Will truck drivers criminally sabotage automated trucks once their jobs are threatened?
Easy enough to do, an impulsive community, not PhD holders, their jobs, livelihood at stake...
(Just thinking out loud, folks. No hate. Breathe deep...)
Not likely. U.S. labor history has very few instances of this sort of thing. They may protest. They may legitimately demand retraining for another occupation. The problem is that work for lower-skilled work is diminishing as machines are made to do such work.
I think the solution is to rethink society as a community of leisure, rather than one of work. We are nearing a time in which a very small proportion of people will be able to make everything everybody needs. Let those people be the ones who like to do the work. Let others learn how to make art and teach children and help one another better.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions in italics and their subtexts are not mine.
Monday, August 15, 2016
Friday, August 12, 2016
What are the differences between authoritarianism, totalitarianism, and fascism?
What are the differences between authoritarianism, totalitarianism, and fascism?
Totalitarianism and Fascism are forms of authoritarianism, which is governance by an authority without the option of questioning whatever the authority orders. The distinctions between the three are mostly a matter of political theory, applying these labels is usually done very loosely and, in my opinion, badly.
An authoritarian government is any ruling political unit in which the person or group in power tells everyone else what to do, more or less without recourse. Monarchies without parliament and in which the monarch actually rules, as well as military governments and dictatorships of the left and the right can all be correctly identified as authoritarian. Most workplaces are authoritarian, too; the boss tells you what to do, or else. Similarly, most families have an authoritarian streak, as do schools. The basic idea is that what is done is not put to a vote: someone commands, others obey. Authoritarian governments, as you might imagine, can cover a very wide range of power regimes.
Totalitarian rule is called this because the power of those who govern extends to every aspect of life and society; in other words, total rule. They tell you what to say, what to think, where to live, what to study, where to work, etc. Obviously, because of the difficulty of controlling large populations minutely, no pure form of totalitarian government has ever existed. However, Soviet Communism, German Nazism and Italian Fascism attempted to be totalitarian for very different reasons.
All of which brings us to Fascism, which is the historical movement of Benito Mussolini, who ruled Italy as a dictator from 1929 to 1943. The word “fascism” comes from the Latin fasces, a bundle of rods tied around an ax; the members of the movement conceived of themselves as a tightly wound bundle of people who figuratively chopped down whatever stood in the way of their ideas. These ideas included the revival of Italy's glory as the center of the Roman Empire. It was a nationalist and ultra-conservative movement similar and allied to German Nazism and Spanish Falangism, yet distinctly Italian.
Because Fascism came to power first, its name became a shorthand for any right-wing authoritarian regime and for the supporters of such rule. The concept has also been twisted completely out of shape by rhetorical abuse. For example, Reaganism and Thatcherism (USA and UK in the 1980s), although ideologically in harmony with many fascist ideas, have been called fascist even though they operated in a political environment in which at least a pretense of democratic representation was maintained.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Totalitarianism and Fascism are forms of authoritarianism, which is governance by an authority without the option of questioning whatever the authority orders. The distinctions between the three are mostly a matter of political theory, applying these labels is usually done very loosely and, in my opinion, badly.
An authoritarian government is any ruling political unit in which the person or group in power tells everyone else what to do, more or less without recourse. Monarchies without parliament and in which the monarch actually rules, as well as military governments and dictatorships of the left and the right can all be correctly identified as authoritarian. Most workplaces are authoritarian, too; the boss tells you what to do, or else. Similarly, most families have an authoritarian streak, as do schools. The basic idea is that what is done is not put to a vote: someone commands, others obey. Authoritarian governments, as you might imagine, can cover a very wide range of power regimes.
Totalitarian rule is called this because the power of those who govern extends to every aspect of life and society; in other words, total rule. They tell you what to say, what to think, where to live, what to study, where to work, etc. Obviously, because of the difficulty of controlling large populations minutely, no pure form of totalitarian government has ever existed. However, Soviet Communism, German Nazism and Italian Fascism attempted to be totalitarian for very different reasons.
All of which brings us to Fascism, which is the historical movement of Benito Mussolini, who ruled Italy as a dictator from 1929 to 1943. The word “fascism” comes from the Latin fasces, a bundle of rods tied around an ax; the members of the movement conceived of themselves as a tightly wound bundle of people who figuratively chopped down whatever stood in the way of their ideas. These ideas included the revival of Italy's glory as the center of the Roman Empire. It was a nationalist and ultra-conservative movement similar and allied to German Nazism and Spanish Falangism, yet distinctly Italian.
