By Liam Heneghan

A unicorn is described as having the legs of a deer, the tail of a lion, the head and body of a horse. It possesses a single horn which is white at the base, black in the middle and red at the tip. Its body is white, its head red, and its eyes are blue. Clearly, the only thing unreal about a unicorn is in the combination of its parts. That is, a unicorn is less than the sum of its parts, assuming, that is (with a prayerful nod to Anselm of Canterbury), that existing in reality trumps existing in the mind, or in this case existing in the mind as in a series of disarticulated parts that are themselves very real.

When an ecosystem is described as greater than the sum of its parts, as it was in Eugene Odum’s holistic conception of it, what is meant is that when the biotic components of ecological communities interact with the abiotic realm (that is, the formerly living and the never-alive), certain properties of the whole emerge that cannot be readily predicted from an analysis of the component parts. This claim, made on behalf of the larger units of nature, was persuasive to generations of ecologists influenced by Odum’s textbook, first published in 1953 and now in its posthumously published 5^th edition (2005).[1] However, in as much as Odum’s notion of the ecosystem manifests a Balance of Nature perspective it has almost universally fallen out of favor in ecology and, like the unicorn, is emphatically relegated to myth and fancy.

In one of a number of strenuous critiques of Odum’s holistic conception of the ecosystem, ecologist Dan Simberloff claimed that it resurrected one of ecology’s earliest and now discredited paradigms, the notion of the biotic community as a superorganism.[2] The superorganismic quality of the ecological community was a tenet of one of the first comprehensive theories in ecology where vegetation scientist Frederic Clements likened changes in the plant community over time to the developmental processes of organisms. The appeal of holistic ecosystem ecology with its Clementsian flavor was not, Simberloff argued, because it improved the science, but because it drew upon a myth of enduring appeal, one that derived from the metaphysical conceptions of the ancient Greeks. Less technically, one can say that holistic conceptions of ecology tap into a notion of the Balance of Nature – something, as we’ve seen contemporary ecologists choose not to defend.

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by Misha Lepetic

“Look – you're my best friend, so don't take this the wrong way.
In twenty years, if you're still livin' here, comin' over to my house
to watch the Patriots games, still workin' construction, I'll fuckin' kill you.
That's not a threat; now, that's a fact.”
~Good Will Hunting

Culture warriors from the 1990s may remember Charles Murray, who rather stirred the pot with The Bell Curve, a highly contentious book co-written with Richard Herrnstein. The authors hypothesized, among other things, that not only intelligence but also its alleged heritability could be measured and used to explain differences in the success of social (or, perhaps, economic and ethnic) groups.* At any rate, Murray, who seems to be a refreshingly damn-the-torpedoes type of fellow, is back with another doozy, this time concerning inequality in America. But where is this America of which he speaks?

The inequality narrative is nothing new, of course. The Economist has been harping on the threat that income inequality poses for years now (I believe that this is due, in no small part, to that publication’s consistent undercurrent of Burkean anxiety). In 2009, Emmanuel Saez won the John Bates Clarke medal for illuminating how income inequality is not just increasing but is increasing at faster velocities for the more rarefied strata. And the Russell Sage Foundation recently released a pretty authoritative report on the matter, although I’m sure they won’t be the last to do so. And regardless of your opinion of it, the Occupy movement has brought the inequality narrative into the forefront of the “national conversation”, if such a thing actually exists.

But Murray is here to tell us that income inequality is just the tip of the iceberg: what we are really faced with is, as he puts it, “cultural inequality.” As he writes in a Wall Street Journal essay in support of his book, Coming Apart:

And the isolation is only going to get worse. Increasingly, the people who run the country were born into that world. Unlike the typical member of the elite in 1960, they have never known anything but the new upper-class culture. We are now seeing more and more third-generation members of the elite. Not even their grandparents have been able to give them a window into life in the rest of America.**

This isn’t really all that earth-shattering, but Murray introduces a few new angles. The first is his exclusive focus on the white demographic. I will return to the consequences of this choice in a moment, but let’s accept that, as seconded by his soft-ball fellow-WSJ reviewer, this was done “to avoid conflating race with class”.

