Urban Studies

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From “After Catastrophe,” a Scott Carlson article in the Chronicle of Higher Education about the field of Resiliency, which holds that we shouldn’t try to eliminate risk at all costs but instead use resources to manage it better:

“Consider what has hit us hardest in recent years, how some of these disruptions came from or led to other woes: September 11, 2001; the 2003 Northeast blackout; the oil shock of 2008; the mortgage crisis and the Great Recession; Deepwater Horizon; the intense droughts; Hurricanes Katrina, Irene, and Sandy.

There are surely more disruptions to come. Stephen E. Flynn, a security expert and former military officer who is co-director of the George J. Kostas Research Institute for Homeland Security at Northeastern University, ticks off the most likely threats: a breakdown in the power grid; interruption of global supply chains, including those that provide our food; an accident at one of the many chemical factories in urban areas; or damage to the dams, locks, and waterways that shuttle agricultural products and other goods out to sea. The No. 1 threat, he says, is a terrorist attack that prompts lawmakers and a frightened public to shred the Bill of Rights or overreact in another way.

The tendency in government has been to focus intensely on these threats—or other problems, considering the wars on cancer, poverty, drugs, crime, and so on—and to try to eliminate them.

‘If you look at the post-World War II area,’ Flynn says, ‘there is almost an overarching focus on reducing risk and bringing risk down to zero,’ the idea that this could be done ‘if you brought enough science and enough resources and you applied enough muscle.’ Since 9/11, that policy has meant spending vast sums to go after terrorists out there, but perhaps we aren’t safer.

‘Why do we have all this money to go after man-made terrorist attacks, and then we let our bridges fall down?’ Flynn wonders.

He advocates a different approach. We should make American society more robust so that it can absorb shocks and carry on.”

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With Facebook and so-called reality TV and comic-book blockbusters, we’ve extended adolescence to the boneyard, but how can we keep the look of youth to match our collective mindset? A passage from William Leith’s Financial Times report from the UK’s first anti-aging exposition:

Back in the noisy marketplace, Paul Mracek, a stress coach, is giving a talk about the dangers of stress. He shows a picture of a youthful-looking Barack Obama, and another picture of the US president, looking much older and greyer, four years later. Mracek is a superb talker. He’s talking about how the modern world fills us with stress. He displays a slide saying: ‘Senseless Thoughts Repeated Endlessly Surrounding Self.’ STRESS. He raises his voice to compete with the rising babble – a voice on the tannoy, music, the rattle of the flab-reducing machines.

‘We’ve seen some things that are mind-boggling,’ says Louise, 45, who is here with her mum Sue, 63. She mentions the gold eye bag pouches. ‘It’s supposed to plump up your skin by infusing collagen. And check out that machine that shakes you and burns calories. Flabbo-loss, or something, it’s called.’

I talk to Ian, 49, whose partner Melanie, 54, is lying on another hospital bed while a woman pumps her lips with Restylane, a dermal filler designed to make older skin look plump, and lips more pouty. Pump, pump, pump. It looks severe and painful. There’s an air of tension. A crowd is gathering.

Ian slots his credit card into a machine. Money, to the tune of £198, is being pumped out of Ian’s account as the Restylane is pumped into Melanie. ‘I don’t like to watch,’ he says.

We talk about modern ageing. We agree it’s not what it was. ‘I’m 49, and I live like I did as a teenager, frankly,’ he says.

Melanie gets off the bed. She looks a bit shaky. I ask her how old she feels.

‘I would say early forties,’ she says.”

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Centralized mass media, controlled by few hands, had its sense of order usurped by the anarchy and interaction of the Internet, and now that demon energy, with all its good and bad, is nearly ready to be brought to the literal world from the virtual one–a rough beast slouching towards Bethlehem to be born. Will what is acceptable on a flat screen be so in 3D? Will all the many great things be undone by a few terrible ones? What is our direction and can we direct it?

