Category: Religion

Youth Become Jihadists to Do Something Important in the World

(p. 42) Maher, a 33-year-old historian of medium height and medium build with a neatly trimmed beard, is an expert on Salafi jihadism.
. . .
(p. 47) “If I had been 30 years older, I probably would have become a Communist,” Maher went on. “And even now, when I meet some of my friends who also used to be in Tahrir, we all agree that, yes, if we were 10 years younger, we’d probably be off fighting in Syria or Iraq. Can you imagine, a 20-year-old kid whose peers are getting drunk, obsessed with finding a girlfriend, as opposed to doing something in Syria or Iraq that, within an hour, gets a response from the president of the United States? Obama doesn’t know what a 25-year-old manager at Primark does, but if he goes to Syria and becomes involved with the Islamic State, he goes from being the manager of a second-rate clothing store to someone giving headaches to the president of the United States.”

For the full story, see:
MARY ANNE WEAVER. “Why Do They Go?” The New York Times Magazine (Sun., APRIL 19, 2015): 42-47 & 58-60.
(Note: ellipsis added.)
(Note: the date of the online version of the story is APRIL 14, 2015, and has the title “Her Majesty’s Jihadists” which was also the title used on the cover, but not at the start of the actual article on p. 42, which has the title “Why Do They Go?”)

Genius Physicist Dyson: Global Warming Is a Religion Where Belief Is Strong, Evidence Weak

(p. 8) On to controversial topics: What books would you recommend on climate science? On the relationship between science and religion?
On climate science, I recommend “Cool It: The Skeptical Environmentalist’s Guide to Global Warming,” by Bjorn Lomborg. On science and religion, “The Varieties of Religious Experience,” by William James. Lomborg is an economist, and James was a psychologist. Both books were written by skeptics, with understanding and respect for the beliefs that they were questioning. The reason why climate science is controversial is that it is both a science and a religion. Belief is strong, even when scientific evidence is weak.

For the full interview, see:
“Freeman Dyson: By the Book.” The New York Times Book Review (Sun., April 16, 2015): 8.
(Note: bold in original.)
(Note: the online version of the interview has the date April 19, 2015.)

The Lomborg book recommended by Dyson, is:
Lomborg, Bjørn. Cool It: The Skeptical Environmentalist’s Guide to Global Warming. New York: Alfred A. Knopf, 2007.

Some Immigrate to West for “Peace and Dignity”

(p. A13) There are some words that, through a sort of onomatopoeia, seem fated to be the worst epithets. In Russian, zhid is one of those. Ask any Soviet Jew who grew up in that now extinct empire what it felt like to be on the receiving end of the slur, whose English approximation is “kike,” and they will mention the sound: a sinister hiss ending with a snap of the tongue against the back of the teeth.
For Lev Golinkin, the author of a new memoir about his family’s immigration from Soviet Ukraine to the West, that sibilant sound dominates most of his memories of life before 1989.
. . .
All their fears–of a government that sought to both erase their Jewish identity and discriminate against them for it, as well as of the unknown ahead–reached their apogee at their moment of immigration: Mr. Golinkin’s father, in a desperate attempt to save his life’s work, had hidden microfilm of all his patents in his underwear. When he saw how vigorously the border police were searching people, he took the rolls of microfilm to the bathroom and threw them out the window, into a fire blazing inside a steel drum just outside the border post. Once in the West, this man of incredible will achieved the rare feat of rebuilding his career from scratch.
Things didn’t work out as well for Mr. Golinkin’s mother: She found work only as a security guard.
At one point, a grown Mr. Golinkin confronts her about failing to foresee how difficult re-establishing herself would be, even calling her dreams of America “naïve and ridiculous.” She answers that she didn’t want to be afraid of her government anymore. She didn’t want to tell her son why “he should prepare for a long and painful life.” The sacrifice she made, he realizes, was for “peace and dignity, not a paycheck”–and, of course, for him.

For the full review, see:
GAL BECKERMAN. “BOOKSHELF; The Sinister Hiss; The author’s father, a successful engineer, hid microfilm of his patents in his underwear in a desperate attempt to save his life’s work.” The Wall Street Journal (Fri., Dec. 19, 2014): A13.
(Note: ellipsis added; italics in original.)
(Note: the online version of the review has the date Dec. 18, 2014, and has the title “Book Review: ‘The Marshmallow Test’ by Walter Mischel; To resist the tempting treat, kids looked away, squirmed, sang or simply pretended to take a bite.”)

The book under review is:
Golinkin, Lev. A Backpack, a Bear, and Eight Crates of Vodka: A Memoir. New York: Doubleday, 2014.

