muslim world. Nor should we overstate the success of the Islamic State – twenty thousand fighters, at the most, will not suffice to restore a transnational global caliphate. Polls conducted in different Muslim majority societies certainly indicate strong support for Islam in public life—and in particular, for the role of Islamic law in delivering justice and organizing society. Yet there is no indication that Muslims yearn for the return of the caliphate, an institution that was already moribund at the dawn of the 20^th century before its abolition by Turkey in 1924.

As with any fledgling movement, militants assert their ideological claims to be natural and inevitable, rooted in history and justified by theology. The truth, however, is that there is little consensus among Muslims on the specific role that Islam should play in contemporary state and society. While this ambivalence has limited the moral and political resonance of militant proclamations, it has also created an opportunity to exploit the general ideological appeal of Islam. This is why militant ideology matters.

Yet we will have to look beyond religious debates in order to understand the growing strength of militant groups such as the Islamic State across large swathes of Muslim majority societies. A key factor has been the growing weakness of the political status quo and the perception of its illegitimacy for various reasons that might include failing authoritarianism, the corruption of ruling elites and the dysfunctional governance they impose, and the force of kinship bonds that disdain the boundaries of modern nationalisms.

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In the beginning was the word —John 1:1

Entreaty

send me a poem that hunkers on haunches
watching for the day to begin, that waits
for the right word to come with the sun
during the last hours of the night-watch
when all are asleep except the watcher
and there is still rustling in the underbrush,
the wordless sounds of something moving in the dark,
in the raw underpinning of the day,
in the interval between now and now,
at the birth of light, at the end of night
send me a poem that does not lie
that does not yield, but does not smite
.

by Jim Culleny
7/7/14

by Yohan J. John

Attitudes toward science in the public sphere occupy an interesting spectrum. At one extreme there are the cheerleaders — those who seem to think that science is the disembodied spirit of progress itself, and will usher us into a brave new world of technological transcendence, in which we will merge with machines and upload our minds to the cloud. At the other extreme there is decidedly less exuberance. Science in its destructive avatar is often called scientism, and is seen as a hegemonic threat to religions and to the humanities, an imperial colonizer of the mind itself.

The successes of science give the impression that it has no limitations, either in outer space or inner space. But this attitude attributes to science somewhat magical powers. The discourse surrounding science might benefit from an awareness that its successes are closely tied to its limitations. The relationship between scientists and the rest of society needs mutual understanding and constructive criticism, rather than a volatile mix of reverence, fear, and mistrust. The veil of the temple of knowledge must be torn in two — or at least lifted up from time-to-time.

To this end, it might be illuminating to see scientific ideas as tools forged in workshops, rather than spells divined by wizards in ivory towers. The tool metaphor also reminds us that science is not merely an outgrowth of western philosophy — it is also the result of the painstaking work of “miners, midwives and low mechanicks” whose names rarely feature in the annals of Great Men. [1]

So what sort of toolbox is science? I'd like to argue that it's a set of lenses. These lenses allow us to magnify and clarify our perceptions of natural phenomena, setting the stage for deeper understanding. The lenses of science reveal the symmetries of nature, so we might call them the Symmetry Spectacles. The Symmetry Spectacles are normally worn by mathematicians and theoretical physicists, but I think that even laypeople interested in science might find that the world looks quite interesting when viewed through them.

So what is symmetry? Most people have an intuitive sense of what symmetry is. Symmetry connotes evenness, or balanced sameness. An asymmetrical object is skewed, off-balance, and uneven. It is easy to grasp that a scalene triangle is asymmetrical, whereas an isosceles triangle is symmetrical. To many people an equilateral triangle seems even more symmetrical than an isosceles triangle. The goal of a formal approach is to make explicit our intuitions about symmetry. Mathematicians and theoretical physicists define symmetry as follows:

Symmetry is immunity to a possible change.

How can we apply this notion of symmetry to the scalene, isosceles and equilateral triangles?

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by Debra Morris

Imagine flipping through a copy of the academic journal Sociology and Social Research. One article in particular—”Our Schizoid Culture”—catches your eye. The author is well-known: a professor of sociology, soon-to-be editor-in-chief of the American Sociological Review, and, in something of a blow to “two cultures” thinking, future poetry editor for the Humanist magazine. Certainly you could quibble with a number of statements, and some of them seem so wide-ranging as to be inarguable, but in general you share the author's dismay at the “great deal of irrational, contradictory behavior” within contemporary American culture. You agree: “When an individual exhibits similar symptoms, the psychiatrist calls him neurotic, or if he lacks ‘insight' into his difficulties, psychotic.” This is what accounts for, and in your mind fully justifies, the article's tone: honest, emphatic, no-nonsense, but also deeply attuned to ordinary pain and suffering—quite unlike the academic caviling to which you're accustomed. Yes, someone needs to say it: in many domains of life our culture is so confused, so riven, as to be quite, well, unwell. Really, all politics aside, it would be hard to argue with any of this:

We praise competition, but practice merger and monopoly…. We praise business organization but condemn and prevent labor organization…. We give heavier and more certain sentences to bank robbers than to bank wreckers. We boast of business ethics but we give power and prestige to business [disruptors]…. Everybody is equal before the law, except … women, immigrants, poor people.… We ridicule politicians in general but honor all officeholders in particular and most of us would like to be elected to something ourselves. We think of voting as the basis of democracy, but … seldom find more than fifty per cent of eligible voters actually registering their ‘will.'… Democracy is one of our most cherished ideals, but we speak of upper and lower classes, ‘look down on' many useful occupations, trace our genealogies…. We believe in the brotherhood of man, but we are full of racial, religious, economic, and numerous other prejudices and invidious distinctions. We value equality, but tolerate greater inequality of wealth and income than has ever existed in any other society…. We drape nude statues and suppress noble books…. We try to foster participative recreation, but most of it is passive, much of it vicious, and almost all of it flagrantly commercialized…. This is the age of science, but there is more belief in miracles, spirits, occultism, and providences than one would think possible…. Our scientific system produces a specialism that gives great prestige and great technical skill, but not always great wisdom…. The very triumphs of science produce an irrational, magic-minded faith in science….

Realize, now, that the article was written in 1935. The author was Read Bain, professor of sociology at Miami University in Ohio. As a founding editor of the American Sociological Review, he would become embroiled in early disputes between the “scientists” and “humanists” in his own discipline. He was thus involved in theorizing—and, in that spontaneous way of so many early- to mid-20^th-century American academics—practicing in the mode of a “public intellectual,” that figure who today, apparently, is nowhere to be found.[i] In terms of Bain's analysis as synopsized above, and even more to the point, in terms of the social critique it so earnestly propounds, what struck me when first reading it was how contemporary it sounded and how apt its reproaches were.

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