good, phukkem, and I hope he burns in hell...,

NYTimes |  Decades before David and Charles Koch bankrolled right-wing causes, Mr. Scaife and Joseph Coors, the beer magnate, were the leading financiers of the conservative crusade of the 1970s and ’80s, seeking to reverse the liberal traditions of Franklin D. Roosevelt’s New Deal and Lyndon B. Johnson’s Great Society.

Mr. Scaife (pronounced Skayf) inherited roughly $500 million in 1965, and with more family bequests and income from trust funds and investments in oil, steel and real estate, nearly tripled his net worth over his lifetime. But unlike his forebears, who were primarily benefactors of museums, public art collections, education and medicine, he gave hundreds of millions to promote conservative political causes.

He never ran for public office or gave speeches to promote his political views. Indeed, he was notoriously withdrawn, rarely giving interviews or addressing controversies that regularly engulfed him. He had a longstanding drinking problem, engaged in bitter feuds with relatives, friends and employees, and found his troubled life examined in the press and online, despite phalanxes of lawyers, spokesmen and retainers paid to insulate him from endless public fascination with his wealth and power.

But in written answers to questions by The Washington Post in 1999, he said concerns for America motivated him. “I am not a politician, although like most Americans I have some political views,” he said. “Basically I am a private individual who has concerns about his country and who has resources that give me the privilege — and responsibility — to do something to help my country if I can.”

He had the caricatured look of a jovial billionaire touting “family values” in America: a real-life Citizen Kane with red cheeks, white hair, blue eyes and a wide smile for the cameras. Friends called him intuitive but not intellectual. He told Vanity Fair his favorite TV show was “The Simpsons,” and his favorite book was John O’Hara’s “Appointment in Samarra,” about a rich young Pennsylvanian bent on self-destruction.

In his first foray into national politics, in 1964, Mr. Scaife backed Senator Barry M. Goldwater, the Arizona Republican, who lost his presidential bid in a landslide. In 1972, Mr. Scaife gave $1 million to the re-election war chest of President Richard M. Nixon, including $45,000 to a secret fund linked to the Watergate scandal. And in the 1980s, Mr. Scaife ardently supported Ronald Reagan’s presidency.

my red beards gestalt: divine right of a jewish state, bet not be no caliphate...,

WND |  The Jerusalem-based Temple Institute has taken on the goal of rebuilding the Third Jewish Temple, regarded by Jews and Christians as a precursor to the coming of the Messiah.

The plan is guaranteed to provoke world conflict, since the Islamic Dome of the Rock now sits on the presumed Temple site.

And while the preparations seem to be lining up, a major obstacle remains – the absence of a red heifer, required in the biblical book of Numbers, Chapter 19, for the purification that is essential before worship.

Until now, according to the institute.

The organization posted a video this month showing what appears to be a perfect red heifer that is being raised at an unidentified location in the United States.

“In truth, the fate of the entire world depends on the red heifer,” the institute says.

“For G-d has ordained that its ashes alone are the single missing ingredient for the reinstatement of biblical purity – and thereafter, the rebuilding of the Holy Temple.”

The Temple Institute says purification with the red heifer “reminds us that man has the potential to rise above his transitory physical existence, with all its false sense of hopelessness and misery … the impurity of death.”

“This is the role of the Third Temple for all mankind, and this is the Messianic vision of the future: the call to live an eternal life, liberated from the sham and unhappiness which is the sum total of the human condition for so many people. Fist tap Big Don.

onward, to rome!

telegraph |  Abu Bakr al-Baghdadi, the self-proclaimed leader of the 'Islamic State' stretching across Iraq and Syria, has vowed to lead the conquest of Rome as he called on Muslims to immigrate to his new land to fight under its banner around the globe. 

Baghdadi, who holds a PhD in Islamic studies, said Muslims were being targetted and killed from China to Indonesia. Speaking as the first Caliph, or commander of the Islamic faithful since the dissolution of the Ottoman empire, he called on Muslims to rally to his pan-Islamic state.

"Those who can immigrate to the Islamic State should immigrate, as immigration to the house of Islam is a duty," he said in an audio recording released on a website used by the group formerly known as the Islamic State of Iraq and al-Sham.

"Rush O Muslims to your state. It is your state. Syria is not for Syrians and Iraq is not for Iraqis. The land is for the Muslims, all Muslims.

"This is my advice to you. If you hold to it you will conquer Rome and own the world, if Allah wills."