A little bit about the idealistic and naive origins of the movement from Theodore Roszak’s 1985 essay, “From Satori to Silicon Valley“:

“Throughout the later seventies, many of the inventors and entrepreneurs-to-be of the rising personal computer industry were meeting along the San Francisco peninsula in funky town meetings where high-level technical problems and solutions could be swapped like backwoods lore over the cracker barrel of the general store. They adopted friendly, folksy names for their early efforts like the Itty Bitty Machine Company (an alternative IBM), or Kentucky Fried Computers, or the Homebrew Computer Club. Stephen Wozniak was one of the regulars at Homebrew, and when he looked around for a name to give his brainchild, he came up with a quaintly soft, organic identity that significantly changed the hard-edged image of high tech: the Apple. One story has it that the name was chosen by Steven Jobs in honor of the fruitarian diet he had brought back from his journey to the mystic East. The name also carried with it an echo of the Beatles spirit. And, in an effort to keep that spirit alive, Apple made the last heroic attempt to stage a big, outdoor rock gathering: the US Festivals of 1982 and 1983, on which Wozniak spent $20 million of his own money.

For the surviving remnants of the counter culture in the late seventies, it was digital data, rather than domes, arcologies, or space colonies, that would bring us to the postindustrial promised land. The personal computer would give the millions access to the databases of the world, which — so the argument went — was what they needed in order to become a self-reliant citizenry. The home computer terminal became the centerpiece of a sort of electronic populism. Computerized networks and bulletin boards would keep the tribes in touch, exchanging the vital data that the power elite was denying them. Clever hackers would penetrate the classified databanks that guarded corporate secrets and the mysteries of state. Who would have predicted it? By way of IBM’s video terminals, AT&T’s phone lines, Pentagon space shots, and Westinghouse communications satellites, a worldwide, underground community of computer-literate rebels would arise, armed with information and ready to overthrow the technocratic centers of authority. They might even outlast the total collapse of the high industrial system that had invented their technology. Surely one of the zaniest expressions of the guerrilla hacker worldview was that of Lee Felsenstein, a founder of the Homebrew Computer Club and of Community Memory, later the designer of the Osborne portable computer. Felsenstein’s technological style — emphasizing simplicity and resourceful recycling — arose from an apocalyptic vision of the industrial future that might have come straight out of A Canticle for Liebowitz. He worked from the view ‘that the industrial infrastructure might be snatched away at any time, and the people should be able to scrounge parts to keep their machines going in the rubble of the devastated society; ideally, the machine’s design would be clear enough to allow users to figure out where to put those parts.’ As Felsenstein once put it, ‘I’ve got to design so you can put it together out of garbage cans.’

It is important to appreciate the political idealism that underlay the home computer in its early days, and to recognize its link with tendencies that were part of the counter culture from the beginning. It is quite as important to recognize that the reversionary-technophiliac synthesis it symbolizes is as naive as it is idealistic. So much so that one feels the need of probing deeper to discover the secret of its strange cogency. For how could anyone believe something so unlikely?”

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"Matchmaker."

“I’m a matchmaker.”

*** Matchmaker Looking To Barter Services! *** (Upper West Side)

Hi, I’m a Matchmaker who would like to begin my journey in Real Estate Investing and I’m looking to build a team which consists of individuals who are successful in their area of expertise to assist me.

So if you’re a credible, Real Estate Attorney, Mortgage Broker, Insurance agent, Tax Accountant, or Bookkeeper and you’re willing to share your education and experience to help guide a young, soon-to-be Real Estate investor, then please get back to me!

In exchange I can help match you up with the type of men or women you want.

From the October 7, 1907 New York Times:

Trenton–With the completion of the death house at the State prison here, and the going effect of the State law abolishing hanging and substituting electrocution, will pass the Jersey hangman, who is James Van Hise of Newark. Van Hise, as State hangman, always offers his services whenever a man is to be hanged, and does his work in a matter-of-fact way.

There are only two men in Jersey to be hanged, if they do not succeed in getting pardons. John B. Schuyler, convicted of killing Manning Reilly at Califon, Hunterdon County, and Fredrick Lang, who killed his niece. Lang lives in Middlesex County, and that county will be the last to employ Van Hise, the aged hangman.

When the bill changing the method of execution to that by electricity was passing, Van Hise appeared in the State House and lobbied hard against the bill, urging that death by the rope, and the way he put the noose about the victim’s neck so that it would surely break the neck, was the most humane method of execution.

