two thousand first signer for a space odyssey

Fist tap John Kurman

This issue available to read for free online

facebook's scary engine of unintended self-disclosures...,

Facebook's scary engine of unintended self-disclosure.
Fist tap Dale.

is the indispensable cognitive object not so indispensable after all?

abcnews | A book-less library.

It sounds like an oxymoron, but come the fall of 2013, San Antonio's Bexar County is going to be home to the BiblioTech, the country's first book-less public library. Of course, there will be books -- just e-books, not physical books.

The 4,989 square-foot space will look like a modern library, Bexar County Judge Nelson Wolff, who was inspired to pursue the project after reading Walter Issacson's Steve Jobs biography, told ABC News. (A glance at the photo shows that its inspired by Apple in more ways than one.) Instead of aisles and aisles of books there will be aisles and aisles of computers and gadgets. At the start, it will have 100 e-readers available for circulation and to take out, and then 50 e-readers for children, 50 computer stations, 25 laptops and 25 tablets on site.

"We all know the world is changing. I am an avid book reader. I read hardcover books, I have a collection of 1,000 first editions. Books are important to me," Wolff told ABC News. "But the world is changing and this is the best, most effective way to bring services to our community."

collective security club membership certification?

Excerpted from "The World Until Yesterday"

salon | Virtually all religions hold some supernatural beliefs specific to that religion. That is, a religion’s adherents firmly hold beliefs that conflict with and cannot be confirmed by our experience of the natural world, and that appear implausible to people other than the adherents of that particular religion. For example, Hindus believe there is a monkey god who travels thousands of kilometers at a single somersault. Catholics believe a woman who had not yet been fertilized by a man became pregnant and gave birth to a baby boy, whose body eventually after his death was carried up to a place called heaven, often represented as being located in the sky. The Jewish faith believes that a supernatural being gave a chunk of desert in the Middle East to the being’s favorite people, as their home forever.

No other feature of religion creates a bigger divide between religious believers and modern secular people, to whom it staggers the imagination that anyone could entertain such beliefs. No other feature creates a bigger divide between believers in two different religions, each of whom firmly believes its own beliefs but considers it absurd that the other religion’s believers believe those other beliefs. Why, nevertheless, are supernatural beliefs such universal features of religions?

One suggested answer is that supernatural religious beliefs are just ignorant superstitions similar to supernatural non-religious beliefs, illustrating only that the human brain is capable of deceiving itself into believing anything. We can all think of supernatural non-religious beliefs whose implausibility should be obvious. Many Europeans believe that the sight of a black cat heralds misfortune, but black cats are actually rather common. By repeatedly tallying whether or not a one-hour period following or not following your observation of a black cat in an area with high cat density did or did not bring you some specified level of misfortune, and by applying the statistician’s chi-square test, you can quickly convince yourself that the black-cat hypothesis has a probability of less than 1 out of 1,000 of being true. Some groups of New Guinea lowlanders believe that hearing the beautiful whistled song of the little bird known as the Lowland Mouse-Babbler warns us that someone has recently died, but this bird is among the most common species and most frequent singers in New Guinea lowland forests. If the belief about it were true, the local human population would be dead within a few days, yet my New Guinea friends are as convinced of the babbler’s ill omens as Europeans are afraid of black cats.

A more striking non-religious superstition, because people today still invest money in their mistaken belief, is water-witching, also variously known as dowsing, divining, or rhabdomancy. Already established in Europe over 400 years ago and possibly also reported before the time of Christ, this belief maintains that rotation of a forked twig carried by a practitioner called a dowser, walking over terrain whose owner wants to know where to dig a well, indicates the location and sometimes the depth of an invisible underground water supply. Control tests show that dowsers’ success at locating underground water is no better than random, but many land-owners in areas where geologists also have difficulty at predicting the location of underground water nevertheless pay dowsers for their search, then spend even more money to dig a well unlikely to yield water. The psychology behind such beliefs is that we remember the hits and forget the misses, so that whatever superstitious beliefs we hold become confirmed by even the flimsiest of evidence through the remembered hits. Such anecdotal thinking comes naturally; controlled experiments and scientific methods to distinguish between random and non-random phenomena are counterintuitive and unnatural, and thus not found in traditional societies.

Perhaps, then, religious superstitions are just further evidence of human fallibility, like belief in black cats and other non-religious superstitions. But it’s suspicious that costly commitments to belief in implausible-to-others religious superstitions are such a consistent feature of religions. The investments that many religious adherents make to their beliefs are far more burdensome, time-consuming, and heavy in consequences to them than are the actions of black-cat-phobics in occasionally avoiding black cats. This suggests that religious superstitions aren’t just an accidental by-product of human reasoning powers but possess some deeper meaning. What might that be?

beijing hardens subways for nuclear attack

freebeacon | China recently upgraded its subway system in Beijing and revealed that its mass transit was hardened to withstand nuclear blasts or chemical gas attacks in a future war, state-run media reported last month.

The disclosure of the military aspects of the underground rail system followed completion and opening of a new subway line in the Chinese capital Dec. 30, along with the extension of several other lines. The subway upgrade is part of an effort to ease gridlocked traffic in the city of 20 million people.

According to Chinese civil defense officials quoted Dec. 5 in the Global Times, a newspaper published by the Chinese Communist Party Central Committee, the subway can “withstand a nuclear or poison gas attack.”

A U.S. official said the disclosure of the subway’s capabilities to withstand attack is unusual since it highlights Beijing’s strategic nuclear modernization program, something normally kept secret from state-controlled media. The strategic nuclear buildup includes the expansion of offensive nuclear forces, missile defenses, and anti-satellite arms.