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by Rishidev Chaudhuri

The first lecture I got on summer drinking was accompanied by my first real job offer and my first real marriage proposal. All three were delivered by an elderly Sikh man, sitting next to me on a London-Delhi flight. His fondness for me emerged early, when I agreed to ask the air hostess for extra whiskies and pass them onto him; he'd already swallowed three and was cautious about attracting attention. He began by telling me that while he lived in London, he still spent part of the year in Riga, where he used to arrange prostitutes for East Asian businessmen, and he was looking for someone to take his place. Later, after a few more drinks, he asked how old I was (I was 18) and then told me that his daughter needed to get married to a reliable man, and asked me to consider her. Having taken care of these social pleasantries, he spent the next hour or two explaining to me the trouble with drinking in hot weather (makes you feel hotter¹), and his theory about the appropriate balances necessary for drinking in the summer. His approach was simple: he drank only whisky and beer in the summer, and he drank only rum and brandy in the winter. He never quite explained to me where this particular seasonal partitioning came from, or whether it was primarily physiological (to balance the humors?) or aesthetic (in case inventing drinking conventions is the only thing that separates us from the beasts)². But I was left deeply moved, at the very least by his consistency, and I think of him towards the beginning of every summer, especially if I'm transgressing his rules and drinking rum or brandy.

Every curated summer drink list should include some manner of gin and bitters combination, to clarify the senses and lighten the flesh. At the simplest, you could roll bitters around a glass (pop it into the microwave for a few seconds to open up the flavors, if you like), drop in a measure of gin (always make it a generous measure) and top it with ice (crushed, if you're feeling fancy). That suffices, but you could add tonic water and lime or, if you're lucky enough to live in a place where coconut water is readily available, gin and bitters and coconut water is a classical tropical summer drink and the coconut water will keep you suitably hydrated.

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by Tom Jacobs

How many stories are born of images? All of them? Most of them? Without some founding image (of a person, of a family, of a moment) is it even possible to conceive of a story? The relation between an image and its story—all of the resistances and exchanges between these two very different forms of expression and representation—is both important and incredibly slippery. In a Paris Review interview, Faulkner was asked “How did The Sound and the Fury Begin?” His answer is struck with the force of a small revelation, in part I guess because it is so simple. It began with a mental picture.

I didn't realize at the time it was symbolical. The picture was of the muddy seat of a little girl's drawers in a pear tree, where she could see through a window where her grandmother's funeral was taking place and report what was happening to her brothers on the ground below. By the time I explained who they were and what they were doing and how her pants got muddy, I realized it would be impossible to get all of it into a short story and that it would have to be a book. And then I realized the symbolism of the soiled pants, and that image was replaced by the one of the fatherless and motherless girl climbing down the drainpipe to escape from the only home she had, where she had never been offered love or affection or understanding.

He notes that he tried to tell the story through the eyes of several characters, and even to “gather the pieces together and fill in the gaps by making myself the spokesman,” and ends up admitting that he “never could tell it right, though I tried hard and would like to try again, though I’d probably fail again.”

Kundera, too, in his excellently-titled, The Unbearable Lightness of Being, explains that his characters came into being by virtue of a haunting image. I have been thinking about Tomas for many years. […] I saw him standing at the window of his flat and looking out across the courtyard at the opposite walls, not knowing what to do.” He is trying to figure out if what he feels for Tereza is hysteria or love.

This puts me in the mind of (as most things that I find incredibly engaging interesting do), Walter Benjamin. He has a castoff comment in his Arcades Project where he is thinking about why criticism and analytical thinking are so much less successful than advertising. And he says this: Not what the moving red neon sign says—but the fiery pool reflecting it in the asphalt. That, to be sure, is the kind of declaration that will, if you are so inclined and share a similar sensibility, make you stop and think really hard.

There’s something there, but what does it mean? Why does the reflection of something affect us in such a different manner than the thing itself, unmediated? We have all seen an advertisement or a sign or whatever via its reflection and been kind of startled by it. It’s hard to know why our sensuous assimilation of things is so hard to talk about or describe or explain.

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by Namit Arora

Some years ago in a Montana slaughterhouse, a Black Angus cow awaiting execution suddenly went berserk, jumped a five-foot fence, and escaped. She ran through the streets for hours, dodging cops, animal control officers, cars, trucks, and a train. Cornered near the Missouri river, the frightened animal jumped into its icy waters and made it across, where a tranquilizer gun brought her down. Her “daring escape” stole the hearts of the locals, some of whom had even cheered her on. The story got international media coverage. Telephone polls were held, calls demanding her freedom poured into local TV stations. Sensing the public mood, the slaughterhouse manager made a show of “granting clemency” to what he dubbed “the brave cow.” Given a name, Molly, the cow was sent to a nearby farm to live out her days grazing under open skies—which warmed the cockles of many a heart.