Van Hise is 71 years old, and his trade almost all his life has been that of a hangman. The State allows a Sheriff $500 for performing an execution. Few Sheriffs have done the work themselves, but have hired Van Hise, giving him the whole $500 or half of it. When there were two or three men on hand to be executed at the same time, Van Hise gave bargain rates.”

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Bill Gates has, unsurprisingly, taken a data-driven approach to disease eradication during his second and staggering act as a philanthropist of the highest rank. Aiming to eliminate polio in the near term from the entire world as it has been in India, he told Ezra Klein of the Washington Post how the intransigence of illness is often not virus nor bacteria but misinformation:

Ezra Klein:

So what did we learn that made eradication possible in India?

Bill Gates:

The two things that were done super well were social mobilization and mapping where the houses were. When somebody would refuse to take the vaccine, they would mark it down and they would have either a political leader or religious leader come in and convince them. Dealing with refusals is a huge part of this. If your team goes in, maybe they don’t speak the dialect, they’re not the same caste, the family has heard a rumor that the vaccine is bad, there’s many reasons you get refusals, and so you need follow-up for refusals. Usually you’ll get 10 to 20 percent refusals. But if there’s been a rumor, you get much higher refusals.

Ezra Klein:

A rumor that, say, the vaccine is bad, or it makes you sick?

Bill Gates:

Yeah or that the U.S. government uses vaccination campaigns to sterilize Muslim women. Vaccination always has problems with rumors. The U.S. doesn’t achieve nearly as high a vaccination rate as many countries. Vietnam is 99 percent vaccination, the U.S. is about 95 percent. Because people just hear ‘Oh, what about autism or something.’ But it’s particularly bad in poor countries.” (Thanks Browser.)

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Maybe it’s the fairy tales we’re read as children or the guilt sometimes used to shape us into adults, but our economic policy in the aftermath of collapse is often guided by a false sense of morality. It’s dangerous and can make a bad situation worse, can land us in Hoovervilles. From Paul Krugman’s New York Review of Books piece about a slate of just-published volumes about financial austerity, a passage about the psychology that makes us feel good but is bad for us:

“Everyone loves a morality play. ‘For the wages of sin is death’ is a much more satisfying message than ‘Shit happens.’ We all want events to have meaning.

When applied to macroeconomics, this urge to find moral meaning creates in all of us a predisposition toward believing stories that attribute the pain of a slump to the excesses of the boom that precedes it—and, perhaps, also makes it natural to see the pain as necessary, part of an inevitable cleansing process. When Andrew Mellon told Herbert Hoover to let the Depression run its course, so as to ‘purge the rottenness’ from the system, he was offering advice that, however bad it was as economics, resonated psychologically with many people (and still does).

By contrast, Keynesian economics rests fundamentally on the proposition that macroeconomics isn’t a morality play—that depressions are essentially a technical malfunction. As the Great Depression deepened, Keynes famously declared that ‘we have magneto trouble’—i.e., the economy’s troubles were like those of a car with a small but critical problem in its electrical system, and the job of the economist is to figure out how to repair that technical problem. Keynes’s masterwork, The General Theory of Employment, Interest and Money, is noteworthy—and revolutionary—for saying almost nothing about what happens in economic booms. Pre-Keynesian business cycle theorists loved to dwell on the lurid excesses that take place in good times, while having relatively little to say about exactly why these give rise to bad times or what you should do when they do. Keynes reversed this priority; almost all his focus was on how economies stay depressed, and what can be done to make them less depressed.

I’d argue that Keynes was overwhelmingly right in his approach, but there’s no question that it’s an approach many people find deeply unsatisfying as an emotional matter. And so we shouldn’t find it surprising that many popular interpretations of our current troubles return, whether the authors know it or not, to the instinctive, pre-Keynesian style of dwelling on the excesses of the boom rather than on the failures of the slump.”

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I’ve never understood the desperation not nostalgia. I mean, I get it intellectually. We’re all going to die someday so let’s build a monument of one sort or another to things we’ve done and emphasize their importance–or overemphasize it–so that our egos can be enlarged enough to cover up the truth. It makes us feel like we belong and our belonging cannot be diminished. How sad.