Having claimed the title of "caliph", Baghdadi appealed to "judges and those who have military and managerial and service skills, and doctors and engineers in all fields."

abu omar al-shishani

nationalpost |  A young, red-bearded ethnic Chechen has rapidly become one of the most prominent commanders in the breakaway Al-Qaeda group that has overrun swaths of Iraq and Syria, illustrating the international nature of the movement.

Omar Al-Shishani, one of hundreds of Chechens who have been among the toughest jihadi fighters in Syria, has emerged as the face of the Islamic State of Iraq and Al-Sham (ISIS), appearing frequently in its online videos — in contrast to the group’s Iraqi leader, Abu Bakr Al-Baghdadi, who remains deep in hiding and has hardly ever been photographed.

In a video released by the group over the weekend, Mr. Al-Shishani is shown standing next to the group’s spokesman among a group of fighters as they declare the elimination of the border between Iraq and Syria. The video was released just hours before the extremist group announced the creation of a caliphate — or Islamic state — in the areas it controls.

“Our aim is clear and everyone knows why we are fighting. Our path is toward the caliphate,” the 28-year-old Mr. Al-Shishani declares. “We will bring back the caliphate, and if God does not make it our fate to restore the caliphate, then we ask him to grant us martyrdom.”

too good to stay in the comments: capitalism is a system by which the past DEVOURS the future

truth-out |  Thomas Piketty's Capital in the Twenty-First Century gives us a few clues, though not by any means, the whole picture. Replete with startling empirical evidence in the form of charts, graphs, informative statistics, mathematical-logical expressions and astute critical-historical analyses, Piketty's work draws a number of sobering conclusions about the present dynamics of wealth and income distribution that exposes not merely the dark underside of capitalism but a central contradiction within it. Thus, Piketty concludes ". . . wealth accumulated in the past grows more rapidly than output and wages. This inequality expresses a fundamental logical contradiction. The entrepreneur inevitably tends to become a rentier, more and more dominant over those who own nothing but their labor. Once constituted, capital reproduces itself faster than output increases. The past devours the future."

The past devours the future. But, what if the bizarre inverted logic of capitalism has always been its real point? What if, under the rubric of capitalism, the powerful elite are given permission to act as if it simply doesn't matter whether their ever-expanding wealth might actually devour the future, or "wear the world out faster" to borrow a phrase from Orwell? Do they not often appear to live in an all-consuming present - get what you can for yourself right now, and don't worry about others, or even about tomorrow? Moreover, is not such an attitude, sanctioned by capitalism, the reason why this particular economic system requires endless cycles of economic crisis?

Perhaps Piketty's point is that if it doesn't matter to the elite, it should at least matter to us. But if it does matter, then it is up to the rest of us - including experts like Piketty who grasp the reality of capitalism better than anyone else - to imagine real alternatives to such an economic system, to think outside of the present paradigm of endless development, profit maximization and disastrous austerity measures imposed on whole populations. Despite the apparently glaring "logical" contradiction within capitalism, Piketty still holds to the idea that it can be properly disciplined through a progressive annual tax on wealth. It is not the conclusion he should have reached given his thorough and prescient analysis.

Of course, Piketty is by no means alone in wanting to save capitalism from itself. Capitalism - no matter what its excesses, or how destructive it is for life or democracy - is invariably held as our default economic system, grudgingly acceded to even by popular left-oriented economists such as Paul Krugman, Nouriel Roubini or Joseph Stiglitz. As Chrystia Freeland unabashedly concludes in Plutocrats, The Rise of the New Global Super-Rich and the Fall of Everyone Else, despite all its faults, we continue to need capitalism because, "very much like democracy," it is "the best system we've figured out so far." [1] Thus, if capitalism appears to go wrong, this is not because it is grounded on a misreading of history, internal contradictions, false theories about nature or human nature, or misguided moral and political presuppositions. Rather, the excesses of capitalism are simply a question of "bad management' and a political unwillingness to properly regulate it by imposing the right sort of checks and balances.

In fact, Piketty's proposed wealth tax solution may do more to obscure than resolve the really existing contradictions of capitalism. Looking at the history of capitalism, it is difficult not to conclude that growing inequality expresses a fundamental property of  and not a contradiction within capitalism. Inequality is built into capitalism. If there is a contradiction here it is a material not a logical one. In other words, it is the contradiction between an economic system that is radically indifferent to the health and well-being of the planet as a whole versus the economic, moral and environmental obligation to preserve and sustain such health and well-being.  Fist tap Vic.

wrecked RECD (really existing capitalist democracy)

alternet |  “Capitalism” is a term now commonly used to describe systems in which there are no capitalists: for example, the worker-owned Mondragon conglomerate in the Basque region of Spain, or the worker-owned enterprises expanding in northern Ohio, often with conservative support – both are discussed in important work by the scholar Gar Alperovitz. 