Cattle trying to escape slaughterhouses are not uncommon. Few of their stories end happily though. Some years ago in Omaha, six cows escaped at once. Five were quickly recaptured; one kept running until Omaha police cornered her in an alley and pumped her with bullets. The cow, bellowing miserably and hobbling like a drunk for several seconds before collapsing, died on the street in a pool of blood. This brought howls of protest, some from folks who had witnessed the killing. They called the police’s handling inhumane and needlessly cruel.

It’s tempting to see these commiserating folks as animal lovers—and that's how they likely see themselves—until one remembers what they eat for dinner. A typical slaughterhouse in the United States kills over a thousand Mollys a day—lined up, shot in the head, and often cut-open and bled while still conscious, an end no less cruel and full of bellowing—all because Americans keep buying neatly-packaged slices of their corpses in supermarkets. Raised unnaturally and inhumanely, over a million protesting birds and mammals are violently killed in the U.S. every hour (that's 300 per second!). Is it then unreasonable to say that nearly all meat-eaters in America participate quite directly in a cycle of suffering and cruelty of staggering scale?

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Speed and Trouble

Sunday
……………… —my head spins
suddenly it’s Saturday again

wind whistles through hours
days are bullet trains

yet in this garden
long as the space of a light year
crows drop in to listen for the bristle
of worms making way below
through a sea dark as biker leathers
black as predator feathers

I love these crows
……………………… —being so
we-are-masters-of-this-row

they strut with natural equanimity
unlike cocksure CEOs who strut
but with a limp of sociopathy

meanwhile, two blood red cardinals
perch upon a limb outside our room
much nearer god then those of
the red-habit class

our fat cat’s
laser gaze nails them, though she looms
impotent behind the slider glass

—in this leisure garden bubble
these crows and I know zip
of speed and trouble
.

by Jim Culleny
6/14/12

PASSIVITY

Two Birds of Paradise
On the Tree of Life
Dazzle the wall above
His king-size bed

He names the female bird
After my cousin Sofia
Heartless tease at fourteen
I too fancy her

Feigning sleep in his bedroom
On a corner chaise
My fingers tremble
Above combed fringes

Perched on a branch
The male yearns for flight
His one-eyed gaze fixed
Upon Grandfather’s hand

Fondling Sofia on the bed
The female flutters in midair
Plumes fanning out
Brilliant madder dyes

by Rafiq Kathwari, guest poet at 3Quarks Daily.

by Mara Jebsen

What has happened before can happen again– and so can what hasn’t.

— Bertolt Brecht

When I was in college, I wrote angry letters to the controversial and often political poet, Amiri Baraka. The letters were neither kept nor sent, but I remember what it was like to write them. I remember the yellow legal pads, crammed with inky scrawls.

In the old Mercer Street Books in the village, where I buy myself used plays and spy novels once a week, I spotted “Preface to A Twenty-Volume Suicide Note” heaped in the dusty Rare Books cabinet and bought it, for seventeen dollars and ninety-five cents. Opening the mildly aged volume, I had that strange feeling you get when you’re flooded with a whiff of more recent history. It is the sense that something was fresh and current in the time when your mother was younger than you are now. It has magic like moon-rocks because it's stylistically foreign, yet deeply known. In this case, so perfectly 1961, Village. A whole flavor of semi-bullshit, semi-real bohemia surrounds this little paperback. On the last page, Corinth books advertises Ginsberg’s Empty Mirror for a dollar twenty-five, and works by Kerouac and O’Hara for ninety-five cents. I remember as I thumb through it that Baraka wasn't yet Baraka; this book was written by a very young man. His name was Leroi Jones.

It is interesting to think about how and when you come across the seminal poems of your life. “And each night, I count the stars/and each night, I get the same number/ and when they will not come to be counted/I count the holes they leave”—These 28 words, in this order, have appeared, unbidden, at some of the most poignant moments of my life, arriving from beneath me like a wave, or seeming sometimes as if they'd never left; are more like an invisible walking companion whose steps match mine—company I will keep as long as memory holds.