China is building new long-range mobile missiles, including the DF-41, and plans to deploy up to eight new ballistic missile submarines. Reports from Asia indicate the Chinese military is also planning to build new long-range strategic nuclear bombers.

Russia too is expanding its nuclear forces with new submarines and missiles. Moscow announced last year that it is also constructing some 5,000 underground bomb shelters in Russia’s capital in anticipation of a possible future nuclear conflict.

By contrast, the U.S. government has done little to bolster civil defense measures, preferring the largely outdated concept of mutual assured destruction that leaves populations vulnerable to attack and building only limited missile defenses that the Obama administration has said are not designed to counter Chinese or Russian nuclear strikes.

The Obama administration instead is seeking deep cuts in U.S. nuclear forces as part of President Barack Obama’s policy of seeking the elimination of all nuclear arms.

why is china stockpiling rice and other commodities?

joemiller | Yesterday, it was reported that China – not currently suffering from any food shortages – is amassing rice stockpiles. This past year, the country mysteriously imported four times the rice over 2011 purchases:

United Nations agricultural experts are reporting confusion, after figures show that China imported 2.6 million tons of rice in 2012, substantially more than a four-fold increase over the 575,000 tons imported in 2011. The confusion stems from the fact that there is no obvious reason for vastly increased imports, since there has been no rice shortage in China. The speculation is that Chinese importers are taking advantage of low international prices, but all that means is that China’s own vast supplies of domestically grown rice are being stockpiled. Why would China suddenly be stockpiling millions of tons of rice for no apparent reason? Perhaps it’s related to China’s aggressive military buildup and war preparations in the Pacific and in central Asia.

Yesterday’s revelation follows reports over the past several years of the Chinese amassing commodities in warehouses through out the nation. For example, Reuters reported last year that

At Qingdao Port, home to one of China’s largest iron ore terminals, hundreds of mounds of iron ore, each as tall as a three-storey building, spill over into an area signposted “grains storage” and almost to the street.
Further south, some bonded warehouses in Shanghai are using carparks to store swollen copper stockpiles – another unusual phenomenon that bodes ill for global metal prices and raises questions about China’s ability to sustain its economic growth as the rest of the world falters.

Several months ago, at least one analyst speculated that a commodities buying spree involving 300,000 tons of metals in another Chinese province was motivated by an attempt to keep local smelters running, thereby ensuring continued tax revenues to government. But that doesn’t explain the rice-buying.

What we do know is that the world may be headed – led by the United States – toward a period of significant inflation if sovereign debt crises lead to additional “quantitative easing” and other expansions of the monetary supply.

In other words, China may be hedging its bets. Better to buy commodities than U.S. Treasuries that may ultimately be worth pennies on the dollar.

the world until yesterday

Guardian | Anthropology was born of an evolutionary model by which 19th-century men such as Lewis Henry Morgan and Herbert Spencer, who coined the phrase "survival of the fittest", envisioned societies as stages in a linear progression of advancement, leading, as they conceived it, from savagery to barbarism to civilisation.

Each of these phases of human development was correlated, in their calculations, with specific technological innovations. Fire, ceramics and the bow and arrow marked the savage. With the domestication of animals, the rise of agriculture and the invention of metalworking, we entered the level of the barbarian. Literacy implied civilisation. Every society, it was assumed, progressed through the same stages, in the same sequence. The cultures of the world came to be seen as a living museum in which individual societies represented evolutionary moments captured and mired in time, each one a stage in the imagined ascent to civilisation. It followed with the certainty of Victorian rectitude that advanced societies had an obligation to assist the backward, to civilise the savage, a moral duty that played well into the needs of empire.

Oddly, it took a physicist to challenge and in time shatter this orthodoxy. Frans Boas, trained in Germany a generation before Einstein, was interested in the optical properties of water, and throughout his doctoral studies his research was plagued by problems of perception, which came to fascinate him. In the eclectic way of the best of 19th-century scholarship, inquiry in one academic field led to another. What was the nature of knowing? Who decided what was to be known? Boas became interested in how seemingly random beliefs and convictions converged into this thing called "culture", a term that he was the first to promote as an organising principle, a useful point of intellectual departure.

Far ahead of his time, Boas believed that every distinct social community, every cluster of people distinguished by language or adaptive inclination, was a unique facet of the human legacy and its promise. He became the first scholar to explore in a truly open and neutral manner how human social perceptions are formed, and how members of distinct societies become conditioned to see and interpret the world. Boas insisted that his students conduct research in the language of place, and participate fully in the daily lives of the people they studied. Every effort should be made to understand the perspective of the other, to learn the way they perceive the world, the very nature of their thoughts. Such an approach demanded, by definition, a willingness to step back from the constraints of one's own prejudices and preconceptions.

This ethnographic orientation, distilled in the concept of cultural relativism, was a radical departure, as unique in its way as was Einstein's theory of relativity in the field of physics. It became the central revelation of modern anthropology. Cultures do not exist in some absolute sense; each is but a model of reality, the consequence of one particular set of intellectual and spiritual choices made, however successfully, many generations before. The goal of the anthropologist is not just to decipher the exotic other, but also to embrace the wonder of distinct and novel cultural possibilities, that we might enrich our understanding of human nature and just possibly liberate ourselves from cultural myopia, the parochial tyranny that has haunted humanity since the birth of memory.

Boas lived to see his ideas inform much of social anthropology, but it wasn't until more than half a century after his death that modern genetics proved his intuitions to be true. Studies of the human genome leave no doubt that the genetic endowment of humanity is a single continuum. Race is a fiction. We are all cut from the same genetic cloth, all descendants of a relatively small number of individuals who walked out of Africa some 60,000 years ago and then, on a journey that lasted 40,000 years, some 2,500 generations carried the human spirit to every corner of the habitable world.

