Will > Books: 2023-nonfiction-reader-challenge‎ (9)

What makes a person the same person over time? Is it our consciousness, the what-it’s-like to be us? Is consciousness like a light that’s either on

What makes a person the same person over time? Is it our consciousness, the what-it’s-like to be us? Is consciousness like a light that’s either on or off?

What remains of a person once they’ve died? It depends on what we choose to keep.

I always understood my father’s desire to resurrect his father’s identity as being connected to two different kinds of trauma. One is the loss of his father at a young age in a common but tragic scenario, with heart disease. The other trauma is this loss of a whole culture. Jewish life in Vienna was incredibly vibrant. Literally overnight it was lost. The suddenness of that loss was profound, and it took me a while to appreciate that. My great-aunt Dorit, who died this past year at 98, said they were following all the arbitrary protocols of the Nazis to save all this documentation. Saving documentation is an inheritance in my family that is a response to that traumatic circumstance. - from the PW interview

I used to wonder if I could wake up into a different self. For all I knew, it could have happened every morning. A new self would have a new set of memories.

AMY KURZWEIL is a New Yorker cartoonist and the author of Flying Couch: A Graphic Memoir. She was a 2021 Berlin Prize Fellow with the American Academy in Berlin, a 2019 Shearing Fellow with the Black Mountain Institute, and has received fellowships from MacDowell, Djerassi, and elsewhere.

She has been nominated for a Reuben Award and an Ignatz Award for “Technofeelia,” her four part series with The Believer Magazine. Her writing, comics, and cartoons have also been published in The Verge, The New York Times Book Review, Longreads, Literary Hub, WIREDand many other places. Kurzweil has taught widely for over a decade. See her website (amykurzweil.com) to take a class with her.

… a chemical is not intrinsically, good or bad, it’s just a chemical. What differs is the intent with which the chemical is used: either to preserv

… a chemical is not intrinsically, good or bad, it’s just a chemical. What differs is the intent with which the chemical is used: either to preserve life – – or to take it.

Within the annals of crime, murder holds a particularly heinous position. And among the means of killing, fewer methods generate such a peculiar morbid fascination as poison. Compared with hot blooded spur of the moment, murderers, the planned and cold calculations involved in murder by poison, perfectly fit the legal term malice aforethought. Poisoning requires planning and knowledge of the victim’s habits. It requires consideration of how the poison will be administered. Some poisons can kill within minutes; others can be given slowly, over time, gradually accumulating in the body, but still leading inexorably to the victim’s death.

Neil Bradbury grew up fascinated by murder mysteries and poisons. He is a graduate of the University of St. Andrews in Scotland, and the University of Wales School of Medicine, with degrees in Biochemistry and Medical Biochemistry. Although he grew up in the UK, he now lives and works in Illinois, USA, where he’s a scientist, teacher and writer. He also gets to play with nasty chemicals every day (during scientific experiments of course). - from his site

…in France in the late 1600s, the effectiveness of arsenic and disposing of wealthy relatives who had the temerity to remain alive, was so widespread that it gained the name Poudre de succession, or “inheritance powder.”

I had no idea my experience was so different from other people’s. Now I’m convinced that everybody has their own unique holographic experience of t

I had no idea my experience was so different from other people’s. Now I’m convinced that everybody has their own unique holographic experience of the sensory world.”

Synesthesia has been incorrectly defined, in my humble opinion, as “crossed wires in the brain” or “mixed-up senses.” In fact, synesthetes have the same primary response to a stimulus as neurotypical people do. If the numeral 5 appears in newsprint, I know that it is black on a white (well, somewhat beige) background. However, simultaneously, I see navy blue around that number and above that number it, like an aura. Therefore, I’ve created what I believe is a much better definition: Synesthesias are traits in which a sensory stimulus yields the expected sensory response plus one or more additional sensory responses.

Patricia Lynne Duffy, a member of the United Nations Staff 1 Percent for Development Fund committee, was safely ensconced in her Manhattan office, but when she read the proposals before her, she felt the pain of the world’s most fragile people.