Some might even use the term “capitalism” to refer to the industrial democracy advocated by John Dewey, America’s leading social philosopher, in the late 19th century and early 20th century. Dewey called for workers to be “masters of their own industrial fate” and for all institutions to be brought under public control, including the means of production, exchange, publicity, transportation and communication. Short of this, Dewey argued, politics will remain “the shadow cast on society by big business.” 

The truncated democracy that Dewey condemned has been left in tatters in recent years. Now control of government is narrowly concentrated at the peak of the income scale, while the large majority “down below” has been virtually disenfranchised. The current political-economic system is a form of plutocracy, diverging sharply from democracy, if by that concept we mean political arrangements in which policy is significantly influenced by the public will. 

There have been serious debates over the years about whether capitalism is compatible with democracy. If we keep to really existing capitalist democracy – RECD for short – the question is effectively answered: They are radically incompatible. 

It seems to me unlikely that civilization can survive RECD and the sharply attenuated democracy that goes along with it. But could functioning democracy make a difference? 

Let’s keep to the most critical immediate problem that civilization faces: environmental catastrophe. Policies and public attitudes diverge sharply, as is often the case under RECD. The nature of the gap is examined in several articles in the current issue of Daedalus, the journal of the American Academy of Arts and Sciences.

capitalist industrial civilization = M.A.D

collapseofindustrialcivilization |  Radical, wide-scale planning should have been executed decades ago in response to the Limits to Growth study. Instead, we carried on with business-as-usual as the natural world underwent cataclysmic, mass extinction level changes. Every day, the insanity of capitalist industrial civilization(CIC) is on full display as we entertain ourselves with the illusion of token political gestures towards “sustainability”. None of it changes our death march over the cliff of extinction. Nature died long ago with man’s discovery of fossil fuels which fed his terminal overshoot. Any isolated pockets of remaining wilderness are trampled underfoot, amounting to no more than a mere novelty destination commercialized by the tourist industry.

Enslaved to his own self-destructive technology, CIC continues to toxify and irradiate the planet, plasticize the oceans, and disrupt the chemical conditions that allow for life. A society that dehumanizes everything with the fetishization of technology and money will always see disaster as a money-making opportunity. Anthropogenic climate disruption is no exception. Competition amongst nations and corporations for economic/military supremacy, wealth, and power demands that the energy resources to be exploited first are those with the highest available ERoEI, i.e. fossil fuels. The charts bear out this cutthroat strategy and so do the actions of nation states who have made it a legal duty to maximize greenhouse gases. Giving up the competitive advantage of coal, oil, and gas ensures you will be eaten alive in the global economy. Thus nation states are locked into a capitalist race to the grave. The nasty greenhouse gas-emitting side effects of these fuels are simply another negative externality quietly pushed onto future generations. However, physical reality will eventually overtake a fake mass-media culture consumed by the idolatry of materialism and greed. The Earth doesn’t bail out a species that continuously spends more than it saves. Instead, the biospheric slate is wiped clean to make way for the next bout of evolutionary events.

pitchforks and plutocrats around that signpost up ahead...,

politico | But let’s speak frankly to each other. I’m not the smartest guy you’ve ever met, or the hardest-working. I was a mediocre student. I’m not technical at all—I can’t write a word of code. What sets me apart, I think, is a tolerance for risk and an intuition about what will happen in the future. Seeing where things are headed is the essence of entrepreneurship. And what do I see in our future now?

I see pitchforks.

At the same time that people like you and me are thriving beyond the dreams of any plutocrats in history, the rest of the country—the 99.99 percent—is lagging far behind. The divide between the haves and have-nots is getting worse really, really fast. In 1980, the top 1 percent controlled about 8 percent of U.S. national income. The bottom 50 percent shared about 18 percent. Today the top 1 percent share about 20 percent; the bottom 50 percent, just 12 percent.

But the problem isn’t that we have inequality. Some inequality is intrinsic to any high-functioning capitalist economy. The problem is that inequality is at historically high levels and getting worse every day. Our country is rapidly becoming less a capitalist society and more a feudal society. Unless our policies change dramatically, the middle class will disappear, and we will be back to late 18th-century France. Before the revolution.

