Philosophy – Page 4 – artdiamondblog.com

When People’s Lives Stagnate They “Often Become Angry, Resentful”

(p. 3) Benjamin M. Friedman of Harvard University, in his book “The Moral Consequences of Economic Growth” (Knopf, 2005), said that at a deep level people make judgments about the economic progress that they see in their own lifetimes, and in comparison with the progress made by the previous generation, especially their own parents. Few people study economic growth statistics. But nearly everyone knows what they are being paid. If they realize that they are doing less well than their forebears, they become anxious. And if they can’t see themselves and others in their cohort as progressing over a lifetime, their social interactions often become angry, resentful and even conspiratorial.

For the full commentary, see:
ROBERT J. SHILLER. “Economic View; Weak Economies Foment Ethnic Nationalism.” The New York Times, SundayBusiness Section (Sun., OCT. 16, 2016): 3.
(Note: the online version of the commentary has the date OCT. 14, 2016, and has the title “Economic View; What’s Behind a Rise in Ethnic Nationalism? Maybe the Economy.”)

The Benjamin Friedman book mentioned in the commentary above, is:
Friedman, Benjamin M. The Moral Consequences of Economic Growth. New York: Knopf, 2005.

Gandhi in South Africa Was Willing to “Acknowledge White Supremacy”

(p. C6) At the close of his presidency in 1999, Nelson Mandela praised Mohandas Gandhi for believing that the “destiny” of Indians in South Africa was “inseparable from that of the oppressed African majority.” In other words, Gandhi had fought for the freedom of Africans, setting the pattern for his later effort to liberate India from British rule.
Nothing could be more misleading. Gandhi’s concern for the African majority — “the Kaffirs,” in his phrase — was negligible. During his South African years (1893-1914), argue Ashwin Desai and Goolam Vahed in “The South African Gandhi,” he was far from an “anti-racist, anti-colonial fighter on African soil.” He had found his way to South Africa mainly by the accident of being offered a better job there than he could find in Bombay. He regarded himself as a British subject. He aimed at limited integration of Indians into white society. Their new status would secure Indian rights but would also acknowledge white supremacy. In essence, he wanted to stabilize the Indian community within the stratified system that later became known as apartheid.
. . .
“The South African Gandhi” deals comprehensively with Gandhi’s decisive two decades in South Africa. It complements Perry Anderson’s “The Indian Ideology” (2013), which explains how Gandhi later treated the Dalits, or Untouchables, much as he had dealt with black Africans.
For my taste, the book’s tone is too academic, but the authors use sound evidence and argue their case relentlessly–Gandhi’s vision did not include the majority of the people in South Africa, the Africans themselves.

For the full review, see:
WM. ROGER LOUIS. “Gandhi the Imperialist.” The Wall Street Journal (Sat., Jan 9, 2016): C6.
(Note: ellipsis added.)
(Note: the online version of the review has the date Jan 10, [sic] 2016, and has the title “Gandhi the Imperialist – Book Review.”)

The book under review, is:
Desai, Ashwin, and Goolem Vahed. The South African Gandhi: Stretcher-Bearer of Empire. Stanford, CA: Stanford University Press, 2015.

Bourgeois Ideology Caused the Great Enrichment

(p. A13) What accounts for the wealth and prosperity of the developed nations of the world? How did we get so rich, and how might others join the fold?
Deirdre McCloskey, a distinguished economist and historian, has a clarion answer: ideas. It was ideas, she insists–about commerce, innovation and the virtues that support them–that account for the “Great Enrichment” that has transformed much of the world since 1800.
. . .
. . . , this monumental achievement was caused by a change in values, Ms. McCloskey says–the rise of what she calls, in a mocking nod to Marx, a “bourgeois ideology.” It was far from an apology for greed, however. Anglo-Dutch in origin, the new ideology presented a deeply moral vision of the world that vaunted the value of work and innovation, earthly happiness and prosperity, and the liberty, dignity and equality of ordinary people. Preaching tolerance of difference and respect for the individual, it applauded those who sought to improve their lives (and the lives of others) through material betterment, scientific and technological inquiry, self-improvement, and honest work. Suspicious of hierarchy and stasis, proponents of bourgeois values attacked monopoly and privilege and extolled free trade and free lives while setting great store by prudence, enterprise, decency and hope.