Because Fascism came to power first, its name became a shorthand for any right-wing authoritarian regime and for the supporters of such rule. The concept has also been twisted completely out of shape by rhetorical abuse. For example, Reaganism and Thatcherism (USA and UK in the 1980s), although ideologically in harmony with many fascist ideas, have been called fascist even though they operated in a political environment in which at least a pretense of democratic representation was maintained.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Tuesday, August 09, 2016
How different would politics be if elected officials had to spend a few months in the military or poverty?
How different would politics be if every representative had to spend a few months in the military followed by a few months in poverty?
In the post-World War II period, most successful politicians served in war. Some came from poverty (Lyndon Johnson and Bill Clinton come to mind, but so did Abraham Lincoln).
There is no evidence that those who had seen war were less inclined to send others to war. As for poverty, those who experienced it were more inclined to promote efforts to help poor people; yet no one produced as vast a set of social programs as the very wealthy Franklin Roosevelt.
In sum, I am not sure that there is a hard an fast cause-and-effect dynamic between experiencing war and poverty and leading in a way that avoids or diminishes either.
However, it seems more honorable for a person commanding others to risk life and limb to have done so, just as it seems more equitable that someone who has struggled with need should weigh efforts to alleviate poverty. For that reason alone, it might be a worthwhile requirement in a democracy.
In the post-World War II period, most successful politicians served in war. Some came from poverty (Lyndon Johnson and Bill Clinton come to mind, but so did Abraham Lincoln).
There is no evidence that those who had seen war were less inclined to send others to war. As for poverty, those who experienced it were more inclined to promote efforts to help poor people; yet no one produced as vast a set of social programs as the very wealthy Franklin Roosevelt.
In sum, I am not sure that there is a hard an fast cause-and-effect dynamic between experiencing war and poverty and leading in a way that avoids or diminishes either.
However, it seems more honorable for a person commanding others to risk life and limb to have done so, just as it seems more equitable that someone who has struggled with need should weigh efforts to alleviate poverty. For that reason alone, it might be a worthwhile requirement in a democracy.
Are there ways to reduce unemployment as social entrepreneur?
Q. Are there ways to reduce unemployment as social entrepreneur?
What are the possible solutions can a social entrepreneur do to counter unemployment in his or her country? Can social entrepreneurship solve unemployment? Is so then what are the ways and methods to do so?
PS: I’m a trader and investor in Malaysia.
I think your question answers itself. Social entrepreneurship is one way to reduce unemployment, first by hiring people to work temporarily in the enterprise and secondly by making designing those jobs as a kind of training and work experience that can serve in the labor market to obtain longer lasting and sustaining work.
The typical social enterprise in the United States is an operation that is a for-profit subsidiary of a nonprofit.
For example, Homeboy Industries began in 1992 as a ministry by a Jesuit priest to help assist high-risk youth, former gang members and young newly released ex-convicts with mental health counseling, legal services and work-readiness training services. Fr. Greg Boyle, SJ, the founder, whom I met briefly, realized that the best way to get these young people redirected into sustaining jobs was to develop businesses in which they could work and learn to show up on time, not tell off the boss and also acquire a particular marketable skill.
The group started Homeboy Bakery, Homegirl Café & Catering, Homeboy/Girl Merchandise, Homeboy Farmers Markets, The Homeboy Diner, Homeboy Silkscreen & Embroidery, Homeboy Grocery and Homeboy Cafe & Bakery, all for-profit outfits that sell goods and services produced by the people Boyle initially intended to help.
Stories such as these are more prevalent in wealthier economies, in which there is a large consumer market, than in poorer ones. However, innovations such as microfinancing, an entrepreneurial idea that I understand has been fabulously successful in Bangladesh, are examples of what can be achieved.
What are the possible solutions can a social entrepreneur do to counter unemployment in his or her country? Can social entrepreneurship solve unemployment? Is so then what are the ways and methods to do so?
PS: I’m a trader and investor in Malaysia.
I think your question answers itself. Social entrepreneurship is one way to reduce unemployment, first by hiring people to work temporarily in the enterprise and secondly by making designing those jobs as a kind of training and work experience that can serve in the labor market to obtain longer lasting and sustaining work.