It follows, as Boas believed, that all cultures share essentially the same mental acuity, the same raw genius. Whether this intellectual capacity and potential is exercised in stunning works of technological innovation, as has been the great historical achievement of the West, or through the untangling of the complex threads of memory inherent in a myth – a primary concern, for example, of the Aborigines of Australia – is simply a matter of choice and orientation, adaptive insights and cultural priorities. There is no hierarchy of progress in the history of culture, no Social Darwinian ladder to success. The Victorian notion of the savage and the civilised, with European industrial society sitting proudly at the apex of a pyramid of advancement that widens at the base to the so-called primitives of the world, has been thoroughly discredited – indeed, scientifically ridiculed for the racial and colonial notion that it was, as relevant to our lives today as the belief of 19th-century clergymen that the Earth was but 6,000 years old.

the ghost in the machine?

Guardian | The origin of life is one of the great outstanding mysteries of science. How did a non-living mixture of molecules transform themselves into a living organism? What sort of mechanism might be responsible?

A century and a half ago, Charles Darwin produced a convincing explanation for how life on Earth evolved from simple microbes to the complexity of the biosphere today, but he pointedly left out how life got started in the first place. "One might as well speculate about the origin of matter," he quipped. But that did not stop generations of scientists from investigating the puzzle.

The problem is, whatever took place happened billions of years ago, and all traces long ago vanished – indeed, we may never have a blow-by-blow account of the process. Nevertheless we may still be able to answer the simpler question of whether life's origin was a freak series of events that happened only once, or an almost inevitable outcome of intrinsically life-friendly laws. On that answer hinges the question of whether we are alone in the universe, or whether our galaxy and others are teeming with life.

Most research into life's murky origin has been carried out by chemists. They've tried a variety of approaches in their attempts to recreate the first steps on the road to life, but little progress has been made. Perhaps that is no surprise, given life's stupendous complexity. Even the simplest bacterium is incomparably more complicated than any chemical brew ever studied.

But a more fundamental obstacle stands in the way of attempts to cook up life in the chemistry lab. The language of chemistry simply does not mesh with that of biology. Chemistry is about substances and how they react, whereas biology appeals to concepts such as information and organisation. Informational narratives permeate biology. DNA is described as a genetic "database", containing "instructions" on how to build an organism. The genetic "code" has to be "transcribed" and "translated" before it can act. And so on. If we cast the problem of life's origin in computer jargon, attempts at chemical synthesis focus exclusively on the hardware – the chemical substrate of life – but ignore the software – the informational aspect. To explain how life began we need to understand how its unique management of information came about.

the secret history of the gun control agenda in america

theatlantic | The Ku Klux Klan, Ronald Reagan, and, for most of its history, the NRA all worked to control guns. The Founding Fathers? They required gun ownership—and regulated it. And no group has more fiercely advocated the right to bear loaded weapons in public than the Black Panthers—the true pioneers of the modern pro-gun movement. In the battle over gun rights in America, both sides have distorted history and the law, and there’s no resolution in sight.

The eighth-grade students gathering on the west lawn of the state capitol in Sacramento were planning to lunch on fried chicken with California’s new governor, Ronald Reagan, and then tour the granite building constructed a century earlier to resemble the nation’s Capitol. But the festivities were interrupted by the arrival of 30 young black men and women carrying .357 Magnums, 12-gauge shotguns, and .45-caliber pistols.

The 24 men and six women climbed the capitol steps, and one man, Bobby Seale, began to read from a prepared statement. “The American people in general and the black people in particular,” he announced, must

take careful note of the racist California legislature aimed at keeping the black people disarmed and powerless Black people have begged, prayed, petitioned, demonstrated, and everything else to get the racist power structure of America to right the wrongs which have historically been perpetuated against black people The time has come for black people to arm themselves against this terror before it is too late.

Seale then turned to the others. “All right, brothers, come on. We’re going inside.” He opened the door, and the radicals walked straight into the state’s most important government building, loaded guns in hand. No metal detectors stood in their way.

two different worlds we live in: lawfulness and perceived police misconduct

ssrn | What should we make of this? At least three points are important:

First, people’s ordinary intuitions about rightful police behavior do not comport with the law. That is, people do not seem to care very much at all about police adherence to constitutional rules when assessing whether the police should be punished. They care instead primarily about the procedural justice and fairness of the way the police act when dealing with people in the community. This could result from at least two conditions. The first condition is one in which people are aware both of legality and fairness factors, but consciously choose to credit fairness over legality. A second condition is one in which people choose fairness over legality because they are unaware of -- or perhaps more precisely -- untutored in legality. If this condition holds, then we would expect people’s assessments of legality and fairness to be coextensive.

To put this point another way, people rely on fairness to evaluate police conduct because they do not know the law. On this account procedural justice is a kind of “everyday lawyering.”62 As best we can tell, the second condition is a better descriptor of our data.63 People do not know the law and apparently judge police behavior with reference to their procedural justice judgments.

Second, that people “know” fairness and not the law means, we think, that it is extremely important to separate lawfulness from unlawfulness on the one hand, and fairness and unfairness on the other while specifying a relationship among them as we do in the model presented above. Perhaps the most important reason to do this is that police are creatures of law and are trained in it. Police are not everyday lawyers. They strive to conform their behavior to set of norms and scripts heavily influenced by formal law.

The bifurcation we see on the spectrum of evaluations that ordinary people make regarding police behavior represents a social psychological disjuncture in police-citizen engagement that is damaging to citizens, counterproductive for policing agencies and ultimately inconsistent with the police accountability project that is critical to so many cities today. Of course, one way to respond

to the fact that citizens are unaware of the law is to educate them about constitutional law in the hope that they may comport their internal assessment processes in ways that are much more consistent with articulated law. To be blunt, this is likely a fool’s errand. The resources involved would be enormous, and the project bumps up against the natural inclination that people have to choose evaluative methods that are consistent with and affirm their social identity.

