Late comedy break

I see this has been around since 2010, and has had millions of views, as well as being mentioned at the Gulliver blog on the Economist in 2011.  I expect it has been very big in public servant emails.  In any event, I only saw it yesterday, and did find it funny:

Warning:  contains fake swearing.

Let's hear it for the state (sort of)

The visible hand | The Economist

This will go over well at Catallaxy. The Economist has a quasi sympathetic look at the success of "state capitalism," as demonstrated by China, Brazil and elsewhere:

This special report will cast a sceptical eye on state capitalism. It will raise doubts about the system’s ability to capitalise on its successes when it wants to innovate rather than just catch up, and to correct itself if it takes a wrong turn. Managing the system’s contradictions when the economy is growing rapidly is one thing; doing so when it hits a rough patch quite another. And state capitalism is plagued by cronyism and corruption.

But the report will also argue that state capitalism is the most formidable foe that liberal capitalism has faced so far. State capitalists are wrong to claim that they combine the best of both worlds, but they have learned how to avoid some of the pitfalls of earlier state-sponsored growth. And they are flourishing in the dynamic markets of the emerging world, which have been growing at an average of 5.5% a year against the rich world’s 1.6% over the past few years and are likely to account for half the world’s GDP by 2020.

State capitalism increasingly looks like the coming trend. The Brazilian government has forced the departure of the boss of Vale, a mining giant, for being too independent-minded. The French government has set up a sovereign-wealth fund. The South African government is talking openly about nationalising companies and creating national champions. And young economists in the World Bank and other multilateral institutions have begun to discuss embracing a new industrial policy.

The Economist comments are often worth reading too, and this one caught my eye:

The problem is that the Western liberal capitalism, that developed our society, has transformed paradoxically into communism. The welfare state is really a form of communism that prune and obstruct the tradicional liberalism that became western contries leaders of the world.

If you create a huge free public health system, a three years unemployment coverage, a free educational system, a grants culture or compel successful workers to pay 56% income tax, you really has establish a communism regime where talented people have to support others without any merit more than to be human beings.

Yes, what a tragedy that is!

A bit of a worry

BBC News - Big Tokyo earthquake likely 'within the next few years'

A big earthquake is much more likely to hit the Japanese capital, Tokyo, in the next few years than the government has predicted, researchers say.

The team, from the University of Tokyo, said there was a 75% probability that a magnitude 7 quake would strike the region in the next four years....

Researchers at the University of Tokyo's earthquake research institute based their figures on data from the growing number of tremors in the capital since the 11 March 2011 quake.

They say that compared with normal years, there has been a five-fold increase in the number of quakes in the Tokyo metropolitan area since the March disaster.

The Dotcom life

'I have a different attitude towards money than those who rather hoard it': inside the lavish life of Megaupload founder Kim Dotcom

This article is most remarkable for the photos it contains of the larger than life (or at least, larger than normal) Mr Dotcom. Quite an effort put in by the journalist to make him look funny, I think. Not that I mind in this case.

For future reference

The Republicans’ new voodoo economics - The Washington Post

I was asked over the weekend why I had started saying that it seemed to me that the Right in America had re-adopted a form of "voodoo economics".

I don't think I knew that an economics editor from The Economist had written an article in August with this very title, and I link it here for future reference.

Update:  Slate looks at how Gingrich's tax reform proposals are marginally different from those of the other Republicans.  But it points out:

 Every single candidate from the wacky Herman Cain to nice guy John Huntsman is running on the premise that taxes should be reduced relative to current policy, especially on high-incomes and on investment income. Gingrich is no exception to that rule as this chart based on Tax Policy Center analysis will show:

One respect in which Newt stands out from the pack somewhat is that essentially everyone's taxes go down at least a little under the Gingrich Plan. Most of the Republican contenders are currently preparing to raise taxes on a large number of lower income families who benefit from what are called refundable tax credits.

But as the first comment following the article notes:

I don't think anyone really believes that Gingrich et al are even pretending to look after "the 99%". How can someone simultaneously shriek about the deficit, openly plot a bloody, senseless, and expensive war, and propose steep tax cuts for everyone? You would think that someone who wanted to shrink the deficit or take a bite out of the debt would keep both massive spending cuts and tax hikes on the table.