And so I have a message for my fellow filthy rich, for all of us who live in our gated bubble worlds: Wake up, people. It won’t last.

If we don’t do something to fix the glaring inequities in this economy, the pitchforks are going to come for us. No society can sustain this kind of rising inequality. In fact, there is no example in human history where wealth accumulated like this and the pitchforks didn’t eventually come out. You show me a highly unequal society, and I will show you a police state. Or an uprising. There are no counterexamples. None. It’s not if, it’s when.

capitalists spread prosperity only when threatened by global rivalry, radical movements and the risk of uprisings at home

guardian |  Back in the 90s, I used to get into arguments with Russian friends about capitalism. This was a time when most young eastern European intellectuals were avidly embracing everything associated with that particular economic system, even as the proletarian masses of their countries remained deeply suspicious. Whenever I'd remark on some criminal excess of the oligarchs and crooked politicians who were privatising their countries into their own pockets, they would simply shrug.

"If you look at America, there were all sorts of scams like that back in the 19th century with railroads and the like," I remember one cheerful, bespectacled Russian twentysomething explaining to me. "We are still in the savage stage. It always takes a generation or two for capitalism to civilise itself."

"And you actually think capitalism will do that all by itself?"

"Look at history! In America you had your robber barons, then – 50 years later – the New Deal. In Europe, you had the social welfare state … "

"But, Sergei," I protested (I forget his actual name), "that didn't happen because capitalists just decided to be nice. That happened because they were all afraid of you."

He seemed touched by my naivety.

At that time, there was a series of assumptions everybody had to accept in order even to be allowed to enter serious public debate. They were presented like a series of self-evident equations. "The market" was equivalent to capitalism. Capitalism meant exorbitant wealth at the top, but it also meant rapid technological progress and economic growth. Growth meant increased prosperity and the rise of a middle class. The rise of a prosperous middle class, in turn, would always ultimately equal stable democratic governance. A generation later, we have learned that not one of these assumptions can any longer be assumed to be correct.

The real importance of Thomas Piketty's blockbuster, Capital in the 21st Century, is that it demonstrates, in excruciating detail (and this remains true despite some predictable petty squabbling) that, in the case of at least one core equation, the numbers simply don't add up. Capitalism does not contain an inherent tendency to civilise itself. Left to its own devices, it can be expected to create rates of return on investment so much higher than overall rates of economic growth that the only possible result will be to transfer more and more wealth into the hands of a hereditary elite of investors, to the comparative impoverishment of everybody else.

charlatans, cranks, and kansas...,

NYTimes |  Two years ago Kansas embarked on a remarkable fiscal experiment: It sharply slashed income taxes without any clear idea of what would replace the lost revenue. Sam Brownback, the governor, proposed the legislation — in percentage terms, the largest tax cut in one year any state has ever enacted — in close consultation with the economist Arthur Laffer. And Mr. Brownback predicted that the cuts would jump-start an economic boom — “Look out, Texas,” he proclaimed.

But Kansas isn’t booming — in fact, its economy is lagging both neighboring states and America as a whole. Meanwhile, the state’s budget has plunged deep into deficit, provoking a Moody’s downgrade of its debt. 

There’s an important lesson here — but it’s not what you think. Yes, the Kansas debacle shows that tax cuts don’t have magical powers, but we already knew that. The real lesson from Kansas is the enduring power of bad ideas, as long as those ideas serve the interests of the right people.

Why, after all, should anyone believe at this late date in supply-side economics, which claims that tax cuts boost the economy so much that they largely if not entirely pay for themselves? The doctrine crashed and burned two decades ago, when just about everyone on the right — after claiming, speciously, that the economy’s performance under Ronald Reagan validated their doctrine — went on to predict that Bill Clinton’s tax hike on the wealthy would cause a recession if not an outright depression. What actually happened was a spectacular economic expansion. 

Nor is it just liberals who have long considered supply-side economics and those promoting it to have been discredited by experience. In 1998, in the first edition of his best-selling economics textbook, Harvard’s N. Gregory Mankiw — very much a Republican, and later chairman of George W. Bush’s Council of Economic Advisers — famously wrote about the damage done by “charlatans and cranks.” In particular, he highlighted the role of “a small group of economists” who “advised presidential candidate Ronald Reagan that an across-the-board cut in income tax rates would raise tax revenue.” Chief among that “small group” was none other than Art Laffer.