Constitutional law, as it is currently composed, does not emphasize the importance of quality of police treatment, but rather places a premium on the police officer’s intention when she decides to exercise her discretion to engage someone. The values that the law protects are not those that ordinary folks, at least in this area, regularly look to when constructing individual or group identity as decades of social psychology make clear. Nothing about constitutional law prohibits a police officer from being rude, and very little of constitutional criminal procedure promotes the kinds of dignity concerns that people tend to care about.

Indeed, as our review of the constitutional imperative of suspicion which highlights much of the law is even at odds with concerns about human dignity.64 When the police deal with people in the community their legal framing encourages them to look at people as potentially engaged in “suspicious” activity. It is identifying signs of such activity that justifies police officer intervention into people’s life. Hence, when people deal with the police their experiences are tinged with mistrust and a demeaning tone. The police already suspect those they deal with are “up to no good” and they adopt the tone on inquisitors to gather data in support of these suspicions.

One possible reform strategy is to advocate change in the legal rules that shape police conduct – perhaps along the lines that Bill Stuntz has suggested.65 We worry that this approach is an exercise in futility. Thus, we may be better served by educating police officers about procedural justice. Police officers need to comport their behavior with constitutional rules, yes, but they also need to be encouraged to treat people with dignity and respect regardless of whether the rules require it.

Third, that the approach we have outlined likely leads to safer streets is only one of its benefits. As British legal scholar, Neil Walker, notes “the police are both minders and reminders of community – a producer of significant messages about the kind of place that community is or aspires to be.” Taking Walker seriously promotes an understanding of the policing enterprise that is different from is different from the usual conception that emphasizes solution of collective action problems, which in turn emphasizes police primarily as crime control agents. We do not doubt the positive benefits of policing agencies casting themselves as necessary utilities for the production of safe, functioning communities akin to well-lit streets, clean water, and cheap, widely available electricity. One must be careful in making the public utility analogy,

however. A consequential conception of a public good, which the utility analogy clearly is, conceives of production of the good as one that can be enjoyed by individuals and aggregated up, so to speak. Thus its benefits – and costs – can always be assessed in terms of efficiencies at the individual level, and it is possible to imagine the good’s production by some entity other than the state.

We think our account of the way in which people assess the rightfulness of policing behavior is more consistent with Waldron’s account of a public good which acknowledges that "no account of [its] worth to anyone can be given except by concentrating on what [it is] worth to everyone together." Truly good policing then, is enjoyed by all people in common whether or not they experience positive outcomes as individuals. Generation of it is “wholly, directly and reciprocally dependent upon its simultaneous generation for and enjoyment by certain others.”66

We can go further and say that our argument not only implies a demand for policing that is assertedly social as Waldron suggests, but constitutive, too, in the way that Ian Loader and Neil Walker claim. It is not enough for policing to simply solve collective action problems associated with the project of crime reduction. Policing also can and should play a role in the production of positive feelings of self-identity that helps to “construct and sustain our ‘wefeeling’—our very felt sense of common publicness.”67 Legitimacy, then, can be a key driver of a healthy and properly functioning democratic government. We need to do more work to fully justify this last potentially normative claim. No doubt many are made uncomfortable by the notion that police should be involved in this work. What we know, however, is that they are involved in it. The empirical distinctions we demonstrate between lawfulness assessments of police conduct on the one hand and fairness assessments on the other, powerfully suggest that people understand police treatment of citizens in the constitutive manner that Loader and Walker describe.

The focus that people place upon the procedural justice of police actions points first to the potentially negative consequences of an exclusive focus on lawfulness. If the police are not cognizant of and responsive to public concerns they are blind to the source of public feelings that police actions are inappropriate and should be sanctioned. Further, the police miss the opportunity to be involved in the broader effort to build people’s ties to their communities that build healthy and vibrant communities that are both more open to cooperation with the police and better able to generate the types of social and other forms of capital that can help communities to “build their way out of crime”.68

what if? - REALLY, "WHAT IF?"

NYTimes | WE typically blame Washington for not doing more to help the economy grow. But what if we have it backward: What if it is the weak economy that is driving the failures in Washington?

That is what Benjamin Friedman, a Harvard economist who has studied the way slow growth frays societies and strains politics, thinks. “We could be stuck in a trap,” he told me last week. “We could be stuck in a perverse equilibrium in which our absence of growth is delivering political paralysis, and the political paralysis preserves the absence of growth.”

Consider how different our politics might be today if the economy had not collapsed in 2008 and not been mired in sluggish growth ever since. A ballpark estimate suggests that if the economy were to grow one percentage point more than expected in each year over the next 10, the deficit would shrink by more than $3 trillion. That would be more than enough to set the ratio of our debt to our annual economic output on a comforting downward trajectory. Moreover, it would happen without making cuts to a single program, like Medicare or food stamps, or without raising a single dollar of additional tax revenue. Even a much smaller boost to growth — say one-tenth of a percentage point per year, or even half that — would make Congress and the White House’s burden hundreds of billions of dollars lighter.

And consider how much better deficit reduction might feel to families in a growing economy, compared with a limping one. The recovery in the past year has delivered only sluggish wage growth, with much erased by inflation as more of a worker’s paycheck goes to paying for more expensive groceries, tuition bills and gas. The end of a payroll tax holiday was only one small portion of the fiscal deal the White House and Republican leaders brokered at the turn of the year. Yet it was enough to wipe out a full year’s worth of wage gains entirely.