Why was I angry? To remember properly, I have to contextualize those unsent letters with other unsent letters:

From Durham NC to Lome, Togo, 1997

Dear Mom,

I am taking another class in the Africana studies department. It kind of can’t believe this is happening/I am choosing this. Those tomes you and Kodjo lugged from Philadelphia to each of our houses in Lome always struck me as such a waste of time; so dry. The sex life of savages? Folktales from Cameroun? And now… They’re actually assigning me some of the same books. How Europe Underdeveloped Africa. The Black Jacobins. And I’m into it. Will everything that bored me to tears when I was a kid come back and claim me? And would this be a happy or a sad thing?

I really, really love it here. But it is a strange place, haunted. Makes you want to write poems. Here is how I would describe Duke:

That place with its gothic architecture lit under floodlights at night like a stage; the whole of it a show. Magical-ghostly. At night black men came and planted. We’d wake in the morning to fully-grown beds of dusty miller, pansies, geraniums, azaeleas, rows and rows of sweet-smelling things I couldn’t name. At night black women cleaned the vomit from the bathrooms stalls and commons room, made us steaming trays of chicken and dumplings, macaroni and cheese; cabbage stewed down in butter to practically nothing; in the cranky mornings ladies in hairnets served up buttered grits, fat rashers of bacon and fluffy biscuits. One of them looks like Auntie Rogatthe.

I am hanging out mostly with these brilliant Asian and Latina girls. We are trying to figure out how American we are. We are trying to figure everything out. Poetry seems more and more interesting to me. Also, I met someone I really like. His name is x. I’ll tell you about it later

Love,

M

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Storm

whips crack over the
back of Massamet

lurid light
color of lime

May spits crazy
cat calls through
the wet lips of June

croaks
big threats

groans like distant trains
hauling mayhem up slopes

sky, a mad gymnast of electricity
tumbles and casts bolts
that land like T-Rex bones
upon a timpani

drums thump down under
circumambulating blasts of Jericho
let-loose spirit

uncorked jinn
flattens new corn low
upon a bed of fresh compost

god’s blow

blow god
blow!

god above god
below!

.
by Jim Culleny
6/8/12

by Hasan Altaf

If you search on Google or Wikipedia for “Pierre Bourdieu,” the results will paint you a picture of a man who was very much a theorist, an intellectual in the fullest sense of the word. Bourdieu contributed to the disciplines of philosophy, sociology, anthropology, history, literature, and politics; he was influenced by Bachelard, Pascal, and Durkheim, and himself became an influence on younger intellectuals such as ‪Loïc Wacquant‬. In an obituary in the Guardian, after Bourdieu's death in 2002, Douglas Johnson described him as being “as important to the second half of the 20th century as Sartre had been to the generation before”; you could easily imagine an ivory-tower life. What cursory internet searches and obituaries do not reveal, however, is Bourdieu's beginnings as a photographer, and the importance of his photography to the rest of his work.

In Picturing Algeria: Pierre Bourdieu (Columbia University Press), the sociologist Franz Schultheis and the curator Christine Frisinghelli offer the reader an unprecedented selection of Bourdieu's photographs from Algeria, where he traveled for the first time as part of his national service, at twenty-five. He was to return again a few years later, as a lecturer at the University of Algiers, and he joined a research effort run by the Algerian arm of the French statistical institute. He helped produce two important books – one on labor migrants, and another that depicted the impact of brutal French resettlement policies. The photographs in Picturing Algeria date mostly from the time of this research, between 1957 and 1960, but they aren't just the snapshots of a researcher with a camera and some free time. Bourdieu's experiences in Algeria were to have a profound impact on his later life and work; as Craig Calhoun notes in his foreword, in Algeria Bourdieu was learning his trade, and “photography was one crucial way in which [he] gathered data – and developed his sociological eye.”

There is a strange kind of distance and balance in Bourdieu's photographs. Calhoun writes that “they are neither the completely naive snapshots of a newcomer nor products of a fully formed sociologist” – that is, they are neither picturesque, touristy snapshots, nor rote illustrations of theories. Even without any background information, the pictures suggest study, learning, research. They are usually square (he used a medium-format camera, rather than the standard Leica, partly to be more unobtrusive) and generally harshly lit – the highlights (a turban, a veil, a white teacup in the sun) can be almost painful. The picture that most struck me was of an elderly woman sitting in the dirt outside her home. She's sitting in the shade, but has one arm, elbow on her knee, stretched out, and in the sun her forearm bleaches transparent, pure white, like a negative or an X-ray.