For the full review, see:
DARRIN M. MCMAHON. “BOOKSHELF; The Morality of Prosperity; Grinding poverty was the norm for humanity until 1800. It changed with the rise of values like tolerance and respect for individual liberty.” The Wall Street Journal (Mon., June 13, 2016): A13.
(Note: ellipses added.)
(Note: the online version of the review has the date June 12, 2016.)

The book under review, is:
McCloskey, Deirdre N. Bourgeois Equality: How Ideas, Not Capital, Transformed the World. Chicago: University of Chicago Press, 2016.

Majerus Did Not Need a Randomized Trial to Know that Aspirin Prevents Heart Attacks

(p. A21) Philip W. Majerus, a biochemist who was credited as being the first to theorize that taking small doses of aspirin regularly can prevent heart attacks and strokes in vulnerable patients, died last Wednesday [June 8, 2016] at his home in St. Louis. . . .
. . .
Even before his findings were confirmed in a study by other researchers a decade later, Dr. Majerus was taking aspirin daily.
“I was already convinced that aspirin prevented heart attacks,” he recalled in the journal Advances in Biological Regulation in 2014. “I was unwilling to be randomized into a trial where I might end up with the placebo. I refused to participate.”
Dr. Majerus recommended that “all adults should take an aspirin daily unless they are among the few percent of the population that cannot tolerate the drug.” The cardiovascular benefit of aspirin was fully achieved by 50 to 75 milligrams daily, he said, and “there is no evidence that branded aspirin, which is much more expensive, is in any way superior to the generic version.”
Later studies found that for people in their 50s who are vulnerable to heart disease, taking daily doses of aspirin reduces the risk of heart disease.
. . .
Investigating how aspirin inhibited clotting, Dr. Majerus concluded that the medicine modified an enzyme that leads to the formation of a platelet-made molecule that constricts blood vessels and aggregates platelets. The pills’ effect lasts for the platelets’ life span, typically about two weeks.
“Phil Majerus, more than any other individual, has produced the most original body of work on biochemistry of platelets as it relates to thrombosis,” Prof. Joseph L. Goldstein, a Nobel laureate at the University of Texas Southwestern Medical Center in Dallas, said when the Bristol-Myers Squibb Award was announced.

For the full obituary, see:
SAM ROBERTS. “Dr. Philip Majerus, Who Recognized Heart Benefits of Aspirin, Is Dead at 79.” The New York Times (Weds., JUNE 15, 2016): A23.
(Note: ellipses, and bracketed date, added.)
(Note: the online version of the obituary has the date JUNE 14, 2016, and has the title “Dr. Philip Majerus, Who Discerned Aspirin’s Heart Benefits, Dies at 79.”)

Rallying the Enlightenment Defense of Free Speech

(p. C1) OXFORD, England — After the murders at Charlie Hebdo last year, the public intellectual Timothy Garton Ash — once a dashing foreign correspondent, long since a scholar amid the spires of Oxford — issued an appeal to news organizations: Publish the offending cartoons, all of you together, and in that way proclaim the vitality of free speech.
“Otherwise,” he warned, “the assassin’s veto will have prevailed.”
By this reckoning, the assassins triumphed, for most publications ignored his entreaty, to protect their staffs from danger or to protect their readers from offense.
. . .
. . . , free speech is on the defensive, Mr. Garton Ash argues, and he is trying to rally the resistance.
(p. C4) . . . , he has written a scrupulously reasoned 491-page manifesto and user’s guide, “Free Speech: Ten Principles for a Connected World,” due out in the United States on Tuesday [May 24, 2016] which includes his case for defying threats, his opposition to hate-speech laws and his view on whether another’s religion deserves your respect.
. . .
“We as a society have to hold the line,” he said in the interview. “There has to be less appeasement.” For this, solidarity is required: Law-enforcement authorities must safeguard those who speak up, and taxpayers must be willing to pay the high costs this will incur. “Otherwise,” he added, “yielding to violent intimidation is itself objectively a kind of incitement to violence, right? Because you encourage the next guys to have a go.”
. . .
A vulnerability of Mr. Garton Ash’s project is that his principles are so deeply rooted in Enlightenment ideals, which are not universally shared.