And it’s not as if supply-siders later redeemed themselves. On the contrary, they’ve been as ludicrously wrong in recent years as they were in the 1990s. For example, five years have passed since Mr. Laffer warned Americans that “we can expect rapidly rising prices and much, much higher interest rates over the next four or five years.” Just about everyone in his camp agreed. But what we got instead was low inflation and record-low interest rates.

So how did the charlatans and cranks end up dictating policy in Kansas, and to a more limited extent in other states? Follow the money.

unemployment problem is bigger than nyc and la combined...,

cnnmoney | Forget the unemployment rate. The employment rate -- the percentage of adult Americans who hold a job -- has barely budged in the past three years. It's hovering near its lowest level in three decades, and it's unlikely to improve when the Labor Department releases its May jobs report on Friday. 

About 58.6% of the civilian population over age 16 had a job as of April, according to the U.S. Bureau of Labor Statistics. This rate -- officially called the "employment-population ratio" -- has been stuck in that range for several years. The last time it was this low was in 1983.

Looking at the job market using that measure paints a stark picture. Sure, companies have been hiring, but they've been creating jobs at a pace that merely keeps up with recent population growth. It's not enough to also make up for the jobs lost in the crisis.

That's why the needle simply hasn't moved.

Related: Unemployment problem is bigger than NYC and LA combined

Contrast that with the tale told by the unemployment rate, which fell from 10% in October 2009 to 7.5% in April. The unemployment rate only includes jobless people who have searched for work in the last four weeks. It skips over those who left the labor force entirely because they retired, went back to school, or simply gave up on finding a job.

"The unemployment rate is really not that helpful right now in understanding trends in job opportunities because we've had so many dropouts," said Heidi Shierholz, an economist at the Economic Policy Institute, a liberal research group.

The employment-population ratio isn't perfect either.

Over time, it's expected to decline as the U.S. population ages. Eventually, a wave of Baby Boomer retirements will leave a smaller proportion of the U.S. population participating in the workforce.

neurohermeneutics: why does the brain toy with the puzzlebox in the first place?

amazon |  How are philosophical and theological concepts conceived in the mind? Why are certain topics of greater importance to philosophers and theologians? Why do people think about these issues in the first place? These are the questions that are explored in the ground breaking book, “The Metaphysical Mind”. Philosophy and theology usually considers various fundamental concepts such as those related to being, reality, causality, logic, or phenomenology. But the philosophical approach to these topics often leaves out one of the most important things – the human brain. After all, it is the brain that is actually thinking about these ideas in the first place. “The Metaphysical Mind” explores the relationship between the brain and philosophical thought and helps us to understand how the brain enables and restricts our ability to think about these metaphysical concepts. 

One of the major developments of contemporary thought has been the field of hermeneutics. Hermeneutics considers the environmental, linguistic, and cultural factors that influence a given philosopher in order to determine how particular ideas or texts may have been shaped. However, no one has ever examined philosophical and theological thought specifically from the hermeneutical perspective of the neurobiological and genetic substrate that underlies such thinking. This “neuroscientific hermeneutic” or “neurohermeneutic” refers specifically to the functions of the brain and how they are related to various thought processes which have been at the cornerstone of philosophical and theological thought throughout history. Additionally, this neurohermeneutic helps to better interpret how and why such thoughts develop. Neurohermeneutics is based upon a synthesis of information from multiple fields including anthropology, neurophysiology, cognitive neuroscience, genetics, theology, and philosophy. Many of the major milestones in the history of philosophical and theological thought from pre-Socratic thinkers to the present day can be considered from the perspective of the functioning of the human mind and its multimodal interaction with the social, cultural, intellectual, and physical environment. In particular, the development of some of the most dramatic concepts in philosophy and theology can be considered in relation to certain brain functions and how those functions enable human beings to interpret meaning in the world. Similarly, contemplative/meditative traditions can be considered to be associated with certain brain functions in order to explore how such experiences are perceived and interpreted. 

This book will also consider the issue of the experience of reality from a neurophysiological perspective. This leads to fascinating conclusions regarding the nature and degrees of reality and how the brain experiences that reality. Although not all philosophical and theological concepts will be examined, many of the major movements will be considered in order to extrapolate to the notion that a neurobiological hermeneutic may provide a basis and fundamental bias for all philosophical thinking – a “metaphilosophy” (or “metatheology” in the specific context of religion). Ultimately, this approach might even lead to a “megaphilosophy” containing universal concepts that could be conceived of from any philosophical or theological perspective. The result of this analysis leads to a description of the "metaphysical mind" which is necessarily driven to pursue philosophical and theological questions, but also shapes how the answers to such questions arise. Thus, the brain itself is “designed” to function in a philosophical or metaphysical manner. This revolutionary approach to philosophical and theological thought will provide readers something to think about for the millennium to come.