Ocean acidification, continued...

Unprecedented, man-made trends in ocean's acidity

You can see why climate change skeptics think they have won...

Actually, no; no you can't.

(It's true, the rate of increase over the last little while has not been at the rate expected by some models.  It's not true that, in the big picture, it looks like warming is all over.)

Why there is no point in my going to literary festivals

Michael Hayworth, a publisher, complains in a column in The Age today that Australian "classic"novels are forgotten all too quickly by both academia and the public, and many are out of print.  But he starts with this observation:

We live in the world of the home-grown literary bestseller, the world of The Slap and The Secret River. We love our new stars, and celebrate the success of Favel Parrett or Toni Jordan or Craig Silvey. Our writers have careers both at home and abroad. We no longer expect our life-changing books to be written in isolation and despair, against the odds, fulfilling what Henry Lawson came to believe was the destiny of the Australian writer.

OK, well, I've heard of The Slap because it became a TV series last year that didn't sound all that interesting, and I therefore didn't watch.  I have heard the title "The Secret River".  I think.  

But, sorry, call me completely out of touch with Australia literature if you want, I have not heard of Favel, Toni or Craig.  And I even watch First Tuesday Book Club about half the time its on.  [Now that I think of it, I can't remember the name of any Australian author who I saw on it last year, except for potboiler thriller writer Matthew O'Reilly (who I also haven't read.)  Maybe I only watch the show because I like it when they strongly disagree on the merits of something I'm never going to read anyway.]

Back to Hayworth:

Our universities have failed for more than a century to create any kind of enduring tradition for the teaching of Australian literature. We are so familiar with this failure we hardly notice. And our publishing has always been dominated by British houses, which have not always felt the need, simply because a book is part of our national heritage, to keep it available.

In 2011, in not a single course in the whole country were students asked to read Henry Handel Richardson's The Fortunes of Richard Mahony. This is the equivalent of not one Russian university teaching Anna Karenina, of Madame Bovary going untaught in France.

There you go:  another Australian author and book, this one a "classic" apparently, which I haven't heard of.

But hang on a minute:  "failed for more than a century to create any ...enduring tradition..." is a bit rich isn't it?   By 1900, the country had only been around in any substantial form for a few decades.  (Have a look at this chart, which indicates the white population in 1843 was barely 250,000.)  Sure, Sydney University was founded in 1850 (presumably with very small class sizes,) but people coming here were hardly motivated by the weather making it a nice place in which to write books, and it's hard to imagine University courses of the early 20th century being designed around the works of Henry Lawson (or some such.)

In any event, I'm not entirely sure why Universities need to "teach" modern literature at all, but that's just me a being a not-very-arty philistine, I suppose; even though readers of this blog may think I am more "arts" inclined that I really am due to my reports on the latest weird installations at Brisbane's GOMA.   I can see the value in studying (as opposed to merely experiencing) literature from the point of view of what it tells us about societies'  and individual's attitudes in the past, and the arc of their development over time; this applies especially to really old literature.   But the study of modern literature when there is plenty of other material around about the society it was written in; well, after the first 5 years of analysis of a particularly complex book, I am not entirely sure what more there is to be said or taught, and you could probably now find most of that analysis for free on the net instead of going to university.

Anyhow, Hayworth's complaint about good Australian books being out of print would, one expects, be answered by the increasing use of e-readers.   Surely it can't be very expensive to put them out in electronic  format, and even develop a specialised field of advertising for formerly acclaimed books which have been out of print for some years.

If the publishing industry can't work out how to do that, Andrew, I'd say it's pretty much their own fault, and I wouldn't blame it on Universities at all. 

Tourism and politics

Egyptian frustration as tourists stay away | World news | The Guardian

The dramatic drop in tourism to Egypt (at least 32%, possibly 50%) raises an interesting question: can the need for Western tourism be a moderating force on State enforced religious conservatism?

Not for the first time, I will again suggest: much of the Middle East should be managed by Disney. They may have to give up their "gay days," though.