Almost fifteen years after the Beatles rocked the Ed Sullivan Show, Merv Griffin took over the same theater in 1978 for a week of shows from New York and presented the original cast of the musical Beatlemania, which was promoted as “not the Beatles but an incredible simulation.” Because actual memories of and recordings by the Beatles weren’t enough–we had to experience it again through some false reinvention. But that phony Beatlemania never really bites the dust. The holograms keep coming.

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I think I’m out of step with the world. The things that many people value, that they pin their hopes on, just don’t interest me. (And vice versa.) I’m sure this was probably always true, but now there are physical manifestations to constantly alert me of this situation, like people tearing through their Facebook accounts on smartphones in every coffee shop and park. But I don’t think this narcissism and self-interest and illusion should pose problems for fiction writers, except if they’re trying to observe a world that doesn’t exist anymore in a way that likewise doesn’t exist anymore. But not everyone agrees. From Damien Walter at the Guardian:

“Walk in to any public space today, from a waiting room to a coffee shop, and note the disturbing absence of voices. We are there, and we are elsewhere. Our discussions are mediated via social networks, and conducted through touchscreen interfaces. Can we call them friends, this network of professional and social contacts we interact with through computers?

Journalist and chronicler of hacker culture Quinn Norton describes an aesthetic crisis in writing ‘(H)ow do we write emotionally of scenes involving computers? How do we make concrete, or at least reconstructable in the minds of our readers, the terrible, true passions that cross telephony lines?’ In a digital world do falling in love, going to war and filling out tax forms all look the same? Do they all look like typing?”

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From a new post at Matt Novak’s resolutely great Paleofuture blog, a 1997 demo video from the National Automated Highway System Consortium which touts automatic roads and driverless cars, in a decade that didn’t even have GPS.

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“Why am I going through so much difficulty in life?”

free lunch

Would you like free lunch?

I would like to treat you. We can meet at a eatery in Manhattan.

I would like to talk to you about questions every person asks in life.

Questions such as:

  • Why am I going through so much difficulty in life? 
  • Why do I have so many problems and troubles? 
  • Why am I feeling this emptyness inside? 
  • Why am I feeling so lonely and depressed? 
  • Is there true love out there?

If you are asking these questions, I would like to help you.

Please email me and let’s talk over lunch.

Why didn’t Microsoft, the most powerful technology company in the world in 1995, own the Internet? Why was Barnes & Noble toppled by Amazon when B&N initially had so many more advantages? Because power and advantages and size are also barriers to adaptation. The dinosaur is large but unwieldy. There is a natural inclination to protect what has succeeded in the past even if it dooms the future. But these are mere corporations and it matters only to stockholders which one wins. But what about more important losses? Have we failed to counteract climate change for so long for these same reasons? Are we now the dinosaurs? From Martin Wolf at the Financial Times:

In brief, humanity is conducting a huge, uncontrolled and almost certainly irreversible climate experiment with the only home it is likely to have. Moreover, if one judges by the basic science and the opinions of the vast majority of qualified scientists, risk of calamitous change is large.

What makes the inaction more remarkable is that we have been hearing so much hysteria about the dire consequences of piling up a big burden of public debt on our children and grandchildren. But all that is being bequeathed is financial claims of some people on other people. If the worst comes to the worst, a default will occur. Some people will be unhappy. But life will go on. Bequeathing a planet in climatic chaos is a rather bigger concern. There is nowhere else for people to go and no way to reset the planet’s climate system. If we are to take a prudential view of public finances, we should surely take a prudential view of something irreversible and much costlier.

So why are we behaving like this?

The first and deepest reason is that, as the civilization of ancient Rome was built on slaves, ours is built on fossil fuels. What happened in the beginning of the 19th century was not an ‘industrial revolution’ but an ‘energy revolution.’ Putting carbon into the atmosphere is what we do.” (Thanks Browser.)

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From the January 21, 1893 New York Times:

Newark–Some shocking testimony was given here in the habeas corpus proceedings instituted by Mrs. Le Comte to recover possession of her child from her husband.

Mr. Le Comte said that the mother, while the child was teething, gave it a heavy dose of laudanum, and that once he found the child in a stupor at the table when he returned home for the evening, and learned from the servants that the little one had become intoxicated with beer. When he charged his wife with having administered it, she denied it, and a quarrel and a separation followed.