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by S. Abbas Raza and Morgan Meis

Abbas: Some months ago when Morgan told me he was going to come and visit me in Südtirol from Sri Lanka in the first week of June, I stupidly agreed to go on an extended trek through the alps with him for several days. The idea was that we would hike to the tops of various peaks in the Italian alps around here, stay in huts overnight, and then move on to a different peak, doing this several times. Luckily, I quickly realized that neither he nor I was in good enough physical form to last more than at most one day of climbing followed by a day of coming down, plus I also realized that what the locals call “walks” could pose a severe challenge to my fear of heights. After consultations with my wife and a few other local denizens of Brixen whom I now suspect of being talking mountain goats disguised as humans, it was decided that we would do a hike/climb from the Seiser Alm to the Tierser Alpl Hütte, the red-roofed hut shown in the center of the picture above, stay there overnight, and come back down the next day. Lest you think this looks easy, consider that we were planning on coming over the ridge that you see directly behind the hut from the other side. We would then take the easier route coming down towards the lower left in the picture. You should also know that in the four years since moving to the Tyrol I’ve done lots of little two-hour hikes in the mountains, but never anything like this. I was scared. And as you’ll soon see, for good reason. [Click photos to enlarge a little bit.]

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by Sarah Firisen

I expected China to be different; exotic, challenging, overwhelming in its otherness. But, in many ways, it was depressingly familiar; the mall next to my apartment building had a Gap, an H&M, a Subway and a Baskin Robbins. The New York Pizza restaurant was always at least as busy as the excellent Dim Sum restaurant a few doors down from it. Beijing and Shanghai each have a 5th Avenue equivalent sporting a Louis Vuitton, an enormous Cartier, an equally huge Tiffanys, gigantic Apple stores and all the brands that you'd expect to accompany these. I saw a few Aston Martin and Porsche dealerships and it seemed like every other person was driving an Audi.

My tour guide at the Great Wall of China, Leo, looked at my iPhone and asked, “4S?” I replied yes and he bemoaned the fact that his was only an iPhone 4. By the way, you can get great 3G phone reception at the Great Wall. The Pudong area in Shanghai, which was all farmland 20 years ago, is now adding fantastical skyscrapers so quickly that, when I left for a week to go to Beijing, I thought buildings would pop up while I was away.

There is restricted access to the Internet in China, but it wasn't as bad as I thought it would be and clearly the barriers are pretty easy to work around. Leo asked if I'd like to be his Facebook friend and told me he'd friend me when he got home and could get on the VPN that went around the country's firewall.

But in ways that I wasn't expecting, China was as foreign and incomprehensible as anywhere I've ever been in my life. In the roughly 5 weeks (on and off) that I was there, I had more truly inexplicable encounters and conversations than in the rest of my life put together. My colleague Diana and I coined a phrase, WTF in China (WTFIC). We'd say this to each other every time there was really nothing else to say because words failed us.

One day in Beijing, we were sitting in a taxi in heavy traffic. We noticed a few vendors going between the cars selling mobile phone car chargers. This seemed like a clever idea. Then Diana noticed that each vendor had chargers in one hand and a live turtle in the other. What was the deal with the turtles? Were they selling them? Were they a marketing gimmick? We emailed Leo, who had offered to help us post-tour with any questions. Before I got his reply back, I said to Diana, “you know, even once he answers us, we're not going to be any more illuminated. I just know it's going to be a WTF in China issue.” And indeed, this was Leo's answer, “For turtles, they are the symbol of longevity and fortune, so people may buy when they get bored in traffic!” Clearly, this answer made perfect logical sense to Leo. And to all the people sitting in rush hour traffic jams making a spur of the moment purchase of an animal that would probably outlive them.

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by Evan Selinger, Thomas Seager, and Jathan Sadowski

A highly publicized Journal of Personality and Social Psychology study depicts Millennials as more egoistic than Baby Boomers and Generation Xers. The research is flawed. The psychologists fail to see that kids today face new problems that previously weren’t imaginable and are responding to them in ways that older generations misunderstand.