The typical social enterprise in the United States is an operation that is a for-profit subsidiary of a nonprofit.
For example, Homeboy Industries began in 1992 as a ministry by a Jesuit priest to help assist high-risk youth, former gang members and young newly released ex-convicts with mental health counseling, legal services and work-readiness training services. Fr. Greg Boyle, SJ, the founder, whom I met briefly, realized that the best way to get these young people redirected into sustaining jobs was to develop businesses in which they could work and learn to show up on time, not tell off the boss and also acquire a particular marketable skill.
The group started Homeboy Bakery, Homegirl Café & Catering, Homeboy/Girl Merchandise, Homeboy Farmers Markets, The Homeboy Diner, Homeboy Silkscreen & Embroidery, Homeboy Grocery and Homeboy Cafe & Bakery, all for-profit outfits that sell goods and services produced by the people Boyle initially intended to help.
Stories such as these are more prevalent in wealthier economies, in which there is a large consumer market, than in poorer ones. However, innovations such as microfinancing, an entrepreneurial idea that I understand has been fabulously successful in Bangladesh, are examples of what can be achieved.
Monday, August 08, 2016
What psychological factors lead to poverty, and what factors/beliefs lead to wealth?
The idea that poverty or wealth are based on the psychological makeup of a person is a fallacy. It is amply established that the single most significant factor in poverty or wealth is the socioeconomic status of the family into which each person is born.
Studies on social mobility show repeatedly that socioeconomic status is downwardly “sticky.” That is, most people have a stronger likelihood of sliding downward in the socioeconomic ladder that upward.
Studies about the United States show that it takes at least five generations to climb from the bottom 20% of the income distribution to the top 20%; exception: immigrants. In any case, upward mobility happens to a small minority of people. A recent study of Sweden, recently expanded to Scandinavia and Britain found that a large share of those at the top 20% today were descendants of people in the top 20% in the 1700s.
If the question were rephrased to what traits help the rare few who climb up the socioeconomic ladder, that might elicit a different answer. But beware the Horatio Alger mythology. If hard work made people rich, African bush women would all be billionaires.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Friday, August 05, 2016
Why wasn't I born in a developed country?
Q. Why wasn't I born in a developed country?
A. This is one of those questions that reveals the silliness of patriotism, the pride in supposedly having chosen well one’s birthplace. One might as well take pride in the color of one’ s eyes.
It also begs the question of the term “developed country,” which economists no longer use. When it was, many observed that there are precious few actually developed countries, perhaps the Netherlands or Norway. In reality, the majority of countries fall into the basket of those that are “underdeveloped,” meaning that their systems of political economy fail to deliver basic needs and a degree of transparency to their citizens. A minority of very wealthy nations are actually overdeveloped, with systems that yield pollution, expansionist wars and neocolonial oppression of other countries, plus a measure of internal socioeconomic injustice.
There is no paradise on Earth.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
A. This is one of those questions that reveals the silliness of patriotism, the pride in supposedly having chosen well one’s birthplace. One might as well take pride in the color of one’ s eyes.
It also begs the question of the term “developed country,” which economists no longer use. When it was, many observed that there are precious few actually developed countries, perhaps the Netherlands or Norway. In reality, the majority of countries fall into the basket of those that are “underdeveloped,” meaning that their systems of political economy fail to deliver basic needs and a degree of transparency to their citizens. A minority of very wealthy nations are actually overdeveloped, with systems that yield pollution, expansionist wars and neocolonial oppression of other countries, plus a measure of internal socioeconomic injustice.
There is no paradise on Earth.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Wednesday, August 03, 2016
Would Christians have better luck at converting people if they abolished their dogma of hell?
Q. Would Christians have better luck at converting people if they abolished their dogma of hell?
A. Believing in something because you will get a reward or for fear of punishment is not genuine faith. The teaching about punishment as one of the possibilities at the end of one’ s life or at the end of history (mileage may vary according to the denomination) is about recognizing that God is merciful bust also just.
Incidentally, while churches have recognized many people as saints, not one single solitary human being has been officially consigned to eternal punishment by any major church body of which I am aware.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
A. Believing in something because you will get a reward or for fear of punishment is not genuine faith. The teaching about punishment as one of the possibilities at the end of one’ s life or at the end of history (mileage may vary according to the denomination) is about recognizing that God is merciful bust also just.