Alice Fisher, who had been a child’s nurse in the family, testified that she had seen Mrs. Le Comte give the child beer–a small glassful–and that when Mrs. Reeves, Mrs. Le Comte’s boon companion, asked Mrs. Le Comte to give the little one more beer to see how drunk she could make it, the request was complied with. The girl said that the child became intoxicated and trembled on the floor and rolled around in silly humor.

Mrs. Celia Smith testified that Mrs. Le Comte had once said to her that she was tempted to give the child enough drugs to stint the growth and make a museum freak of it.

After this testimony had been taken Mr. Le Comte consented to allow his wife to tale the child, in the hope of reconciling her.”

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H.G. Wells thought that Utopia was a place that would separate pristine living spaces from the despoiled, industrialized areas that would be exploited to support them. Google CEO Larry Page seems to have similar ideas. From Nathan Ingraham at the Verge:

“Specifically, [Page] said that ‘not all change is good’ and said that we need to build ‘mechanisms to allow experimentation.’

That’s when his response got really interesting. ‘There are many exciting things you could do that are illegal or not allowed by regulation,’ Page said. ‘And that’s good, we don’t want to change the world. But maybe we can set aside a part of the world.’ He likened this potential free-experimentation zone to Burning Man and said that we need ‘some safe places where we can try things and not have to deploy to the entire world.'”

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The opening of a very good Mother Jones article by Kevin Drum about the double-edged sword that is the rise of the machines:

“THIS IS A STORY ABOUT THE FUTURE. Not the unhappy future, the one where climate change turns the planet into a cinder or we all die in a global nuclear war. This is the happy version. It’s the one where computers keep getting smarter and smarter, and clever engineers keep building better and better robots. By 2040, computers the size of a softball are as smart as human beings. Smarter, in fact. Plus they’re computers: They never get tired, they’re never ill-tempered, they never make mistakes, and they have instant access to all of human knowledge.

The result is paradise. Global warming is a problem of the past because computers have figured out how to generate limitless amounts of green energy and intelligent robots have tirelessly built the infrastructure to deliver it to our homes. No one needs to work anymore. Robots can do everything humans can do, and they do it uncomplainingly, 24 hours a day. Some things remain scarce—beachfront property in Malibu, original Rembrandts—but thanks to super-efficient use of natural resources and massive recycling, scarcity of ordinary consumer goods is a thing of the past. Our days are spent however we please, perhaps in study, perhaps playing video games. It’s up to us.

Maybe you think I’m pulling your leg here. Or being archly ironic. After all, this does have a bit of a rose-colored tint to it, doesn’t it? Like something from The Jetsons or the cover of Wired. That would hardly be a surprising reaction. Computer scientists have been predicting the imminent rise of machine intelligence since at least 1956, when the Dartmouth Summer Research Project on Artificial Intelligence gave the field its name, and there are only so many times you can cry wolf. Today, a full seven decades after the birth of the computer, all we have are iPhones, Microsoft Word, and in-dash navigation. You could be excused for thinking that computers that truly match the human brain are a ridiculous pipe dream.

But they’re not.” (Thanks Marginal Revolution.)

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From The Philosopher’s Beard, the opening of a post that offers non-bigoted justifications for a ban on burqas in open societies, though I don’t think the arguments would be deemed acceptable if applied to other orthodox belief systems:

“Bans on wearing the burqa and other face-covering religious garb (such as are under consideration or recently passed in several European countries) fall under a class of restrictions by government on the free choice of individuals over private matters. They thus have the appearance of being illiberal, of disrespecting people’s natural rights to manage their own affairs in general, and to follow their own plan of life in particular. In fact, it is possible to justify such a ban in liberal terms. But not just any kind of ban will do.

Political debate about the burqa in the west is dominated by an unfortunate bigotry, a species of moral foolishness antithetical to liberalism. I have heard and read serious arguments for banning the burqa because it causes vitamin D deficiency (lack of sunshine), because people will try to rob banks dressed in burqas, because this is alien to our face-to-face culture, and so on. Such arguments are, respectively, trivial, stupid, and xenophobic (if not racist).