Indeed, even before the economic crisis, middle-class incomes had stagnated, with the economy’s gains primarily going to a thin sliver of wealthy families. Then, of course, the crisis hit, forcing millions into unemployment and millions more into poverty. Given that reality, Democrats have fought for making the George W. Bush-era tax cuts permanent for 98 percent of households. Republicans have argued that nobody should have to shoulder the burden of tax increases at all.

“Everything is easier to do if the economy is growing,” says William G. Gale of the Brookings Institution. “If you want to cut spending, it is easier to do in an environment where people think they are going to have robust income growth and aren’t as dependent on government. In terms of taxes, growth gets you not just more income to tax, but taxpayers moving into higher rates.”

extreme weather grows in frequency and intensity around the world

snow blankets Jerusalem

NYTimes | Britons may remember 2012 as the year the weather spun off its rails in a chaotic concoction of drought, deluge and flooding, but the unpredictability of it all turns out to have been all too predictable: Around the world, extreme has become the new commonplace.

Especially lately. China is enduring its coldest winter in nearly 30 years. Brazil is in the grip of a dreadful heat spell. Eastern Russia is so freezing — minus 50 degrees Fahrenheit, and counting — that the traffic lights recently stopped working in the city of Yakutsk. 

Bush fires are raging across Australia, fueled by a record-shattering heat wave. Pakistan was inundated by unexpected flooding in September. A vicious storm bringing rain, snow and floods just struck the Middle East. And in the United States, scientists confirmed this week what people could have figured out simply by going outside: last year was the hottest since records began. 

“Each year we have extreme weather, but it’s unusual to have so many extreme events around the world at once,” said Omar Baddour, chief of the data management applications division at the World Meteorological Organization, in Geneva. “The heat wave in Australia; the flooding in the U.K., and most recently the flooding and extensive snowstorm in the Middle East — it’s already a big year in terms of extreme weather calamity.” 

Such events are increasing in intensity as well as frequency, Mr. Baddour said, a sign that climate change is not just about rising temperatures, but also about intense, unpleasant, anomalous weather of all kinds.

sanity is the ability to live within the laws of nature

denverpost | In November, I watched the two parts of Ken Burns’ new documentary film, “The Dust Bowl.” The film presents a lesson for us today.

When farmers first arrived in the large area surrounding the Oklahoma Panhandle, the ground was covered with hardy buffalo grass that firmly protected the soil from erosion by the wind. Then each farmer acted freely and independently to do what was economically best for him. He plowed up the buffalo grass and planted wheat. The more land he plowed and planted, the greater was his income. Almost a decade of very low rainfall dried up the land, but the farmers hung on, plowing up even more land and hoping that there would be rain next year. Most important, there were no government agencies interfering with the freedom and independence of the farmers by trying to promote conservation or to limit the acreage of buffalo grass that was being plowed. The collective action of all of the individual farmers, each acting in his own best interest, resulted in the buffalo grass being stripped from enormous areas of the Great Plains. When the wind started blowing over the exposed soil, the dust began its assault on all living things in the area and beyond. The suffering was so severe as to be difficult to imagine.

A few doomsday voices pointed out the destructive consequences of the elimination of the buffalo grass over such a large area but these voices were ignored by the farmers who resented any suggestion that their agricultural practices were responsible for the disaster. The relief and public works programs initiated by President Franklin Roosevelt provided some immediate help to the suffering people, allowing them to hang on a bit longer.

The lesson I got from this is that when you have large numbers of individuals practicing free enterprise in an unregulated society, with each individual (or today it could also be each company) acting in his or her (or its) best interest, the result can be disastrous to all. The great recession that started around 2008 is only the most recent example of this. These are examples of the “Tragedy of the Commons” in real life just as Garrett Hardin portrayed it.

The long-term solution of the Dust Bowl problem came only after the Federal Government purchased large areas of farmed grassland and replanted these areas in grass to create national grasslands. What the free and independent farmers had destroyed, the “socialistic” Federal Government restored.

ocean currents and sea ice

mit | Each winter, wide swaths of the Arctic Ocean freeze to form sheets of sea ice that spread over millions of square miles. This ice acts as a massive sun visor for the Earth, reflecting solar radiation and shielding the planet from excessive warming.

The Arctic ice cover reaches its peak each year in mid-March, before shrinking with warmer spring temperatures. But over the last three decades, this winter ice cap has shrunk: Its annual maximum reached record lows, according to satellite observations, in 2007 and again in 2011.

Understanding the processes that drive sea-ice formation and advancement can help scientists predict the future extent of Arctic ice coverage — an essential factor in detecting climate fluctuations and change. But existing models vary in their predictions for how sea ice will evolve.

Now researchers at MIT have developed a new method for optimally combining models and observations to accurately simulate the seasonal extent of Arctic sea ice and the ocean circulation beneath. The team applied its synthesis method to produce a simulation of the Labrador Sea, off the southern coast of Greenland, that matched actual satellite and ship-based observations in the area.

on the deep-state politics of legalization...,

wonder why the top always bottoms out as lizards/dragons/reptillians?

Here are the words of the creator of this piece, Don Harkins:

Over the last several years I have evolved and discarded several theories in an attempt to explain why it is that most people cannot see truth -- even when it smacks them in the face. Those of us who can see “the conspiracy” have participated in countless conversations amongst ourselves that address the frustration of most peoples' inability to comprehend the extremely well-documented arguments which we use to describe the process of our collective enslavement and exploitation. The most common explanation to be arrived at is that most people just “don't want to see” what is really going on.

Extremely evil men and women who make up the world's power-elite have cleverly cultivated a virtual pasture so grass green that few people seldom, if ever, bother to look up from where they are grazing long enough to notice the brightly colored tags stapled to their ears.