The psychological study seems persuasive largely because the conclusions are supported by massive data. Investigators examined two nationally representative databases (Monitoring the Future and American Freshman surveys) containing information provided by 9.2 million high school and college students between 1966 and 2009. Such far-reaching longitudinal analysis seems to offer a perfect snapshot of generational attitudes on core civic issues.

Comparison makes Millennials look bad. According to the study, they aren’t just primed to consume more electricity and pass on community leadership. Overall, they’re ethically deficient: concerned less with the environment and keeping up with political affairs, while driven more by extrinsic values (money, fame, image) than intrinsic ones (self-acceptance, community, and group affiliation). The media couldn’t wait to spin these characterizations into headlines, running pieces like “Millenial Generation’s Non-Negotiables: Money, Fame, and Image” and “Young People Not So ‘Green’ After All”.

Jean Twenge, the study’s lead author, seems entitled to sit back with a told you so look on her face. For some time, she’s contested portrayals of Millennials as “Generation We.” The new study updates her anti-entitlement manifesto, Generation Me: Why Today's Young Americans are More Confident, Assertive, Entitled–And More Miserable than Ever Before, and she presents more damning information in a recent Chronicle of Higher Education article accusing Millennials of declining empathy.

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by Vivek Menezes

Nigeen Lake 27/05/2012

I am writing this lakeside in Srinagar, at the end of a month-long stay in this amazing, ancient city, along with my wife and three young sons (12, 8, 4). This is high season in Kashmir – the authorities expect as many as two million tourists by the time winter sets in. But with the exception of Dal Lake – certainly one of the great marvels of the subcontinent – we’ve found ourselves just about the only “outsiders” almost everywhere we’ve gone. It has been quite a strange phenomenon, I think largely explained by the reluctance of most travel agents and tour operators to venture off a narrow beaten track that takes in Dal, the (vastly over-rated) Mughal Gardens, and day trips to trample snow in Gulmarg, etc. There needs to be more and better information about Srinagar made available for travellers, and over some time I hope to contribute some.

But right now, because connectivity is deeply intermittent here, I am going to quickly post a few images, and scribble comments postcard-style

Our first few days in Kashmir couldn’t have been more eye-opening. This is because we became immediately immersed in the fourth annual festival hosted by the Dara-e-Shikoh Centre. The initiative of Jyotsna Singh, grand-daughter of the last monarch of Jammu and Kashmir, the event was mostly held outdoors, and had a terrifically positive energy. There were art, writing and puppetry workshops, training sessions for teachers and counsellors, and terrific interactions between the overwhelmingly young audience and visiting resource people, most notably Gopal Gandhi – grandson of the Mahatma, senior bureaucrat and diplomat, and author of several books, including a play about Dara, the Sufi Prince. It was a remarkably inclusive event, with every possible viewpoint freely exchanged with an unusual spirit of acceptance. Here at the Dara Shikoh Centre, I realized that this is actually a bedrock Kashmiri virtue. This was particularly underlined during a spellbinding performance by one of the last surviving Bhand Pather (folk entertainers) groups of Kashmir, directed by M. K. Raina. It turned out that most of the almost entirely Kashmiri audience had never seen such a performance – big-shots, students, security guards, drivers, all screamed with delight together all through the show. No translations needed for my kids either, they laughed along with everyone else.

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by Liam Heneghan

Quum fructus maturus semina dispergat. Linnæus, Philosophia Botanica, 1751

1. In The Beginning Was the Verb

In the beginning was the Verb, and the Verb was with God, and the Verb set all things in motion. More than just any Word (Latin verbum, word) the God who is, was, and shall be a Verb commuted motion of an Absolute form to Relative Motion. In the universe created of the Verb everything moves; absolutes have no meaning.

And some things rose and other things fell. Those which rose remained in constant motion until impeded and of those which fell some acquired spontaneous motion. These self-moved movers, called motile, include some cells, spores, the quadrupeds, and the bipeds. The Philosopher studied the motile keenly, since the prime mover and all that had risen remained less accessible to knowledge. Since the self-moved require the unmoving for motion they must themselves be, he concluded, comprised of a series of both fixed and moving parts at the seat of which is an unmoved mover – the animal soul. In this way the motile mimic the first mover.

Living things move and they share this characteristic with every other thing; stasis, that is, there can only ever be relative stasis. Movement differs from motility in as much as the latter, in its most fully expressed form, is movement where a purpose that goads, a desire that compels, and a body that advances, converge.

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