Yet it seems to me that there are in fact plausible liberal arguments for banning the burqa (and various other things, such as addictive drugs), which focus on the harms that the burqa may do to the personal autonomy of particularly vulnerable women and girls.”

“In a few seconds the subject was in a deep hypnotic sleep.”

A macabre and unpopular experiment in Upstate New York was the subject of an article in the May 24, 1897 New York Times. The story:

Binghamton, N.Y.–A young girl, Annabelle Moray, was hypnotized last evening, placed in a coffin, and buried five feet under ground, to remain for forty-eight hours without food or drink. This is the first test of the kind ever attempted with a woman, and exhibition attracted a great crowd to Lestershire, a nearby suburb, where the burial took place. The village authorities threatened the hypnotist, Prof. Ceborne, with arrest, but allowed him to carry out the programme after he explained that no possible harm could result to the woman.

Late in the afternoon a dray with a broadcloth-covered coffin paraded through the principal streets of this city, bearing banners advertising the intended burial. The dray was closely followed by an open carriage containing Prof. Ceborne and his subject. Arriving at Lestershire, the procession was met by a large crowd of villagers, who loudly threatened the hypnotist, calling him a coward and a fakir. Trouble seemed imminent, and Miss Moray was hurried to her rudely improvised dressing room in a neighboring barn, to prepare for the burial.

Again the professor made a speech assuring those present that the subject was perfectly willing to be buried, and that no possible physical harm could come to her. When all was ready the professor asked for silence and said he would place the subject in a hypnotic state by a novel method. Retreating about twenty feet, the professor, first looking at the subject, whistled a weird Hindu chant, and in a few seconds the subject was in a deep hypnotic sleep.  Upon examination by Dr. C.P. Roberts it was found that the girl’s muscles were seemingly paralyzed. The pulse, respiration,  and temperature were normal. She did not respond to a touch or to any of the various tests made.

She was placed in the coffin and lowered into the grave. The ventilating shafts were carefully adjusted, and the Professor, with a parting word or warning that she must sleep without food or drink for for forty-eight hours, left her to her fate.”

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This telling segment July 31, 1971 Huntley-Brinkley Report (which was Chet Huntley’s final broadcast) is a pretty tremendous capsule of ’60s youth culture run aground, as there are accounts of rock festivals cancelled, the Manson Family murder trial in progress and Berkeley police attempting to shutter communes. Young reporter Tom Brokaw handles the Berkeley story.

The opening of the December 19, 1969 Life report about the Manson murders: “Long-haired, bearded little Charlie Manson so disturbed the American millions last week–when he was charged with sending four docile girls and a hairy male acolyte off to slaughter strangers in two Los Angeles houses last August–that the victims of his blithe and gory crimes seemed suddenly to have played only secondary roles in the final brutal moments of their own lives. The Los Angeles killings struck innumerable Americans as an inexplicable controversion of everything they wanted to believe about the society and their children–and made Charlie Manson seem to be the very encapsulation of truth about revolt and violence by the young.”

"Will allow you to cut it or be present for cutting."

“Will allow you to cut it or be present for cutting.”

Selling my hair – $250 (NYC)

Looking for buyer for my hair.

About me: Approx. 18-20in, straight, untreated, light brown hair. 32yo healthy, athletic male, good diet, good natural oils.

Will allow you to cut it or be present for cutting.

From “Slaves to the Algorithm,” Steven Poole’s new Aeon essay about handing over function, and by extension, moral judgement, to math:

“At first thought, it seems like a pure futuristic boon — the idea of a car that drives itself, currently under development by Google. Already legal in Nevada, Florida and California, computerized cars will be able to drive faster and closer together, reducing congestion while also being safer. They’ll drop you at your office then go and park themselves. What’s not to like? Well, for a start, as the mordant critic of computer-aided ‘solutionism’ Evgeny Morozov points out, the consequences for urban planning might be undesirable to some. ‘Would self-driving cars result in inferior public transportation as more people took up driving?’ he wonders in his new book, To Save Everything, Click Here (2013).

More recently, Gary Marcus, professor of psychology at New York University, offered a vivid thought experiment in The New Yorker. Suppose you are in a self-driving car going across a narrow bridge, and a school bus full of children hurtles out of control towards you. There is no room for the vehicles to pass each other. Should the self-driving car take the decision to drive off the bridge and kill you in order to save the children?