The same people who cannot see their enslavement for the pasture grass have a tendency to view as insane “conspiracy theorists” those of us who can see the past the farm and into the parlor of his feudal lordship's castle.

Finally, I understand why.

It's not that those who don't see that their freedom is vanishing under the leadership of the power-elite “don't want to see it” -- they simply can't see what is happening to them because of the unpierced veils that block their view.

All human endeavors are a filtration process. Sports is one of the best examples. We play specific sports until we get kicked off the playground. The pro athletes we pay big bucks to watch just never got kicked off the playground. Where millions of kids play little league each spring, they are filtered out until there are about 50 guys who go to the World Series in October.

Behind the first veil: There are over six billion people on the planet. Most of them live and die without having seriously contemplated anything other than what it takes to keep their lives together. Ninety percent of all humanity will live and die without having pierced the first veil.

The first veil: Ten percent of us will pierce the first veil and find the world of politics. We will vote, be active and have an opinion. Our opinions are shaped by the physical world around us; we have a tendency to accept that government officials, network media personalities and other “experts” are voices of authority. Ninety percent of the people in this group will live and die without having pierced the second veil.

The second veil: Ten percent of us will pierce the second veil to explore the world of history, the relationship between man and government and the meaning of self-government through constitutional and common law. Ninety percent of the people in this group will live and die without having pierced the third veil.

The third veil: Ten percent of us will pierce the third veil to find that the resources of the world, including people, are controlled by extremely wealthy and powerful families whose incorporated old world assets have, with modern extortion strategies, become the foundation upon which the world's economy is currently indebted. Ninety percent of the people in this group will live and die without having pierced the fourth veil.

The fourth veil: Ten percent of us will pierce the fourth veil to discover the Illuminati, Freemasonry and the other secret societies. These societies use symbols and perform ceremonies that perpetuate the generational transfers of arcane knowledge that is used to keep the ordinary people in political, economic and spiritual bondage to the oldest bloodlines on earth. Ninety percent of the people in this group will live and die without having pierced the fifth veil.

The fifth veil: Ten percent of us will pierce the fifth veil to learn that the secret societies are so far advanced technologically that time travel and interstellar communications have no boundaries and controlling the actions of people is what their members do as offhandedly as we tell our children when they must go to bed. Ninety percent of the people in this group will live and die without having pierced the sixth veil.

The sixth veil: Ten percent of us will pierce the sixth veil where the dragons and lizards and aliens we thought were the fictional monsters of childhood literature are real and are the controlling forces behind the secret societies. Ninety percent of the people in this group will live and die without piercing the seventh veil.

The seventh veil: I do not know what is behind the seventh veil. I think it is where your soul is evolved to the point you can exist on Earth and be the man Gandhi was, or the woman Peace Pilgrim was - people so enlightened, they brighten the world around them no matter what.

The eighth veil? Piercing the eighth veil probably reveals God and the pure energy that is the life force in all living things - which are, I think, one and the same.

If my math is accurate there are only about 60,000 people on the planet who have pierced the sixth veil. The irony here is too incredible: Those who are stuck behind veils one through five have little choice but to view the people who have pierced the veils beyond them as insane. With each veil pierced, exponentially shrinking numbers of increasingly enlightened people are deemed insane by exponentially increasing masses of decreasingly enlightened people.

Adding to the irony, the harder a “sixth or better veiler” tries to explain what he is able to see to those who can't, the more insane he appears to them.

Our enemy, the State

Behind the first two veils we find the great majority of people on the planet. They are tools of the state: Second veilers are the gullible voters whose ignorance justify the actions of politicians who send first veilers off to die in foreign lands as cannon fodder -- their combined stations in life are to believe that the self-serving machinations of the power-elite are matters of national security worth dying for.

Third, fourth, fifth and sixth veilers are of increasing liability to the state because of their decreasing ability to be used as tools to consolidate power and wealth of the many into the hands of the power-elite. It is common for these people to sacrifice more of their relationships with friends and family, their professional careers and personal freedom with each veil they pierce.

Albert Jay Nock (1870-1945), author of “Our Enemy, the State” (1935), explained what happens to those who find the seventh and eighth veils: “What was the best that the state could find to do with an actual Socrates and an actual Jesus when it had them? Merely to poison one and crucify the other, for no reason but that they were too intolerably embarrassing to be allowed to live any longer.”

Conclusions

And so now we know that it's not that our countrymen are so committed to their lives that, “they don't want to see,” the mechanisms of their enslavement and exploitation. They simply “can't see” it as surely as I cannot see what's on the other side of a closed curtain.

The purpose of this essay is threefold: To help the handful of people in the latter veils to understand why the masses have little choice but to interpret their clarity as insanity; 2. To help people behind the first two veils understand that living, breathing and thinking are just the beginning and; 3. Show people that the greatest adventure of our life is behind the next veil because that is just one less veil between ourselves and God.

Watch the Conclusion Here:

a brief history of dollar debasement

seekingalpha | Technically the U.S. left the gold standard in 1971, but in reality we abandoned it in 1913 with the creation of the Fed. The two publicly visible gold-standard slippages of the past century (FDR's repricing and Nixon's cancellation) were merely necessary adjustments following decades of gradually increasing gold-price inconsistency caused by continuous inflation. Given this, it seems hard to imagine that the Fed was created for any purpose other to create this inflation, i.e. to effectively raise our taxes under the table.