Incidentally, while churches have recognized many people as saints, not one single solitary human being has been officially consigned to eternal punishment by any major church body of which I am aware.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Tuesday, August 02, 2016
Is zero unemployment a good thing?
No and it's not possible. It would mean that no one was seeking to gain or change employment and no one was seeking to hire or fire. In essence, it would mean a static situation without growth or change in the labor market; given that population tends to increase and people tend to shifts in various demographic characteristics (age, marital status, etc.), a static labor market would be necessarily underserving any society.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
This is a repost from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.
Monday, August 01, 2016
What's a good estimate of believing Christians?
[This is the beginning of reposts from my replies to questions posted on Quora, a question-and-answer site where questions are asked, answered, edited and organized by its community of users, at quora.com. The questions and their subtexts are not mine.]
Q: What's a good estimate of believing Christians?
The official number is around 2 billions but for example in my family we are all (6) baptized but only 50% are real Christians, the other 50% are atheist but still nominal Christians.
A: My rule of thumb, about any religion or none, is about 10% really know, understand and assent to the fullness of their nominal faith. Of those, probably none live out such beliefs perfectly. Augustine of Hippo, bishop, scholar and saint, wrestled with this question when he compared the visible ecclesiastical community with the communion of saints, dead and alive, known only to God.
As for Christian statistics in particular, there are many problems. First, different denominations count members in different ways. Many Protestant denominations count only confirmed members. Catholics and Orthodox count baptized people. That already distorts the number.
Sociologists of religion tend to prefer, as a yardstick, behavior indicating adherence. Here again, there is the problem of finding measurable behavior. A common, if imperfect yardstick, is attendance or participation in ritual services or events beyond major holidays. People who go to church one a month throughout the year, for example, are likely to be more seriously committed to a belief (regardless of whether they succeed at meeting the faith’ s ethical demands) than people who go just for Christmas and Easter.
Q: What's a good estimate of believing Christians?
The official number is around 2 billions but for example in my family we are all (6) baptized but only 50% are real Christians, the other 50% are atheist but still nominal Christians.
A: My rule of thumb, about any religion or none, is about 10% really know, understand and assent to the fullness of their nominal faith. Of those, probably none live out such beliefs perfectly. Augustine of Hippo, bishop, scholar and saint, wrestled with this question when he compared the visible ecclesiastical community with the communion of saints, dead and alive, known only to God.
As for Christian statistics in particular, there are many problems. First, different denominations count members in different ways. Many Protestant denominations count only confirmed members. Catholics and Orthodox count baptized people. That already distorts the number.
Sociologists of religion tend to prefer, as a yardstick, behavior indicating adherence. Here again, there is the problem of finding measurable behavior. A common, if imperfect yardstick, is attendance or participation in ritual services or events beyond major holidays. People who go to church one a month throughout the year, for example, are likely to be more seriously committed to a belief (regardless of whether they succeed at meeting the faith’ s ethical demands) than people who go just for Christmas and Easter.
Monday, July 04, 2016
What happened to the high ideals of the Declaration of Independence?
We are all moved by those eloquent words penned by Thomas Jefferson, but not only did the Founding Fathers borrow and misrepresent their intentions in the Declaration of Independence, the United States government has not lived up to the stated original goals.
Take the opening sentence:
Was that really true for the United States?
We know than there was no thought given, implicitly or otherwise, to the equality of women (indeed, Southern lawmakers added “sex” as a protected class under the Civil Rights Act being debated in 1964, partly as a poison pill, partly as a joke). So let’s stick to men.
In what sense were the male African slaves or Indians equal? Or how about white indentured servants? Or was the point that the Creator endowed them with equality and certain rights, but hell if the Founding Fathers were going to follow suit?
This is not to mention the Jeffersonian claim in the Declaration that
In 1798, Congress passed four Alien and Sedition Acts that made it illegal for any person “with intent to oppose any measure … of the government” to “print, utter, or publish … any false, scandalous, and malicious writing” against the government. Citizens or foreigners were barred from opposing the execution of federal laws, preventing a federal officer from performing his or her duties, engaging in aid “any insurrection, riot, Unlawful Assembly, or combination” or make any defamatory statement about the federal government or the president.