A bit embarrassing (OK, very embarrassing)

The anti-fornication, anti-abortion wife of Rick Santorum lived very differently in her 20s.

I know very little about Rick Santorum, so was this already known in the States? In any event, I was surprised to read about the very less than ideal Catholic life his wife led in her 20's.

About that fridge...

George Lucas Is Ready to Roll the Credits - NYTimes.com

This New York Times article is largely about a new George Lucas produced film "Red Tails," which (to his chagrin) he had to finance personally. It sounds potentially good - an old fashioned patriotic film about the (black) Tuskegee Airmen, featuring a lot of aerial footage. And, importantly, it's not actually directed or written by Lucas.

The article also spends a lot of time reviewing Lucas' career, and the enemies he has made with fanboys who hate him fiddling with his Star Wars films gets much coverage.

But the other great controversy of his movie making career - the much derided "nuking the fridge" segment from the much derided Indiana Jones and the Kingdom of the Crystal Skull - is what I want to note.

I cannot believe how much venom is directed at that film. It was mentioned in at least half of the Tintin reviews I read, usually reading something like "this is a much better Spielberg action film than that last embarrassment of an Indiana Jones film." Well, I beg to differ.

I didn't think IJKCS was wonderful: I thought the script could have been much better, and, yes, OK, it was the silliest Indiana Jones film with some of the fake stunts, but there were enough well done sequences and images that I still ranked it as being enjoyable enough.

So, how did "nuking the fridge" manage to not offend me? I mean, sometimes really stupid science puts me off an entire movie. (The villain needing a satellite dish the size of Arecibo radio observatory to get a message to an orbiting satellite weapon in Golden Eye is the example I remember most frequently.) So what about the fridge? My reaction was that it was extremely unlikely and therefore a bit silly, but not fundamentally impossible. I now have information to back up that view.

The NYT notes (and I had heard this before) that Steven Spielberg claimed in one interview that it was his "silly idea". However, Lucas tells the paper that this was just Spielberg trying to be nice:

When I told Lucas that Spielberg had accepted the blame for nuking the fridge, he looked stunned. “It’s not true,” he said. “He’s trying to protect me.”
In fact, it was Spielberg who “didn’t believe” the scene. In response to Spielberg’s fears, Lucas put together a whole nuking-the-fridge dossier. It was about six inches thick, he indicated with his hands. Lucas said that if the refrigerator were lead-lined, and if Indy didn’t break his neck when the fridge crashed to earth, and if he were able to get the door open, he could, in fact, survive. “The odds of surviving that refrigerator — from a lot of scientists — are about 50-50,” Lucas said.

I wonder who those scientists are?

Anyway, that's enough for me. My gut reaction was about right, and Crystal Skull haters will just have to concentrate on the vine swinging scene instead. (Hey, that wasn't fundamentally impossible, either.)

The big computer in the sky

I haven't been spending much time checking new paper on arXiv lately, but here's a new one that talks about the idea of the Universe as a program being run on a giant quantum computer. 

I liked these parts:

And this part near the end:

Whatever happened to Spielbergian aliens?

The two big science fiction-ish hits of Steven Spielberg's early career, Close Encouters and ET, were notable for the niceness of the aliens:  little squishy botanist ET wouldn't harm a fly; and although the CE3K aliens appeared to have no concept of how disorientating it may be for humans to be sucked up into a mother ship and returned to their families 60 years later, they were touchy feely nice guys in the end.  No alien's perfect, I guess:  ET may well have turned rapidly into an alcoholic if he could have tolerated family absence better.

So, while watching Cowboys and Aliens on DVD last night, which Spielberg executive produced, I wondered why he now only seems to be involved with films showing aliens that want to squash humans like so many bugs.

His own War of the Worlds showed physically weak looking aliens who nonetheless thought humans were the most convenient source of blood and bone fertiliser for the lawn; last year's exec produced Super 8  had an alien that was (if I recall correctly) being treated unfairly, but nonetheless was ultra violent in response;  and now Cowboys and Aliens had another set of grotesque designed aliens who, despite having the technology to come to Earth in a pretty cool looking spaceship, thought the best way to dispose of interfering mammals is to bite their neck out or stab and slash them with their built in dagger fingers.