This has enormous implications for today's long-term investor. Our most constant and predictable financial reality is the continued inflationary policy of the Fed. Given this, and assuming the U.S. is unlikely to pull another rabbit out of the global hat as Nixon and Ford did with the petrodollar in the early 70s, the dollar will almost certainly continue losing purchasing power indefinitely, in terms of both commodities and other currencies. And when the oil-producing nations finally agree to accept payment in currencies other than the dollar, expect a precipitous drop. Invest accordingly.

the importance of hesychasm in the history of orthodoxy

ohmksea | Hesychasm* constitutes the quintessence of Orthodox tradition, having related itself to everything that the term “Orthodoxy” embodies and expresses. Orthodoxy outside the Hesychastic tradition is unthinkable and nonexistent. Besides, Hesychasm itself is the “philosopher’s stone” by which one can recognize the genuine Christian image. In the Orthodox tradition, the “divine charismas” are acquired through fasting, vigils and prayer. And it should be clarified, that Hesychasm is understood first of all as the course towards theosis and the experience of theosis, and only secondly, as a (theological) recording of this method of experience. In Christianity (the authentic Christian conscience), we know that textual recordings are basically pursuant to practice and that they comprise descriptions of that practice; they do not however comprise a substitute. Saint Gregory Palamas’ “successors” are not located in academic theology; they can only be found in the continuance of his ascetic lifestyle.

«Hesychasm, as an ascetic therapeutic treatment, was at the core of Orthodoxy, even from the time of the Apostles, and it prevailed throughout the entire Roman kingdom, in the East and in the West» (Fr. John Romanides). This was the responsible verification of one of the most reliable researchers of Hesychasm and of Saint Gregory Palamas, i.e., father John Romanides. In the framework of a tradition that was spiritually uplifted by Hesychasm, it is easy to understand and to interpret the national, social and (even) political history of Romanity (Fr. John Romanides). It is precisely within this framework that one can also properly evaluate the contribution of Saint Gregory Palamas. “Being a continuation of the ancient Fathers”, of the united and indivisible patristic tradition, he “expressed –according to the venerable Geron, father Theocletos Dionysiatis- the eternal spirit of the Orthodox Church, by reviving its experiences, its practices, its teachings and its promises.» He contributed decisively in this way, towards the preservation of the Church’s overall identity.

the decline of christian spirituality in the roman catholic religious organization

digilander | Tracking the history of the decline of authentic spirituality in the Roman Catholic Religious Organization [RCRO] has many key events or points that cannot be all listed here in a single post. The best thing is to enter this topic gradually. There is method behind how topics are introduced.

Even the RCRO was at first highly critical of what was called "devotio moderna" during the late medieval and early modern period. But since its own authentically spiritual tradition was effectively dying (murdered by the RCRO itself), there was a void that could not withstand the flood of modern devotionalism. Modern devotionalism is the kind of emotionalism that the older Spiritual Directors warned against. It was called enthusiasmos, mania, and hysteria. It is a selfish, self-preoccupied, and auto-erotic narcissistic concern for being right and correct, often in the eyes of others and oneself.

The very basic difference between spirituality and the pseudo-spirituality of this emotionalism (that has deep ramifications to brought out later when we discuss the differences between nous, dianoia, ethical and intellectual virtues, and so on) is to be find in some of the older catechism "talks" some exceptional Fathers had with adult converts who were recently Baptized/Chrismated (originally, the instruction was the night after chrismation when the newly chrismated stayed in the church with the Bishop or Father). In the talks that have been recorded, there is a consistency from the 5th century to the 19th century that reveals the catholicity of these instructions. So, I summarize them.

The niptic Fathers teach that the type of emotionalism that characterizes the western forms of modern devotion are to be avoided. It is true, for example, that one is to try to pray with all one's thought, feeling, and attention focussed on the prayer even at the stage of verbal prayer. But such as we contra-naturally are, we do not have the power to attend fully and faithfully (its a lost natural capacity that needs to be regained as a skilled habit), nor the right attitude or feeling and any attempt on our part to emotionally try to feel the right feeling is imagination. We must work solely with focussing our thought (by stilling) and attention, and then, the prayer will teach us what to feel, how to worship, and elicit the appropriate response from us if and only if we are participating seriously in the ethical askesis and liturgical life of the Church as prior and contextual conditioning, so to speak. Without these other two, our soul's are not the previously furrowed or prepared "raw material" that can be appropriately worked on towards transformation.

This is why the Church gives us formal prayers to "recite" and the Psalms. We do not know what to feel or how to pray and need to be taught. In modern times, even the praiseworthy attempt to be deeply attentive is misguided. The attempt to attend takes the form as a concern with what to think, what to feel, and what to imagine during prayers and Divine Services. This is precisely to be as consumed, as distracted, and as dissipated in one's own self-preoccupied fantasies of being a good worshipper as the fellow thinking about his meal, and perhaps, football game and nap after the Liturgy.

Such a state of mind and its concerns is the exact opposite of the sober wakefulness needed. Lets call it "self-meddling preoccupation with one's attitude." One is just to attend to the prayers and Divine Services with a certain fullness of presence. In the beginning, one may feel cold. One has no feeling for these things. One is impatient. One's feet or back hurts. One's kids are an irritating embarrassment and you hope others didn't notice. That puts you in a bad mood of which you feel ashamed, and so, you do not try to make the effort attend because you feel unworthy, and thus, don't FEEL like it. Again, one falls into making it an issue of emotion. One is always catching oneself distracted, irritated, and inattentive. One notices how this insight may also lead one to forget again to try to just attend. To notice this is a first moment of discrimination (diakrisis).

Fantasy begins when I try to search for a way to give myself or make myself have the appropriate attitudes and feelings. Make no attempt to feel what one thinks one should feel. That is the role of the Holy Spirit through the Services, Psalms, Prayers, and Hymnography of the Church. Instead, noting one's distraction, irritability, pain, (pseudo-spiritual) passional concern over what to feel, and inattention, try again to just attend. Listen. This is the first baby step in dispassion (apatheia).