neurotheology: what happens to the brain during "spiritual" experiences?

theatlantic |  “Everyone philosophizes,” writes neuroscientist Dr. Andrew Newberg in his latest book, The Metaphysical Mind: Probing the Biology of Philosophical Thought. We all speculate about the meaning of all kinds of things, from everyday concerns about dealing with a co-worker to our ultimate beliefs about the purpose of existence. Accompanying solutions we find to these problems, there’s a range of satisfied feelings, from “ah-ha” or light-bulb moments upon solving an everyday problem to ecstatic feelings during mystical experiences.

Since everyday and spiritual concerns are variations of the same thinking processes, Newberg thinks it’s essential to examine how people experience spirituality in order to fully understand how their brains work. Looking at the bigger questions has already provided practical applications for improving mental and physical health.

Newberg is a pioneer in the field of neurotheology, the neurological study of religious and spiritual experiences. In the 1990s, he began his work in the field by scanning what happens in people’s brains when they meditate, because it is a spiritual practice that is relatively easy to monitor.

Since then, he’s looked at around 150 brain scans, including those of Buddhists, nuns, atheists, Pentecostals speaking in tongues, and Brazilian mediums practicing psychography—the channeling of messages from the dead through handwriting.  

As to what’s going on in their brains, Newberg says, “It depends to some degree on what the practice is.” Practices that involve concentrating on something over and over again, either through prayer or a mantra-based meditation, tend to activate the frontal lobes, the areas chiefly responsible for directing attention, modulating behavior, and expressing language.

When practitioners surrender their will, activity decreases in their frontal lobes, suggesting that speech is being generated from some place other than the normal speech centers.

 In contrast, when practitioners surrender their will, such as when they speak in tongues or function as a medium, activity decreases in their frontal lobes and increases in their thalamus, the tiny brain structure that regulates the flow of incoming sensory information to many parts of the brain. This suggests that their speech is being generated from some place other than the normal speech centers.

Believers could say this proves that another entity is speaking through the practitioner, while nonbelievers would look for a neurological explanation. Newberg takes into account both perspectives. When he defines neurotheology in his book, Principles of Neurotheology, he writes, “An ardent atheist, who refuses to accept any aspect of religion as possibly correct or useful, or a devout religious person, who refuses to accept science as providing any value regarding knowledge of the world, would most likely not be considered a neurotheologian.”

what "god" does to your brain...,

vancouversun |  When neuroscientist Andrew Newberg scanned the brain of “Kevin,” a staunch atheist, while he was meditating, he made a fascinating discovery. “Compared with the Buddhist monks and Franciscan nuns, whose brains I’d also scanned, Kevin’s brain operated in a significantly different way,” he says.

“He had far more activity in the prefrontal cortex, the area that controls emotional feelings and mediates attention. Kevin’s brain appeared to be functioning in a highly analytical way, even when he was in a resting state.”

Would Newberg find something similar if he scanned my brain? I, too, am an atheist. This is largely the result of my upbringing (my father is a theoretical physicist, who, as a former director general of Cern, set up the Large Hadron Collider that is searching for the Higgs boson, or so-called “God” particle – though many physicists loathe that phrase), but also of prolonged investigations into other religions to see if I was “missing” something central to billions of people worldwide.

When people speak in tongues, they’re gone, they’re in a completely altered state. But most of the time they’re normal people like us

In this spirit, several years ago, I attended an “Alpha” course, a 10-week introduction to evangelical Christianity. It utterly failed to convince me but, during a service, another “recruit,” Mark, fell to his knees, babbling “in tongues.” When he came round, he was convinced he had been possessed by the Holy Spirit. I watched, bemused. Why had he entered this transcendental state, while I was completely unmoved? Was he deluded, or was he genuinely a conduit of God? Or were our brains simply wired differently?

“When people speak in tongues, they’re gone, they’re in a completely altered state. But most of the time they’re normal people like us, with jobs and children – they don’t show any sign of being delusional,” says Newberg. “Scans of their brains – when they’re ’possessed’ – show very different results to scans of Buddhist monks or Carmelite nuns in prayer or meditation. There you see increased frontal lobe activity in the areas concerned with concentration, but the speakers in tongues had decreased activity in the same area, which would give them the sensation that someone else was ’running the show’.”