Doesn't anyone write science fiction with nice aliens any more?

As for Cowboys and Aliens as a movie:  the critical response was about right - not great, not horrendous, but had a bit of a feel of a lost opportunity to do a cool genre mash up better.

Now they tell us...

According to this article, people with a shipping industry background have been getting worried for a number of years about the safety of mega cruise ships.

Great mistranslations in history

Actually, the post is about Original Sin again.

Now, it is quite possible that I have read about this particular translation issue before, but have forgotten it.   Nonetheless, this translation issue was noted in a book I picked up at the Lifeline Bookfest yesterday (yes, Brisbane people - you have until next weekend to load up on books you probably won't finish before the next one comes around), but a simpler explanation is to be found via Google books, which turned up this extract from Hans Kung book "Great Christian Thinkers":

One other thing occurred to me about this - and I presume this is not an original thought - until Catholic scientist priest Spallanzani, who I mentioned here several posts back - did his 18th century work, mammalian reproduction as requiring both ovum and sperm was not well understood, and the idea that semen alone contained a tiny human just waiting to be planted and grow up was one way of understanding it.  Logically, then, there was a sense in which one man's seed also contained all the future babies as well as his own.

Would such thinking contribute to the way in which Augustine might have thought all humans were "in" Adam, and (in a sense) were quasi-participants in the original sin?

Update:  Another book (Augustine of Hippo - a life" by Henry Chadwick ) notes the following, which seems relevant to my speculation:
 

Update 2:  It may not have been Augustine's idea, but we do find in the Wikipedia entry for homunculus that some later thinkers thought that "preformationism" was relevant to original sin:

It was later pointed out that if the sperm was a homunculus, identical in all but size to an adult, then the homunculus may have sperm of its own. This led to a reductio ad absurdum with a chain of homunculi "all the way down". This was not necessarily considered by spermists a fatal objection however, as it neatly explained how it was that "in Adam" all had sinned: the whole of humanity was already contained in his loins.

Actually, the Wiki entry on preformationism is worth looking at too, for a more detailed look at its development in philosophy and its lasting influence.  It all starts with Pythagoras, apparently.  When microscopes came along, the dutch inventors gave preformationism a boost by claiming to see (in a fashion which reminds me of how, much later, Martian canals would be imagined via telescopes) things in semen that simply aren't there:

Dutch microscopist Antonie van Leeuwenhoek was one of the first to observe spermatozoa. He described the spermatozoa of about 30 species, and thought he saw in semen, "all manner of great and small vessels, so various and so numerous that I do not doubt that they be nerves, arteries and veins...And when I saw them, I felt convinced that, in no full grown body, are there any vessels which may not be found likewise in semen." (Friedman 76-7)^[7]

But, going back to Augustine, it would seem that he does not really count as a preformationist:

St. Augustine and St. Thomas Aquinas both held that hominization, or the coming into being of the human, occurs only gradually. Quickening was thought to occur around 40 days, and to be the point at which the merely animal mix of material fluids was ensouled. Until 1859, when Pope Pius IX decreed that life begins at “conception,” the Church was epigenetic along with the Aristotelians [see Maienschein 2003].

Put down the can

Study finds caffeine poisoning on the rise

I suppose it's no surprise that the highly caffeinated soft drink market should cause a spike in the number of cases of apparent caffeine poisoning. Is this part of the report right, though?:

Caffeine toxicity can mimic amphetamine poisoning, cause seizures, psychosis, cardiac arrhythmias and rarely even death, but the most common symptoms reported include irregular heart rate, tremors, stomach upsets and dizziness.

Well, Google knows everything, and links me to this blog post, containing the following extract from a toxicologist's book:

“Caffeine-induced psychosis, whether it be delirium, manic depression, schizophrenia, or merely an anxiety syndrome, in most cases will be hard to differentiate from organic or non-organic psychoses….

The treatment for caffeine-induced psychosis is to withhold further caffeine.”

In fact, the entire website ("The Caffeine Web") describes itself as having the following purpose:

At CaffeineWeb.com, psychiatrists, allergists and toxicologists address caffeine's potential to induce symptoms of mental illness in healthy people.