By contrast, the emotionalism of modern devotionalism is passional quicksand. Intensified, it can become refined into many fine shades of erotomania (eroticism and mania - manic).

orthodox spirituality compared and contrasted with other religious traditions

digilander | Development of the Soul

Although to describe in more detail how would take us too far afield, all three traditions are pretty much in agreement about the nature of the passions of the soul in its fallen, contra-natural, or samsaric (Yoga and Buddhist term roughly equivalent to both "external man" and "world" in St. John the Apostle's sense) state. All three would agree there are two kinds of virtue: practical or ethical and intellectual or contemplative. There is also some agreement about the nature of the ethical and intellectual virtues of the soul (mind). Each tradition would recognize as a form of ethical virtue what the others would regard as a form of virtue.

As indicated, there is agreement about the nature of the intellectual faculties of the soul (mind) and about the nature of the intellectual virtues of these two faculties in their higher forms of development, which we will not get into detail now.

Spiritual Practice

Corresponding to the consensus about the various powers of the soul and their developmental possibilities, it is no surprise that there is a superficial agreement about the nature of their training within a spiritual practice. According to both the Buddhist and Hindu tradition, the Eightfold Path and the Eightfold Yoga of Patanjali are also described as the threefold spiritual practice. In both these traditions, this threefold spiritual practice is also seen as a twofold training mainly of the will (and its affections) and of the mind, or, a training in the ethical virtues and in the intellectual virtues.

In Buddhism and Yoga, the threefold practice is sila, prajna, and samadhi. Sila is the training of the will and affections of the soul by the practice and cultivation of the moral virtues. Prajna is the dianoetic training of the reasoning, conceptualizing, logical part of the mind into its peak virtue. As indicated, samadhi is the noetic training of the power of consciousness or pure awareness to be increasingly intense degrees of self-concentrated states of non-distraction and self-awareness.

The Hesychast tradition can be schematized along very similar lines. There is a twofold training of the soul's capacities for ethical virtues or praxis, and of the soul's powers for intellectual virtues or theoria. But praxis and theoria can also be schematized as a threefold spiritual practice. The threefold schematization of the Hesychast way is comprised of praxis, diakrisis/sophia, and enstasis/hesychia. Again, praxis is the training of the will, affections of the soul, and their cultivation into the ethical virtues. Diakrisis/sophia is the training of the dianoia into virtuous form. Enstasis/hesychia is the training of the nous into a self-lucent and self-concentrated state of wakeful non-distraction.

There is also agreement between all three traditions about how these three intially separate lines of training mutually interact with each other and reinforce each other's development. So, while beginning as apparently three separate lines of effortful developmental training, in more advanced phases their mutual augmentation becomes increasingly effortless and spontaneous unified way of being. But it is at this point that the really crucial differences are made clear, and thereby, reveal the fundamental differences that were there, under the surface, all along.

Differences

It is to these differences between Hesychasm, Buddhism, and Hindu Yoga that I now turn.

To best understand why there are these vitally important differences and what they mean, let us follow the Fathers of the Church, according to whom, there are the following possible three states of human existence, of the soul, and all its faculties. These three states are:

(1) the sub-natural or contra-natural state, also known as the "contrary to nature" state, and fallen subsistence,
(2) the natural state, also known as the "according to nature" state, and life as created in the Image, and -
(3) the supra-natural state, also known as the "beyond nature" or "according to grace" state of ascending participation in the Uncreated Energies, and deified eternal life after the Likeness.

There are two things to point out about these states. First, originally, we were created in the natural state in the divine Image but were meant to grow in synergy with the Uncreated Energies into the deified Likeness of God.

Second, we are in the contra-natural state. So, of course, it is the better known state. The natural and supra-natural states are less well known, even to the Fathers of the Church. Accordingly, there is more agreement between all three traditions, not surprisingly, about the nature and problems of the contra-natural state than there is about the natural state or about our ultimate supra-natural destiny. As a result, while there is much agreement about the nature and problems of the beginning stages of the spiritual life from the contra-natural state to the natural state, this consensus rapidly disappears. Despite the alleged superficial and deceptive similarities of the peak of the spiritual life that has been created by those who engage in highly selective quoting and juxtapositioning of bits and pieces of texts from various mystical traditions in an effort to support the view that all religions are one at the top, what we actually find is that both the nature and purpose of the more advanced phases of the spiritual life are topics where there is an increasing divergence of opinion. But as we can see with the Fathers, particularly in how the Cappadocians treat and weigh what is true and of value in Greek philosophy, and following their lead, especially with the Syrian Fathers dealing with what was true and what was error in Buddhist practice (as represented in Bactria), even the agreement about the nature of the contra-natural state is more limited than is apparent at first sight. This is because you can only fully agree about exactly how the contra-natural state is contra-natural only if there is shared knowledge of what the original design plan of purpose of human life intended us to be.

Differing conceptions of the ultimate nature and purpose of human life provide differing cures for the contra-natural disease we all suffer from. But as the meaning of the Greek word "pharmakon" reveals in ancient Greek medicine, depending on the exact nature of the disease as diagnosed in terms of some exact conception of health, the very same substance or treatment can either serve as a medicine (pharmakon) or poison (pharmakon). To be a medicine, a substance or treatment has to be given in the right amount, at the right time, and under the right conditions for a correctly diagnosed disease in order to have the right effect. The same holds true for spiritual treatments, techniques, and cures. We need to understand the vastly different purposes, serving different diagnoses of what is wrong, based upon different views of what human life is supposed to be, that similar, or even, exactly the same spiritual techniques are made to serve. It is not similar techniques that we need to look at but their purpose, their actual function within a larger operational context, and thus, their intended effect.