And what about me? “I wouldn’t be surprised if you have a harder time letting go of frontal lobe activity, so you tend to observe and take a more critical eye of events, while other people’s brains allow them to simply surrender to events around them.”

how the brain "reboots" itself to consciousness after anaesthesia

medicalexpress |  One of the great mysteries of anesthesia is how patients can be temporarily rendered completely unresponsive during surgery and then wake up again, with all their memories and skills intact.

A new study by Dr. Andrew Hudson, an assistant professor of anesthesiology at the David Geffen School of Medicine at UCLA, and colleagues provides important clues about the processes used by structurally normal brains to navigate from unconsciousness back to consciousness. Their findings are currently available in the early online edition of Proceedings of the National Academy of Sciences.

Previous research has shown that the anesthetized brain is not "silent" under surgical levels of anesthesia but experiences certain patterns of activity, and it spontaneously changes its activity patterns over time, Hudson said.

For the current study, the research team recorded the brain's electrical activity in a rodent model that had been administered the inhaled anesthesia isoflurane by placing electrodes in several brain areas associated with arousal and consciousness. They then slowly decreased the amount of anesthesia, as is done with patients in the operating room, monitoring how the electrical activity in the brain changed and looking for common activity patterns across all the study subjects.

The researchers found that the brain activity occurred in discrete clumps, or clusters, and that the brain did not jump between all of the clusters uniformly.

A small number of activity patterns consistently occurred in the anesthetized rodents, Hudson noted. The patterns depended on how much anesthesia the subject was receiving, and the brain would jump spontaneously from one activity pattern to another. A few activity patterns served as "hubs" on the way back to consciousness, connecting activity patterns consistent with deeper anesthesia to those observed under lighter anesthesia.

"Recovery from anesthesia, is not simply the result of the anesthetic 'wearing off' but also of the brain finding its way back through a maze of possible activity states to those that allow conscious experience," Hudson said. "Put simply, the brain reboots itself."

the dopamine hypothesis...,

frontiersin |  Dopamine is an inhibitory neurotransmitter involved in the pathology of schizophrenia. The revised dopamine hypothesis states that dopamine abnormalities in the mesolimbic and prefrontal brain regions exist in schizophrenia. However, recent research has indicated that glutamate, GABA, acetylcholine, and serotonin alterations are also involved in the pathology of schizophrenia. This review provides an in-depth analysis of dopamine in animal models of schizophrenia and also focuses on dopamine and cognition. Furthermore, this review provides not only an overview of dopamine receptors and the antipsychotic effects of treatments targeting them but also an outline of dopamine and its interaction with other neurochemical models of schizophrenia. The roles of dopamine in the evolution of the human brain and human mental abilities, which are affected in schizophrenia patients, are also discussed.

the ukraine crisis as told through hip-hop

foreignpolicy |  Weapons cocked, a group of well-armed young men rap about their hatred for the government. It sounds like a scene straight from a ‘90s gangsta rap video, but it isn't -- it's from the frontlines of Ukraine's violent east. 

Inspired by the recent turmoil, Ukraine's young, burgeoning hip-hop community has taken to interpreting its country's politics through its music, providing an unlikely and unfiltered window into the unfolding scene there. Their music videos, posted on YouTube, tell the story: Anger toward former President Viktor Yanukovych, distrust of the interim government, anxiety over the annexation of Crimea, and taunts for government forces in the east. 

Here, then, is the hip-hop guide to the Ukrainian crisis: 

Many have forgotten that the crisis began as a peaceful protest against Yanukovych. Under his rule, corruption in Ukraine spiraled out of control, with Ukraine ranking 144 out of 177 on Transparency International's 2013 Corruption Perceptions Index. Resentment toward Yanukovych's presidency and a desire among many Ukrainians to forge ahead finally crystallized in the Maidan protest movement. 

Cue the following video. Made in December 2013, the song features Ukrainian YouTube personality Michael Shchur rapping about the corruption of Yanukovych's regime while walking through the Maidan at night. Referring to Yanukovych and his decadent lifestyle paid for out of the state coffers, Shchur sums up the sense of palatable disgust: "Your childhood dream became a reality/You have shoes made of ostrich leather, a couple Italian suits/You got them from nowhere, almost for free."

the rise of the nipster

rollingstone | Coincidentally or not, the emergence of the nipster has taken place at the same time as the rise of a new far-right political scene in Europe: In this May's European elections, the National Front — the anti-immigrant party headed by Marine Le Pen — won the biggest voting share of parties in the French elections, and the British United Kingdom Independence Party won 27.5 percent of the vote in the U.K. Many people link these parties' success to their ability to package themselves as a friendlier, less-threatening far right. Dutch political scientist Cas Mudde has argued that these parties largely swept into power by linking the euro crisis "to their core ideological features: nativism, authoritarianism and populism." 