But it appears to have been a short lived affair. Maybe the author had a relapse after a particularly hard night on the Starbucks.

The lucky tilt

Here's an interesting story from Physorg about the possible importance of planetary tilt for the emergence of life:

But take away the Earth's axial slant, and the place might become a lot less inviting.

With an obliquity of less than five degrees or so, an Earth-like planet's broader equatorial regions bear the full brunt of a sun's radiance. The polar regions also receive far less sunlight than they do with seasonal ebbs and flows. The result: extreme temperature gradients based on latitude. "Your equator is heated enormously while the poles freeze," said Heller.

In theory, bands of habitability in temperate, mid-latitude zones could persist. In a worst-case scenario, however, the entire atmosphere of a zero-obliquity planet could collapse, Heller said. Gases might evaporate into space around the planet's blazing middle and freeze to the ground in the bleak north and south.

Life, had it ever emerged, would be stopped dead in its tracks.

And the problem is, for life on other planets, that red dwarf stars may well erase planetary tilt relatively quickly.

It sounds like it may be an important reason as to why you can have billions of planets, but not many suitable for life.

Back to Pelagius?

I saw a link to an article in The Tablet about evolution and religion by Jack Mahoney, but it was behind the paywall and couldn't get to it.  (The Tablet offers very little for free.)

Anyway, a bit of Googling shows that Jack Mahoney is a Jesuit and has recently published a book "Christianity in Evolution: An Exploration".

It sounds very interesting.  As the review in The Independent notes:

Mainstream Christianity long ago dropped overt hostility to Darwin, and even manages to speak of him fondly on occasion, but it has held back from the next logical step, bringing theology and evolution into meaningful dialogue. Christianity, Mahoney argues, "has been strangely silent about the doctrine of evolution" because to accept it wholeheartedly would then involve a redrawing of the theological map. Yet that is precisely what he wants it to do.

It's true: there's an unresolved tension in the modern Catholic Church between the scientific understanding of evolution and the traditional understanding of the role of Christ; it is being ignored rather than dealt with adequately.  The fundamental problem is that evolution erodes the concept of Original Sin.   It certainly can't be understood in the previous sense of being the reason why death and suffering came to the Earth.

Thus, it is not surprising that Mahoney follows the path previously trod by another Jesuit interested in evolution, Teilhard de Chardin, in throwing doubt on the traditional understanding of Original Sin.  Of course, once you start questioning one traditional theological understanding, it can have a bit of a domino effect. From another review from a Jesuit website:

 Mahoney suggests that more traditional understandings of Original Sin, the Fall, Atonement, Justification and similar concepts no longer sit comfortably in an evolutionary context. His own position on sin in this context is very helpful: ‘Sin emerges as humanity’s yielding to evolutionary selfishness and declining to accept the invitation to self-transcendence: it is a refusal to transcend oneself in the interests of others.’ (p.43) Put like that, it makes sense of Paul VI’s claim that ‘the world is sick’ (Populorum Progressio, §66) and his diagnosis of its sickness as ‘the lack of brotherhood among individuals and peoples’. I also liked Mahoney’s comment: ‘What people in today’s culture need most is not the recovery of a sense of sin but the acquiring of a sense of purpose in their lives.’ (p.66)

I don't know:  I kind of miss the emphasis on personal sin in the Church these days.  But anyway, the review also notes:

He carries this approach to the Incarnation through to offer an interpretation of Christ’s death and resurrection, too, suggesting that evolutionary theology:

proposes that the motive for the Word becoming flesh was not to save humanity from any inherited congenital sinfulness; it was for Christ to lead and conduct the human species through the common evolutionary fate of individual extinction to a new level of living with God. Nor was this done by the offering of Christ as an expiatory sacrifice to placate an injured God; it was achieved by Christ’s freely confronting death and winning through to a new phase of existence to be imparted to his fellow humans in their evolutionary destiny to share fully in the life of God. (pp.14-15)

Such suggestions will, one would think, not endear Mahoney to Pope Benedict; but then again, some people took the latter's mention of Teilhard de Chardin with brief approval in 2009 as indicating a softening of the previous Vatican warnings against his theological thoughts.