There’s plenty of evidence that humans are adapting to, even passing, machines by using their senses. Just look at the mind-meld young people have with their personal devices and the manual deftness with which they use them compared to older generations. Maybe the singularity moves in two directions, and we meet somewhere along the way. There’s a human-based component not yet considered. And since we’ve recently learned that human sensory potentials are far greater than we knew, perhaps we have a little more time to think about the value of being Homo sapiens.

A very small subset of the neurological outliers known as mirror-touch synesthetes have extreme empathy for machines. They are sometimes able to feel the mechanisms in their own sensitive bodies. I call them machine synesthetes or machine empaths.

“We genuinely experience scent as the emotion we have attached to it,” one sensory educator said. “Our hearts lift at the aroma that reminds us of a happy day at the beach, or our hearts break a little when we smell the aroma of a long-dead relative’s soap.”

On Sunday February 18, [1945] the lieutenant in charge of Navy press at the
Oakland air base agreed to see her. Eying her credentials once more, he

On Sunday February 18, [1945] the lieutenant in charge of Navy press at the
Oakland air base agreed to see her. Eying her credentials once more, he handed them back.
“And just where was it you wanted to go,” he asked.
She had been rehearsing her response ever since her credentials first arrived in the mail.
“As far forward as you’ll let me,” she replied.
“Be here at 0600, tomorrow,” he said.

…good intentions have rarely paved such a direct route to hell.

She slept in Bedouin tents in the Algerian desert, and in the foxholes she dug herself in the hills overlooking Beirut. She rode in picket boats between battleships off the coast of Iwo Jima and flew in a nuclear-armed jet stationed on an aircraft carrier in the Aegean sea. On New Year’s Eve 1958, she patrolled the Soviet border with the Turkish infantry. On New Year’s Day 1959, she photographed Fidel Castro’s army as they entered Havana. She jumped out of planes over America, the Dominican Republic, South Korea, Laos, and Vietnam. She heard bullets flying over her head in Asia, North America, Europe, and Africa, and knew that they all sounded the same.

I side with prisoners against guards, enlisted men against officers, weakness against power.
—Dickey Chapelle

Lorissa Rinehart writes about art, war, and their points of intersection.
Her writing has recently appeared in Hyperallergic, Perfect Strangers, and Narratively, among other publications…When not writing she can be found photographing the natural world impinging upon the urban landscape or digging in the dirt with her husband and two sons in Santa Barbara, California. She holds an MA from NYU in Experimental Humanities and a BA in Literature from UC Santa Cruz.

The arc of every human life is measured out by the ceaseless accumulation of knowledge. Requiring only awareness and yet always welcoming curiosity

The arc of every human life is measured out by the ceaseless accumulation of knowledge. Requiring only awareness and yet always welcoming curiosity, the transmission of knowledge into the sentient mind is an uninterruptible process of ebbings and flowings. There are times—in infancy, or when at school in youth—during which the rate at which knowledge is gathered becomes intense and urgent, a welling tsunami of information ever ready for the mind to process. At other times, maybe later in life, the inbound knowledge drifts in more slowly, set to adhere and thicken like moss, or a patina.

Digital amnesia, for example, is now widely agreed to be a phenomenon, a thing. It is a condition that posits that words looked up online are often forgotten almost as quickly as they are acquired. Information that we know can easily be Googled needs never be known, or if it is known, needs never to be retained. Telephone numbers, for example, once so often known and the more cherished ones remembered, need not even be known at all now. The name of the person to be called is all that is required. The name is hyperlinked to the phone’s dialing system and merely touching the name gets the distant phone to ring.

A Chinese school final exam is to the American SAT as Go is to Go Fish.

…knowledge has long been seen as far too precious to treat with casual disregard. It needs to not just be kept, but kept safe and secure. For almost as long as language, especially written language, has existed, we have sought ways of collecting, storing, and safeguarding this endlessly swelling body of what is known, of what has been learned, and of all that can then be taught, discussed, challenged, debated, and decided. The most widely recognized and most ancient means of storage is the institution that derives its English name from the Latin word for the inner bark of a tree, on which early works were said to have been written. The Latin word for this bark is liber; by way of centuries of etymological convolution, the English word, used since Chaucer’s time, is, of course, the library.