What Marcus’s example demonstrates is the fact that driving a car is not simply a technical operation, of the sort that machines can do more efficiently. It is also a moral operation. (His example is effectively a kind of ‘trolley problem’, of the sort that has lately been fashionable in moral philosophy.) If we let cars do the driving, we are outsourcing not only our motor control but also our moral judgment.”

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From Colin Druce-McFadden’s Dvice piece about houseplants perhaps being the future of solar cells:

“Photosynthesis is a pretty basic process that scientists have understood for quite a while. But a recent breakthrough in the collection of solar energy just might have a few members of the scientific community dusting off their biology textbooks. A team of researchers at the University of Georgia have reportedly figured out how to harness photosynthesis in the creation of electricity.

It’s actually something that it turns out is pretty intuitive, because of the way plants use solar energy to feed themselves is by splitting up water molecules and using the electrons in the creation of sugars. But the research team at the University of Georgia decided that a better use of those electrons, freed by plants from water molecules, were better off powering our devices for us.”

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This classic photograph profiles late-life Mary Baker Eddy, who was the founder of the hokum known as Christian Science, a scripture-based faith healing that believed medicine and hygiene were unnecessary. She was born in 1812 in New Hampshire, began “hearing voices” in her girlhood, and was soon known for her ability to “cure” animals and people alike. Her talent and charisma and persistence allowed her to remarkably create an international cult in an age long before mass media. Even her detractors were awed by her unlikely empire. In an otherwise lacerating 1903 critique of Mrs. Eddy, Mark Twain wrote: “She is interesting enough without an amicable agreement. In several ways she is the most interesting woman that ever lived, and the most extraordinary. The same may be said of her career, and the same may be said of its chief result. She started from nothing. Her enemies charge that she surreptitiously took from Quimby a peculiar system of healing which was mind-cure with a Biblical basis. She and her friends deny that she took anything from him. This is a matter which we can discuss by-and-by. Whether she took it or invented it, it was—materially—a sawdust mine when she got it, and she has turned it into a Klondike.”

Eddy became a shadowy figure in her later years–was she a morphine addict as rumors suggested? was she mentally unfit to care for herself?–though it didn’t diminish her hold on the public’s attention. She died on December 3, 1910. A passage about the origins of her calling from an article about her two days later in the New York Times:

“Some of her friendly biographers quote Mrs. Eddy as having said in describing the discovery of her so-called psychological sense:

When I was very little I used to hear voices. They called me. They spoke my name. ‘Mary! Mary!’ I used to go to my mother and say, ‘Mother did you call me? What do you want?’ and she would say ‘No, my child, I didn’t call you.’ Then I would go away and play but the voices would call me again distinctly.

There was a day when my cousin, whom I dearly loved. was playing with me, and she too heard the voices. She said: ‘You’re mother’s calling you, Mary,’ and when I didn’t go I could hear them again. But I knew that it wasn’t mother. My cousin didn’t know what to make of my behavior, because I was always an obedient child. ‘Why, Mary,’ she repeated, ‘what do you mean by not going?’

When she heard the voices again she went to my mother, and my cousin said:

‘Didn’t you call Mary?’ My mother asked if I heard voices and I said I did. Then she asked my cousin if she heard them, and when she said ‘Yes,’ my mother cried.

She talked with me that night and told me, when I heard them again–no matter where I was-to say: ‘What wouldst Thou, Lord? Here I am.’ That is what Samuel said, you know, when the Lord called him. She told me not to be afraid, but to surely answer.

The next day I heard voices again, but was too frightened to speak. I felt badly. Mother noticed it and asked me if I had heard the call again. When I said that I was too frightened to say what she had told me she talked with me and told me that the next time I must surely answer and not fear.

When the voice came again I was in bed. I answered as quickly as I could, as she had told me to do, and when I had spoken a curious lightness came over me. I remember it so well! It seemed to me I was being lifted off my little bed, and I put out my hands and caught the sides. From that time I never heard the voices. They ceased.”