The Sedition Act of 1918 added willfully employing “disloyal, profane, scurrilous, or abusive language” about the U.S. form of government, the Constitution, the flag, or U.S. military or naval forces.
In 1940 the Alien Registration Act allowed the government to detain any national of a country at war with the United States without trial.
These laws were used against Federalists, southern secessionists and more recent political dissenters including socialists, anarchists, pacifists and labor leaders. Not to mention foreigners.
Arguably, the democratic experiment has some ways to go.
Take the opening sentence:
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.The Second Treatise Of Government by John Locke, published in 1690, states that the premise of all political power is “equality, wherein all the power and jurisdiction is reciprocal, no one having more than another; there being nothing more evident, than that creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection.”
Was that really true for the United States?
We know than there was no thought given, implicitly or otherwise, to the equality of women (indeed, Southern lawmakers added “sex” as a protected class under the Civil Rights Act being debated in 1964, partly as a poison pill, partly as a joke). So let’s stick to men.
In what sense were the male African slaves or Indians equal? Or how about white indentured servants? Or was the point that the Creator endowed them with equality and certain rights, but hell if the Founding Fathers were going to follow suit?
This is not to mention the Jeffersonian claim in the Declaration that
whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.Here Jefferson went well beyond the Lockian writ. In effect, Locke had considered the question as follows:
May the commands then of a prince be opposed? may he be resisted as often as any one shall find himself aggrieved, and but imagine he has not right done him? This will unhinge and overturn all polities, and, instead of government and order, leave nothing but anarchy and confusion. To this I answer, that force is to be opposed to nothing, but to unjust and unlawful force; whoever makes any opposition in any other case, draws on himself a just condemnation both from God and man; and so no such danger or confusion will follow.In fact, Locke’s views are reflected in the work of U.S. lawmakers over time.
In 1798, Congress passed four Alien and Sedition Acts that made it illegal for any person “with intent to oppose any measure … of the government” to “print, utter, or publish … any false, scandalous, and malicious writing” against the government. Citizens or foreigners were barred from opposing the execution of federal laws, preventing a federal officer from performing his or her duties, engaging in aid “any insurrection, riot, Unlawful Assembly, or combination” or make any defamatory statement about the federal government or the president.
The Sedition Act of 1918 added willfully employing “disloyal, profane, scurrilous, or abusive language” about the U.S. form of government, the Constitution, the flag, or U.S. military or naval forces.
In 1940 the Alien Registration Act allowed the government to detain any national of a country at war with the United States without trial.
These laws were used against Federalists, southern secessionists and more recent political dissenters including socialists, anarchists, pacifists and labor leaders. Not to mention foreigners.
Arguably, the democratic experiment has some ways to go.
Monday, May 30, 2016
Make War No More
I was going to write a new jeremiad against war today, to protest the
Memorial Day militarism and the propaganda schmaltz to help the $800 billion annual
orgy of war-profiteering, which has not prevented the United States from
losing every war since World War II.
Still, they keep sending Johnny marching off to kill and be killed. It's time to stop.
Here are some of my posts from other occasions on this subject:
Still, they keep sending Johnny marching off to kill and be killed. It's time to stop.
Here are some of my posts from other occasions on this subject:
Saturday, November 14, 2015
Turn the other cheek and love ISIS
While I don't agree with violence of any kind and I deplore what happened in Paris, this is an object lesson that I suspect will be ignored. Certainly, after September 11, I heard calls for revenge even in church (and from an Irish priest), despite Jesus' clear teaching to turn the other cheek and love our enemies.
I don't expect anyone in France to remember the deeply embedded hatred of Muslims in France and the mistreatment of all Arabs by the French. I'm sure few in France or elsewhere recall how France provided a major Western example of kidnapping, torture and murder without trial in Algeria in the late 1950s.
That didn't count in Western eyes, after all, in European eyes they were just Muslim brown people, rather than pseudo-Christian whites.
Paris, France was a fitting target for Muslim desperadoes. It wasn't just random. I don't approve of it, but I recognize it for what it is.
No one in the West ever thinks about these things, much as no one considered how decades of depredations of Western oil interests affected Muslims and the Arab world. Osama bin Laden's 1998 fatwah, although unquestionably a turgid rant, didn't come out of nowhere.
There's the tyranny of the House of Saud in the Arabian peninsula and the other various emirates ruled by princes selling out their people for oil revenues. There's the Mossadegh coup in Iran, the efforts against Nasser in Egypt, the Soviet/Russian alliance of convenience with the tyrannical Al Assads in Syria.