For the full commentary, see:
TOM RACHMAN. “A Manifesto Extolling Free Speech.” The New York Times (Mon., MAY 23, 2016): C1 & C4.
(Note: ellipses,and bracketed date, added.)
(Note: the online version of the commentary has the date MAY 22, 2016, and has the title “Timothy Garton Ash Puts Forth a Free-Speech Manifesto.”)

Ash’s manifesto in defense of free speech, is:
Ash, Timothy Garton. Free Speech: Ten Principles for a Connected World. New Haven, CT: Yale University Press, 2016.

Scientific Knowledge Matters More than Myth Because of Its Practical Effectiveness

(p. C6) Stories matter; knowledge matters more.
“When we talk about the big bang or the fabric of space,” . . . [Carlo Rovelli] writes, “what we are doing is not a continuation of the free and fantastic stories that humans have told nightly around campfires for hundreds of thousands of years.” You might tell a great campfire story about an antelope, he comments. Knowing how to track and kill one is more relevant to survival.
“Myths nourish science, and science nourishes myth,” Mr. Rovelli says. “But the value of knowledge remains. If we can find the antelope, we can eat.”

For the full review, see:
DWIGHT GARNER. “Books of The Times; A Vast Cosmos, Made Bite-Size and Delectable.” The New York Times (Weds., MARCH 23, 2016): C1 & C6.
(Note: ellipsis, and bracketed name, added.)
(Note: the online version of the review has the date MARCH 22, 2016, and has the title “Books of The Times; Review: ‘Seven Brief Lessons on Physics’ Is Long on Knowledge.”)

The book under review, is:
Rovelli, Carlo. Seven Brief Lessons on Physics. New York: Riverhead Books, 2016.

Bold, Intelligent, Freedom-Loving Octopus “Inky” Escapes to the Sea

Inky eyes captors. Source of photo: online version of the NYT article quoted and cited below.

(p. A8) It was an audacious nighttime escape.

After busting through an enclosure, the nimble contortionist appears to have quietly crossed the floor, slithered through a narrow drain hole about six inches in diameter and jumped into the sea. Then he disappeared.
This was no Houdini, but rather a common New Zealand octopus called Inky, about the size of a soccer ball.
The breakout at the National Aquarium of New Zealand in Napier, which has captured the imagination of New Zealanders and made headlines around the world, apparently began when Inky slipped through a small gap at the top of his tank.
Octopus tracks suggest he then scampered eight feet across the floor and slid down a 164-foot-long drainpipe that dropped him into Hawke’s Bay, on the east coast of North Island, according to reports in New Zealand’s news media.
. . .
Alix Harvey, an aquarist at the Marine Biological Association in England, noted that octopuses, members of a class of marine animals including squid and cuttlefish called Cephalopoda, have shown themselves to be adept at escaping through spaces as small as a coin, constrained only by their beaks, the only inflexible part of their bodies.
Ms. Harvey said that octopuses had also been documented opening jars and sneaking through tiny holes on boats, and that they could deflect predators by spraying an ink that lingers in the water and acts as a decoy. Some have been seen hauling coconut shells to build underwater shelters.
. . .
She continued, “They have a complex brain, have excellent eyesight, and research suggests they have an ability to learn and form mental maps.”
. . .
Octopuses’ intelligence, she said, was partly an evolutionary response to their habitation in complex environments such as coral reefs, in which the animals need to hide from predators and sneak up on their prey.

For the full story, see:
DAN BILEFSKY. “Octopus Escapes From an Aquarium in New Zealand.” The New York Times (Thurs., APRIL 14, 2016): A8.
(Note: ellipses added.)
(Note: the online version of the story has the date APRIL 13, 2016, and has the title “Inky the Octopus Escapes From a New Zealand Aquarium.”)

Woody Allen and Gloria Vanderbilt Prefer to Live on in Their Apartments Than to Live on in the Hearts of People

(p. 1) Sometimes Anderson Cooper imagines himself as the Thomas Cromwell to his mother’s Henry VIII, the voice of reason — the tether — to her buoyant impulsiveness. And sometimes he pictures Gloria Vanderbilt, who has been in the public eye since her birth 92 years ago, as an emissary from a distant star, marooned on this planet and trying to make sense of it all.
. . .
(p. 13) . . . , Ms. Vanderbilt is sanguine about her own mortality. She quotes Woody Allen, who was once asked whether he’d like to live on in the hearts of people after his death and replied, “I would prefer to live on in my apartment.”