The problem, of course, is that Original Sin in its traditional form has been solidly maintained by the Church virtually since its inception.  Pelagius' views on the topic (that Adam merely set a bad example to humanity), which presumably can be more easily accommodated within modern understanding of evolution, lost out in the ideological battle with St Augustine.  (I see from Wikipedia that there was also Semipelangianism, which was an attempt to find a compromise between Augustinian and Pelagian views, but it was also promptly condemned as heresy.)

I would expect that Pelagianism gets covered in Mahoney's book, as it certainly seems he is effectively arguing that the modern understanding of evolution forces us to return to something resembling it.

Finally, while Googling around on the topic, I found this chapter of an online book * which deals with the theological response in the Catholic Church to evolution.   It is very detailed, but rather good.  Amongst other points if makes, it seems that it may have been well into the 20 th century before a majority of theologians really started believing that evolution was completely true.   This does not surprise me.  My own father, for example, never fully accepted evolution, and as it was a topic that the Church chose not to preach about, I expect many Catholics born in the first (say) third of the last century found evolution a topic easy to ignore, and a little hard to believe, and as such it did not represent much of a challenge their faith.

* the website it is from is said to be "Where Christian mysticism, theology and metaphysics meet Eastern religions, Jungian psychology and a new sense of the earth", and appears to be mostly the work of James Arraj, a psychologist who died a year or two ago.  I don't know about the quality of everything he has written, but the chapter I have linked to here seems pretty good.

Respect needed

BBC News - Eve teasing in India: Assault or harassment by another name

I didn't realise India could be such an unpleasant place for female tourists. Not just the article, but many of the comments following, indicate that it can be quite aggravating for them.

Terry Eagleton dissents

Religion for Atheists by Alain de Botton - review | Books | The Guardian

Terry Eagleton is always an interesting commentator, even if his Marxist take on Christianity is not for everyone. Here, he reviews Alain de Botton's book that argues in the tradition of Matthew Arnold, who (explains Eagleton):

....feared the spread of godlessness among the Victorian working class. It could be countered, he thought, with a poeticised form of a Christianity in which he himself had long ceased to believe.

The key criticism of this approach is in these paragraphs:

There is something deeply disingenuous about this whole tradition. "I don't believe myself, but it is politically prudent that you should" is the slogan of thinkers supposedly devoted to the integrity of the intellect. If the Almighty goes out of the window, how are social order and moral self-discipline to be maintained? It took the barefaced audacity of Friedrich Nietzsche to point out that if God was dead, then so was Man – or at least the conception of humanity favoured by the guardians of social order. The problem was not so much that God had inconveniently expired; it was that men and women were cravenly pretending that he was still alive, and thus refusing to revolutionise their idea of themselves.

God may be dead, but Alain de Botton's Religion for Atheists is a sign that the tradition from Voltaire to Arnold lives on. The book assumes that religious beliefs are a lot of nonsense, but that they remain indispensible to civilised existence. One wonders how this impeccably liberal author would react to being told that free speech and civil rights were all bunkum, but that they had their social uses and so shouldn't be knocked. Perhaps he might have the faintest sense of being patronised. De Botton claims that one can be an atheist while still finding religion "sporadically useful, interesting and consoling", which makes it sound rather like knocking up a bookcase when you are feeling a bit low. Since Christianity requires one, if need be, to lay down one's life for a stranger, he must have a strange idea of consolation. Like many an atheist, his theology is rather conservative and old-fashioned.

De Botton does not want people literally to believe, but he remains a latter-day Matthew Arnold, as his high Victorian language makes plain. Religion "teaches us to be polite, to honour one another, to be faithful and sober", as well as instructing us in "the charms of community". It all sounds tediously neat and civilised. This is not quite the gospel of a preacher who was tortured and executed for speaking up for justice, and who warned his comrades that if they followed his example they would meet with the same fate. In De Botton's well-manicured hands, this bloody business becomes a soothing form of spiritual therapy, able to "promote morality (and) engender a spirit of community". It is really a version of the Big Society.