All
I remember quite vividly the day in 1974 when this showed up in the mail, a selection of the Science Fiction Book Club. It was my introduction to Le Guin and anarchism.
Humans may have also evolved a unique hardwired instinct to ask questions to inquire about the inner simulations of others. Even Kanzi and the other apes that acquired impressively sophisticated language abilities never asked even the simplest questions about others. They would request food and play but would not inquire about another’s inner mental world. Even before human children can construct grammatical sentences, they will ask others questions: “Want this?” “Hungry?” All languages use the same rising intonation when asking yes/no questions. When you hear someone speak in a language you do not understand, you can still identify when you are being asked a question. This instinct to understand how to designate a question may also be a key part of our language curriculum.
Every Scientific Empire Comes to an End - The Atlantic:
Three-fourths of American scientists who responded to a recent poll by the journal Nature said they are considering leaving the country. They don’t lack for suitors. China is aggressively recruiting them, and the European Union has set aside a €500 million slush fund to do the same. National governments in Norway, Denmark, and France—nice places to live, all—have green-lighted spending sprees on disillusioned American scientists. The Max Planck Society, Germany’s elite research organization, recently launched a poaching campaign in the U.S., and last month, France’s Aix-Marseille University held a press conference announcing the arrival of eight American “science refugees.”
The MIT scientist who is thinking about leaving the U.S. told me that the Swiss scientific powerhouse ETH Zurich had already reached out about relocating her lab to its picturesque campus with a view of the Alps. A top Canadian university had also been in touch. These institutions are salivating over American talent, and so are others. Not since [Roald] Sagdeev and other elite Soviet researchers were looking to get out of Moscow has there been a mass-recruiting opportunity like this.
People sometimes ask me why I care. “Why do you care if a 38-year-old woman has a Squishmallow collection?” “Why do you care if a grown man cries over finally deciding on his Hogwarts House?” And I admit that this is a good-faith question. There are many things I don’t care about. If you’re not hurting anyone, if your regression is private, if you want to let your inner child out to play on weekends, go with God. But when the collective orientation of a society shifts away from maturity, and when entire media ecosystems are devoted to protecting people from the experience of being challenged or confronted, we don’t just lose some abstract dignity. We lose the capacity to solve real problems. Adults who refuse to be adults leave no adults to run the world. And somebody has to.
I discovered that the initial trauma of Arthur’s death was the coded cypher through which God spoke, and that God had less to do with faith or belief, and more to do with a way of seeing. I came to understand that God was a form of perception, a means of being alert to the poetic resonance of being. I found God to be woven into all things, even the greatest evils and our deepest despair. Sometimes I feel the world pulsating with a rich, lyrical energy, at other times it feels flat, void, and malevolent. I came to realise that God was present and active in both experiences.
From an essay I wrote four years ago recommending our attention to an idea in Hesse's The Glass Bead Game:
To imagine yourself as you might have been in another place and time is to practice the dialectic of sameness and difference in a way that enhances your self-understanding, your experience of the human lifeworld, without risking damage to a neighbor. As I argue in my book Breaking Bread with the Dead, one of Thomas Pynchon’s characters was right to say that “personal density is proportionate to temporal bandwidth,” and reading works of the past is an excellent way to increase that bandwidth without suffering from the tensions associated with projects like John Howard Griffin’s. But to imagine yourself into another life can be a powerful application of the argument I make there, and I am tempted to argue that the writing of a Castalia-style Life would make an excellent senior project for every university student.