Italian Traditional Family Stunts Individual Enterprise

(p. 15) Hooper’s book, both sweeping in scope and generous with detail, makes persuasive arguments for how geography, history and tradition have shaped Italy and its citizens, for better and sometimes for worse. Roman Catholicism, for example, has indelibly conditioned Italian society, even as the Vatican’s restrictions are widely ignored. Catholicism’s great allowance for human frailty has translated into a great propensity for forgiveness, as evinced in the Italian justice system, but also resistance to the notion of accountability. It’s a word, Hooper adds, that has no counterpart in the Italian language.
. . .
There’s . . . mammismo, the propensity of young Italians to remain too closely tied to the maternal apron strings. But while “the traditional family has been at the root of much of what Italy has achieved,” Hooper writes, dependence on the family can infantilize, and lack of individual enterprise has held the country back. Indeed, various sections of Hooper’s book return to Italy’s economic decline and its underlying causes.
He notes that the paperwork and formalities of Italy’s cumbersome bureaucracy rob the average Italian of 20 days a year. And he wonders what other country could ever have had a Minister for Simplification to deal with its plethora of often conflicting laws and regulations.
Circumventing some of that bureaucracy partly answers another common question: Why is Italy so prone to corruption? After all, Italians are masters at sidestepping regulations, or, as the saying goes, “Fatta la legge, trovato l’inganno” (“Make the law, then find a way around it”). It’s no wonder foreign investment in Italy is so low.

For the full review, see:
LISABETTA POVOLEDO. “Under the Italian Sun.” The New York Times Book Review (Sun., March 1, 2015): 15.
(Note: ellipses added; italics in original.)
(Note: the online version of the review has the date FEB. 27, 2015, and has the title “‘The Italians,’ by John Hooper.”)

The book under review is:
Hooper, John. The Italians. New York: Viking, 2015.

In Defense of the “Degar-Andish”

(p. C9) “The Lonely War” begins by retelling a lesson from Ms. Fathi’s mother, imparted on the first day of third grade. “If anyone asks you whether your parents support the revolution, you must say, ‘Yes, they do.'”
. . .
As the Islamic dress code became obligatory, Ms. Fathi and her sister, Goli, faced the tyranny of a “morality” teacher at school who tried to mold them into ideal Muslim girls.
The author remained steadfastly critical through it all. “To feel human,” she writes, “we needed to retake control of our minds as well as our bodies. We waged the war on both fronts.”
. . .
Defying a ban on covering the protests any further, Ms. Fathi was under surveillance at her home and tailed by government agents; her life was threatened. She, her husband and two children left Iran in June 2009.
. . .
Her portraits of the women’s rights activists Faezeh Hashemi and Shahla Sherkat make for fascinating reading. So do her accounts of other courageous Iranian women like the lawyers Mehrangiz Kar and Shirin Ebadi (the first Muslim woman to be awarded the Nobel Peace Prize, in 2003), who made legal challenges against discriminatory laws against women, and publishers like Shahla Lahiji who dared to print the work of those branded as “degar-andish,” literally, “those who think differently.”

For the full review, see:
NAHID MOZAFFARI. “Books of The Times; Portrait of Iran, Where Revolution Is Ideological and the Costs Are Human.” The New York Times (Thurs., Jan. 1, 2015): C9.
(Note: ellipses added.)
(Note: the online version of the review has the date DEC. 31, 2014.)

The book under review is:
Fathi, Nazila. The Lonely War: One Woman’s Account of the Struggle for Modern Iran. New York: Basic Books, 2014.

Smart Phones Bring Power to the Patient

(p. A11) We instinctively reach for our smartphones when we need to take pictures, get directions, deposit checks or reserve a table. Eric Topol, a cardiologist and digital pioneer, thinks that they are ready to perform at least one more task: revolutionize health care. In “The Patient Will See You Now,” he argues that smartphones will democratize medicine by bringing data and control directly to the people.
The power of doctors, says Dr. Topol, “can be likened to that of religious leaders and nobility” in centuries past, when knowledge and authority belonged to a small elite. He notes that we’ve never seen “a discrete challenge to the medical profession” akin to Luther ‘s challenge to the Roman Catholic Church or democracy’s challenge to monarchy and despotism. “But we’ve not had the platform or landscape for that to be accomplished. Until now.” Smartphones, he says, enable a range of medical applications to move from the hospital to the home, and they shift medicine’s locus of control from doctor to patient.

For the full review, see:
DAVID A. SHAYWITZ. “BOOKSHELF; Doctor Android; In the same way that Luther challenged the Catholic Church, smartphones are poised to upend the medical profession.” The Wall Street Journal (Tues., Jan. 13, 2015): A11.
(Note: the online version of the review has the date Jan. 12, 2015.)

The book under review is:
Topol, Eric. The Patient Will See You Now: The Future of Medicine Is in Your Hands. New York: Basic Books, 2015.

Economic Hope Cures Terrorism

(p. C1) As the U.S. moves into a new theater of the war on terror, it will miss its best chance to beat back Islamic State and other radical groups in the Middle East if it doesn’t deploy a crucial but little-used weapon: an aggressive agenda for economic empowerment. Right now, all we hear about are airstrikes and military maneuvers–which is to be expected when facing down thugs bent on mayhem and destruction.
But if the goal is not only to degrade what President Barack Obama rightly calls Islamic State’s “network of death” but to make it impossible for radical leaders to recruit terrorists in the first place, the West must learn a simple lesson: Economic hope is the only way to win the battle for the constituencies on which terrorist groups feed.
I know something about this. A generation ago, much of Latin America was in turmoil. By 1990, a Marxist-Leninist terrorist organization called Sendero Luminoso, or Shining Path, had seized control of most of my home country, Peru, where I served as the president’s principal adviser. Fashionable opinion held that the people rebelling were the impoverished or underemployed wage slaves of Latin America, that capitalism couldn’t work outside the West and that Latin cultures didn’t really understand market economics.
The conventional wisdom proved to be wrong, however. Reforms in Peru gave indigenous entrepreneurs and farmers control over their assets and a new, more accessible legal framework in which to run businesses, make contracts and borrow–spurring an unprecedented rise in living standards.