Why…did the transmission of knowledges that seem so potentially beneficial to us all get to be so drowned out by the noise of commerce and nationalism and war?

What can and may and will happen next to our mental development if and when we have no further need to know, perhaps no need to think? What if we are then unable to gain true knowledge, enlightenment, or insight—that most precious of human commodities, true wisdom? What then will become of us?

How, in sum, do we value the knowledge that, thanks to the magic of electronics, is now cast before us in so vast and ceaseless and unstoppable a cascade? Amid the torrent and its fury, what is to become of thought—care and calm and quiet thoughtfulness? What of our own chance of ever gaining wisdom? Do we need it? Does anybody? How does a world function if no one within it is wise?

Tribalism is governed by a force so motivationally powerful that it predicts more of your behavior than your race, class, nationality, or religion

Tribalism is governed by a force so motivationally powerful that it predicts more of your behavior than your race, class, nationality, or religion. The formal analysis of this incredible phenomenon has only just begun, but the emerging science reveals that these factors are mere subjugates to our primal instinct to be a member of a tribe. This “Tribe Drive” is an ancient adaptation that has been a prerequisite for survival for 99.9 percent of our species’ evolutionary history. It is a critical piece of cognitive machinery—honed by millions of years of evolution—that gave us the ability to navigate, both cooperatively and competitively, increasingly complex social landscapes. But now that our species spans billions across the globe, does this adaptation continue to serve us, or is it mismatched to its environment? In other words, what happens when humans become either tribeless or destructively consumed by tribalism?

So next time you hear a raving demagogue counseling hatred for other, slightly different groups of humans, for a moment at least see if you can understand his problem: He is heeding an ancient call that—however dangerous, obsolete, and maladaptive it may be today—once benefited our species. — CARL SAGAN AND ANN DRUYAN, 1993

The core of the mismatch is that modern society has made us more physically isolated by decreasing our social support; all the while it has made us more mentally unstable by increasing social pressure, tricking us into thinking that low grade online and institutional social interaction is good enough to live a healthy and fulfilling life. In this sense, the people who dwelled in the first tribes were not challenged as much as we are today. Their units were glued together in a common struggle for survival, not the weak ideological grounds many use as the foundation to their tribal social identities today.

The figure of 150 seems to represent the maximum number of individuals with whom we can have a genuinely social relationship. . . . Putting it another way, it’s the number of people you would not feel embarrassed about joining uninvited for a drink if you happened to bump into them in a bar. — ROBIN DUNBAR, 1996

When we grow, develop, and live in a world where everything is geared toward the individual, how can we help but view the world with a more narcissistic lens? When we live with other people, share resources within the environment, and work through problems together, the outcome is an individual that is less self-centered and more psychologically flexible.

”Who ya gonna believe, me or your own eyes?” - Chico Marx in Duck Soup

The truth isn’t enough. Most people are

”Who ya gonna believe, me or your own eyes?” - Chico Marx in Duck Soup

The truth isn’t enough. Most people aren’t even listening for it.

The aim of that book [The Ungrateful Refugee] was to really look back on my own experience, and what people go through now to make some sense of the modern displacement experience. One of the sections of the book is about asylum storytelling, and I had so many stories of people getting disbelieved for the stupidest reasons, and the way that the asylum officers listen to the stories. It was very shocking. I wanted to write a lot more about that and, with this book, I wanted to expand that out to just how the vulnerable are listened to, versus people who are very privileged. - from the Ms Magazine interview

For most migrants [asylum attorney Maleha Haq] explained, credibility isn’t the reason for rejection. In fact, the issue of credibility is cleverly avoided by using the claimant’s own lack of knowledge about the definition of a word. What is a refugee? Before he is believed, an asylum seeker must choose the right story out of many, the relevant part of a complicated life. It’s like being asked to cut a circular disk from a cylinder. You have many stacked circles, but if you cut at the wrong angle, you have an oval. You’ve failed to present the desired thing.

Despite all the talk of leadership and change-making, what you actually learn at Harvard Business School is how to be believed—how to be the ones people want to believe, feel safe believing, given their heuristic shortcuts.