For the full story, see:
PENELOPE GREEN. “At Home With Gloria Vanderbilt.” The New York Times, SundayStyles (Sun., APRIL 3, 2016): 1, 8 & 13.
(Note: ellipsis added.)
(Note: the online version of the story has the date APRIL 2, 2016.)

Slower World of Narrative Leads to Analogies, Comparisons and Understanding

(p. A25) As the neuroscientist Susan Greenfield writes in her book “Mind Change,” expert online gamers have a great capacity for short-term memory, to process multiple objects simultaneously, to switch flexibly between tasks and to quickly process rapidly presented information.
. . .
Research at the University of Oslo and elsewhere suggests that people read a printed page differently than they read off a screen. They are more linear, more intentional, less likely to multitask or browse for keywords.
The slowness of solitary reading or thinking means you are not as concerned with each individual piece of data. You’re more concerned with how different pieces of data fit together. How does this relate to that? You’re concerned with the narrative shape, the synthesizing theory or the overall context. You have time to see how one thing layers onto another, producing mixed emotions, ironies and paradoxes. You have time to lose yourself in another’s complex environment.
As Greenfield puts it, “by observing what happens, by following the linear path of a story, we can convert information into knowledge in a way that emphasizing fast response and constant stimulation cannot. As I see it, the key issue is narrative.”
When people in this slower world gather to try to understand connections and context, they gravitate toward a different set of questions. These questions are less about sensation than about meaning. They argue about how events unfold and how context influences behavior. They are more likely to make moral evaluations. They want to know where it is all headed and what are the ultimate ends.
Crystallized intelligence is the ability to use experience, knowledge and the products of lifelong education that have been stored in long-term memory. It is the ability to make analogies and comparisons about things you have studied before. Crystallized intelligence accumulates over the years and leads ultimately to understanding and wisdom.

For the full commentary, see:
David Brooks. “Building Attention Span.” The New York Times (Fri., JULY 10, 2015): A25.
(Note: ellipsis added.)

The book discussed in the commentary, is:
Greenfield, Susan. Mind Change: How Digital Technologies Are Leaving Their Mark on Our Brains. New York: Random House, 2015.

“Ordinary People Should Have a Go”

(p. A11) The classical archaeologist and now big-picture historian Ian Morris, whose last book argued that war is good for you, now explains why coal is too. In “Foragers, Farmers, and Fossil Fuels,” Mr. Morris puts “energy capture” at the center of human values since the Ice Age, through three eras: the Foragers to begin with; the Farmers after about 8,000 B.C.; and, in the past few centuries, the Fossil Fuelers.
. . .
A culture favorable to liberty and dignity for commoners came out of the Reformation and 16th-century Holland, spread to Britain and Britain’s colonies in the 18th century, and resulted after 1800 in an explosion of ingenuity.
This Great Enrichment, which Mr. Morris acknowledges but does not explain, increased income per head not by the 100% or 200% of earlier efflorescences but by anything from 2,000% to 10,000%. Routine materialism of Mr. Morris’s sort can’t explain the most important secular event in human history. He wants to pin it all on energy capture. The correct story is one of ideas of human equality changing, starting with a conviction novel in the 17th century in northwestern Europe that ordinary people should have a go. This led to massive innovation, among which was energy capture. We do not have a fossil-fuel civilization. We have a free and ingenious one.

For the full review, see:
DEIRDRE MCCLOSKEY. “BOOKSHELF; Oil on Troubled Waters; In this telling, progress is explained by the rising use of fossil fuels. Yet the Industrial Revolution was powered by water, not coal..”The Wall Street Journal (Mon., July 6, 2015): A11.
(Note: ellipsis added.)
(Note: the online version of the review has the date July 5, 2015.)

The book under review, is:
Morris, Ian. Foragers, Farmers, and Fossil Fuels: How Human Values Evolve, The University Center for Human Values Series. Princeton, NJ: Princeton University Press, 2015.