 

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Those drones we send out to “cleanly” do our dirty work will no doubt eventually become tools of terror. Eric Schmidt tells the Guardian that we should ban privately owned drones, but it would seem to be impossible in our maker culture to put that cat back in the basket. An excerpt from the article:

“The use of cheap, miniature ‘everyman’ drones needs to be banned by international treaties before such devices fall into the hands of private users including terrorists, the head of Google has said.

In an extended interview with the Guardian, Eric Schmidt, executive chairman of Google and an adviser to Barack Obama’s Presidential campaign, warned of the potential of new technology to ‘democratize the ability to fight war,’ and said drones could soon be used to harass and spy on neighbors.

‘You’re having a dispute with your neighbor,’ he hypothesized. ‘How would you feel if your neighbor went over and bought a commercial observation drone that they can launch from their back yard. It just flies over your house all day. How would you feel about it?’

Schmidt set out the trajectory of robotic warfare and considered whether it would be confined solely to national governments. ‘It’s probable that robotics becomes a significant component of nation state warfare,’ he said.

‘I’m not going to pass judgment on whether armies should exist, but I would prefer to not spread and democratize the ability to fight war to every single human being.'”

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From “China: Year Zero,” Christian Caryl’s Foreign Policy piece about the modest beginnings of an economic miracle, an excerpt about Americans attending 1979’s curious Canton Trade Fair:

On the appointed day, they set off from Guangzhou in a van that jolted down hideous dirt roads for hours. At one point it broke down, and everyone had to get out and walk to a spot where the Chinese hosts were able to arrange for another ride. The walk was not a total loss; the little group passed by a rural private market where local farmers were hawking all manner of produce, a vignette none of the Americans in the group could ever remember having seen before.

Finally, after a full day’s journey in the intense heat, they arrived at their destination. It turned out to be just across the border from Hong Kong — not far from the Lo Wu crossing where all foreigners made their entry into mainland China. (In these days you couldn’t fly directly to Beijing from the outside world.) The bewildered Americans followed their hosts to the top of a dike, where the Chinese guides gestured at the vista spread before them. It was not clear what they were meant to look at. All that the Americans could see was the usual South China landscape: There were rice paddies, worked by peasants and their water buffalos in the time-honored manner, and duck ponds. There were a few trees, and here and there a modest peasant dwelling. What the Chinese were describing seemed to bear no relationship to the observable reality. This, they told the Americans, was the location of something called the Baoan Foreign Trade Base. The party had designated it as a special location for foreign investment. According to the plans under consideration, it would soon be the site of chemical factories and textile mills and manufacturing plants. And, oh yes, there would also be plenty of hotels for the foreign businessmen. It was going to be a wonderful chance to make money.

The Americans thought the Chinese were crazy. ‘It stretched everybody’s imagination,’ [Tom] Gorman said. ‘I don’t think there was one of us who listened to the briefing and thought, ‘Yeah, that sounds feasible.’ It was, emphatically, ‘Come on, what are you smoking?’

The next day, after an uncomfortable night spent in the only existing local hotel (which had no electricity or running water), the Americans attended a briefing where the Chinese unrolled blueprints that depicted acres of factories, warehouses, and other facilities. The plans betrayed a startling ambition. ‘It was really hard to believe,’ Gorman recalled. ‘Nothing in China at that point happened quickly — except politics. Business and construction didn’t happen on those kinds of timelines.'”

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Barbara Walters proved to be just as good as the men in the media world, but, sadly, no better. More Joan Lunden than Joan Didion, she didn’t enlighten but entertained, sinking gleefully along with the culture, participating in its descent. The opening of a Walters takedown at Salon, on the day she announced her retirement, by the consistently and delightfully petulant Alex Pareene:

“Barbara Walters has announced her retirement from journalism, a profession she claims to have been practicing for more than 50 years. Walters, the former co-host of the Today show, ABC World News, 20/20, and current co-host of The View, is a national icon and a pioneer, and probably as responsible as any other living person for the ridiculous and sorry state of American television journalism. She has announced her retirement a year in advance, so that a series of aggrandizing specials can be produced celebrating her long and storied career. So let’s get things started off right, by reminding everyone how her entire public life has been an extended exercise in sycophancy and unalloyed power worship.”

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“Baby, baby, baby, you have Bieber Fever”:

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