The current German wave of, for instance, hip, vegan neo-Nazis functions in a similar way. Rafael says they attempt to slide into debates where young people wouldn't expect them, and then sell their politics as a palatable outlet. "They use subjects like globalization and animal protection as entry points, and then offer a very simple worldview that makes complex subjects very easy to understand," says Rafael. "Of course, in the end, it's always about racism and anti-Semitism and nationalism."  The danger — in both cases — is that extreme-right positions might quietly shift into the mainstream.

Over the past two years, Cynthia Miller-Idriss, an associate professor at American University in Washington, D.C., has been conducting research with young people in Berlin schools who are on the periphery of the extreme-right. She says that, if anything, the change in neo-Nazi fashion has made it more difficult to step in when young people are being embroiled in the scene. "If you were a teacher," she says, "you used to be able to identify a skinhead in your class and you could think of ways to intervene. But now it's harder to mainstream society to understand who these young people are and to engage with them."

Miller-Idriss suggests that for a generation raised on Facebook and Twitter, it may no longer feel ridiculous to, say, love Rihanna in real life but disparage black people on Facebook. "The social media space allows young people to have different expressions of their identities in different places," she says. "This generation of youth likes the idea of having more control over their own identity. They've realized your style doesn't have to be connected to your ideology. You can dress however you want to and still be a neo-Nazi."

With this in mind, Koehler thinks there is a need in Germany for a new, broader educational campaign on how to identify members of the extreme right. "A short while ago we did a study with judges and lawyers, who thought they weren't encountering neo-Nazis because they weren't seeing any skinheads," he says, "but they have no idea anymore what a neo-Nazi looks like."

chimps prefer african and indian music

science20 |  When African and Indian music was played near their large outdoor enclosures, the chimps spent significantly more time in areas where they could best hear the music. When Japanese music was played, they were more likely to be found in spots where it was more difficult or impossible to hear the music. The African and Indian music in the experiment had extreme ratios of strong to weak beats, whereas the Japanese music had regular strong beats, which is also typical of Western music.

"Chimpanzees may perceive the strong, predictable rhythmic patterns as threatening, as chimpanzee dominance displays commonly incorporate repeated rhythmic sounds such as stomping, clapping and banging objects," said de Waal.

Sixteen adult chimps in two groups participated in the experiment at the Yerkes National Primate Research Center at Emory University. Over 12 consecutive days for 40 minutes each morning, the groups were given the opportunity to listen to African, Indian or Japanese music playing on a portable stereo near their outdoor enclosure. Another portable stereo not playing any music was located at a different spot near the enclosure to rule out behavior that might be associated with an object rather than the music.

The different types of music were at the same volume but played in random order. Each day, researchers observed the chimps and recorded their location every two minutes with handwritten notes. They also videotaped the activity in the enclosure. The chimps' behavior when the music was played was compared to their behavior with no music.

"Chimpanzees displaying a preference for music over silence is compelling evidence that our shared evolutionary histories may include favoring sounds outside of both humans' and chimpanzees' immediate survival cues," said lead author Morgan Mingle, BA, of Emory and Southwestern University in Austin. "Our study highlights the importance of sampling across the gamut of human music to potentially identify features that could have a shared evolutionary root."

musical and spatial representation

frontiersin |  Consistent evidence suggests that pitch height may be represented in a spatial format, having both a vertical and a horizontal representation. The spatial representation of pitch height results into response compatibility effects for which high pitch tones are preferentially associated to up-right responses, and low pitch tones are preferentially associated to down-left responses (i.e., the Spatial-Musical Association of Response Codes (SMARC) effect), with the strength of these associations depending on individuals’ musical skills. In this study we investigated whether listening to tones of different pitch affects the representation of external space, as assessed in a visual and haptic line bisection paradigm, in musicians and non musicians. Low and high pitch tones affected the bisection performance in musicians differently, both when pitch was relevant and irrelevant for the task, and in both the visual and the haptic modality. No effect of pitch height was observed on the bisection performance of non musicians. Moreover, our data also show that musicians present a (supramodal) rightward bisection bias in both the visual and the haptic modality, extending previous findings limited to the visual modality, and consistent with the idea that intense practice with musical notation and bimanual instrument training affects hemispheric lateralization.