For the full commentary, see:
HERNANDO DE SOTO. “The Capitalist Cure for Terrorism; Military might alone won’t defeat Islamic State and its ilk. The U.S. needs to promote economic empowerment and entrepreneurship to give the Arab world another path.” The Wall Street Journal (Sat., Oct. 11, 2014): C1-C2.
(Note: italics in original.)
(Note: the online version of the commentary has the date Oct. 10, 2014, and the title “The Capitalist Cure for Terrorism; Military might alone won’t defeat Islamic State and its ilk. The U.S. needs to promote economic empowerment.”)

Soto’s masterpiece is:
Soto, Hernando de. The Other Path: The Invisible Revolution in the Third World. New York: Basic Books, 1989.

Shetl Golden Age Ended When “Russia Repurposed Shtetl Jews as Scapegoats”

(p. 15) Smuggling looms large not only in the economy of Petrovsky-Shtern’s shtetl but for its symbolism, too. The author is interested in the way aspects of one world slide inside another. His golden-age shtetl was born when Russia swallowed a giant slice of Poland at the end of the 18th century and went from having few Jews to overseeing vast numbers of them, many of whom lived in privately owned Polish towns.
These towns are the essential ingredients of the hybrid world Petrovsky-Shtern is celebrating. Polish nobles had permitted Jews to live there on the condition that they ran the outdoor markets, sold liquor and in general acted as engines of trade. When the towns fell under Russian rule, Jews retained many of their economic privileges while expanding their civil rights, especially after they displayed a willingness to inform on their erstwhile Polish overlords.
Shtetl dwellers became adept at playing the declining Polish nobility off against bribable Russian officials. The czar had not yet laid his heavy hand on the trade by which shtetl Jews powered the economic growth of western Russia. Neither had he made nationalism the supreme ideology and Eastern Orthodoxy synonymous with Russian nationalism.
That would come, and as the Russian treasury bought up more and more of the private towns and trade died, Russia repurposed shtetl Jews as scapegoats for a restive peasant population.

For the full review, see:
JONATHAN ROSEN. “World of Our Great-Grandfathers.” The New York Times Book Review (Sun., July 27, 2014): 15.
(Note: the online version of the review has the date July 25, 2014.)

The book under review is:
Petrovsky-Shtern, Yohanan. The Golden Age Shtetl: A New History of Jewish Life in East Europe. Princeton, NJ: Princeton University Press, 2014.

Declaration and Constitution Built Upon Philosophical Radicals Locke, Spinoza, Epicurus and Lucretius

(p. C7) In Mr. Stewart’s telling, the central tenets of “philosophical radicalism” worked their way into the Declaration of Independence and the Constitution by a kind of ideological stealth. When, for example, Jefferson referred in the first paragraph of the Declaration to “the separate and equal station to which the Laws of Nature and of Nature’s God entitle” a nation, he wasn’t just offering a palatable conception of deity to his religious or nominally religious readers. He was drawing on a radical tradition stretching back to John Locke and especially to the Dutch rationalist Baruch Spinoza, who himself had drawn on the ancient Greek philosophers Epicurus and Lucretius.

For the full review, see:
BARTON SWAIM. “How Radical Were the Founders?; Was America’s revolution driven by political philosophers, or practical men reacting to events?” The Wall Street Journal (Sat., July 26, 2014): C7.
(Note: the online version of the review has the date July 25, 2014, and has the title “Book Review: ‘Nature’s God’ by Matthew Stewart & ‘Independence’ by Thomas P. Slaughter; Was America’s revolution driven by political philosophers, or practical men reacting to events?”)

The book discussed in the quoted passage is:
Stewart, Matthew. Nature’s God: The Heretical Origins of the American Republic. New York: W. W. Norton & Company, 2014.

Similarities Between Lucretius and Galileo

(p. 254) Like Lucretius, Galileo defended the oneness of the celestial and terrestrial world: there was no essential difference, he claimed, between the nature of the sun and the planets and the nature of the earth and its inhabitants. Like Lucretius, he believed that everything in the universe could be understood through the same disciplined use of observation and reason. Like Lucretius, he insisted on the testimony of the senses, against, if necessary, the orthodox claims of authority. Like Lucretius, he sought to work through this testimony toward a rational comprehension of the hidden structures of all things. And like Lucretius, he was convinced that these structures were by nature constituted by what he called “minims” or minimal particles, that is, constituted by a limited repertory of atoms combined in innumerable ways.

Source:
Greenblatt, Stephen. The Swerve: How the World Became Modern. New York: W. W. Norton & Company, 2011.