…belonging is a performance with a script

The Reid Technique begins with an assumption of guilt. It was originally intended to be used only when the interrogator is absolutely certain of guilt. Even then, it was intended not to extract a confession that might condemn the suspect on its own (the technique is, after all, so torturous that even its creators didn’t believe it would cause an innocent person to confess, they seemed aware of that risk), but to uncover new, unknown details—intimate ones about the why and the how—that could then be corroborated. It was that supporting physical evidence that would convict the guilty—a body, a weapon, some real proof.

this variability in judicial standards is one of the greatest flaws of the American asylum system. Why should the weight of any kind of evidence vary by judge? Should one’s fate depend on the compassion or politics of the judge assigned? Should it vary by administration?...asylum grant rates go up and down based on who the attorney general is. That’s not just at the judge level but at the screening stage. The number of people found to have credible fear and entitled to be seen by a judge depends on political pressure.

The real Poe considered himself first and foremost a poet. The real Poe was best known in his lifetime as first a tremendously tough critic, secon

The real Poe considered himself first and foremost a poet. The real Poe was best known in his lifetime as first a tremendously tough critic, second a poet, and third as the author of tales of mystery and horror. Our perception of Poe has reversed that order.

“Poe was no saint, and he wasn’t always easy to be around,” novelist Matthew Pearl said. “He had difficulty with friendships. He could push people away who were genuinely fond of him and wanted to help him. He could be charming, courtly, witty, and gracious, but he also could be sensitive, petty, suspicious, jealous, and resentful. He wanted to be noticed and appreciated, but he had a difficult time with processing appreciation.”

It is, in fact, a double-barreled mystery. What was the cause of Poe’s death, and what happened to him during those missing days before he was found “in great distress” on the streets of Baltimore, wearing ill-fitting clothes that were not his own? Why did he look so disheveled, his hair unkempt, his face unwashed, and his eyes “lusterless and vacant”? Pale and alternately described as both cold to the touch and burning up with fever, Poe in his delirium held conversations with what resident physician Moran said were “spectral and imaginary objects on the wall.” Sound like the description of a character in one of his stories? It also sounds like a mystery worthy of Poe’s master detective (and the model for so many super sleuths to follow), C. Auguste Dupin.

Edgar Allan Poe died on October 7th, 1849. The doctor labeled his cause of death as “phrenitis” (inflammation of the brain) which was commonly used when the true cause of death was unknown. Because of these mysterious circumstances, and the persona of Poe, there is much speculation about the true manner of his death. There are over 26 published theories on his demise, so far. - from The Poe Museum

Poe scholar Steve Medeiros puts it more vividly: “If you could look through the peephole and see who was knocking, and could see that it was Poe, you wouldn’t answer the door, because he would want something. As much of a genius as he is and as charming as he could be, he could also be a real pain in the ass.”

"Most people think of Poe as a gloomy pessimist, but, in reality, he was the eternal optimist. No matter what life threw at Poe, he always was kind of like Mr. Micawber in David Copperfield, sure that something was going to turn up. He always believed that. He never gives up.”

Profile - from Dawidziak’s site
Mark Dawidziak is the author or editor of 25 books, including three acclaimed studies of landmark television series: The Columbo Phile, The Night Stalker Companion and Everything I Need to Know I Learned in The Twilight Zone. He also is an internationally recognized Mark Twain scholar, and five of his books are about the iconic American writer…A journalism graduate of George Washington University, Dawidziak worked as a theater, film and television critic for many newspapers across the USA in his 43-year journalism career.

…it feels today that we are in the middle of a profound transformation of humanity.

We don’t live in a cos

…it feels today that we are in the middle of a profound transformation of humanity.

We don’t live in a cosmos. We live in a cosmogenesis, a universe that is becoming, a universe that established its order in each era and then transcends that order to establish a new order.

As a child I had learned that the Mass was where the sacred lived.

Humans have expressed their faith in a great variety of symbols, many of which have inspired me at one time or another. But today, if you ask for the foundation of my faith, I would say the stone cliffs of the Hudson River Palisades.

Everything is up in the air. We are living in a deranged world where nihilism dominates every major state. The contest today is for the next world philosophy.