Then there's the elephant in the room: the 2 million Arab Palestinians many of whose families have lived as refugees in their own land since 1948.
The lesson is clear: let's find a peaceful way out of this situation. Let's open our doors to refugees and share our bounty with the world that has provided us fuel.
Let's lead, not with more war and money by the barrel to war-profiteering companies, but with peace and food and help for those who suffer in the Middle East.
Sure, the agents of violence must stop. But perhaps we should show them the way by example. Let's practice what we preach.
Let's not turn this into a perfect excuse to militarize our societies, shred what little is left of democracy in the West and start World War III.
Let's start, instead, World Peace I.
I don't expect anyone in France to remember the deeply embedded hatred of Muslims in France and the mistreatment of all Arabs by the French. I'm sure few in France or elsewhere recall how France provided a major Western example of kidnapping, torture and murder without trial in Algeria in the late 1950s.
That didn't count in Western eyes, after all, in European eyes they were just Muslim brown people, rather than pseudo-Christian whites.
Paris, France was a fitting target for Muslim desperadoes. It wasn't just random. I don't approve of it, but I recognize it for what it is.
No one in the West ever thinks about these things, much as no one considered how decades of depredations of Western oil interests affected Muslims and the Arab world. Osama bin Laden's 1998 fatwah, although unquestionably a turgid rant, didn't come out of nowhere.
There's the tyranny of the House of Saud in the Arabian peninsula and the other various emirates ruled by princes selling out their people for oil revenues. There's the Mossadegh coup in Iran, the efforts against Nasser in Egypt, the Soviet/Russian alliance of convenience with the tyrannical Al Assads in Syria.
Then there's the elephant in the room: the 2 million Arab Palestinians many of whose families have lived as refugees in their own land since 1948.
The lesson is clear: let's find a peaceful way out of this situation. Let's open our doors to refugees and share our bounty with the world that has provided us fuel.
Let's lead, not with more war and money by the barrel to war-profiteering companies, but with peace and food and help for those who suffer in the Middle East.
Sure, the agents of violence must stop. But perhaps we should show them the way by example. Let's practice what we preach.
Let's not turn this into a perfect excuse to militarize our societies, shred what little is left of democracy in the West and start World War III.
Let's start, instead, World Peace I.
Friday, October 02, 2015
How I met Josh Radnor ...
Driving through minty green fields in my small boxy European car, I was looking for a lot to buy on an island. After I found one, my companion took me in her car back to the mainland.
She looked familiar. She was a twenty-something woman with long brown hair; I knew her, but try as I might I could not remember her name.
We went to meet some folks she said would be interested in my ideas. We waited for them for an enormously long time, looking out the window to the wintry narrow Oslo streets from a messy third-floor apartment. Inside, the lighting, which came from an unknown source, suffused the furniture with a dark gray hue that was set off only by a flat reflection of the walls' white paint.
When everyone gathered, they showed me several thumb-sized dongles that looked like plug extensions, except they had no pins. A blond guy in a suit, a serious but soft-spoken young man, explained that they were building a "skyryx."
I asked what a Skyryx was, but he couldn't explain it to me.
Every time he tried, others intervened to say that such-and-such a function was not yet proven to work. Somehow, it would connect or communicate or transform or control wifi channels and all sorts of peripherals from outside a computer or from other devices.
I got stuck on the name because it didn't mean anything. However, the group vociferously rejected verbs such "switch" or "connect" or "control" to describe what the new gadget would do. But that's what it does or might do, I argued, to no avail.
Suddenly, they realized they were late for something else and left in a hurry without saying goodbye. Even my companion left me alone. I fell asleep and later woke up in the disturbing grayish apartment.
Near me were the dongles and a dark rectangular cardboard box about the size of a piano-bench seat. In it were blueprints and instructions. I put all the dongles in the box and walked out with everything to find my car, which was back on the island.
My island had meanwhile been plowed and built up, with beautiful little farmhouses here and there dotting neatly plowed fields. As I became familiar with the terrain, it came to me that a magnate was buying up all the land on the island, almost leaving mine locked off the road.
Looking around, I realized that my plot had no path from the main road to my newly built farmhouse, near which was my car. So I began to trudge through fields to get there. The island had unnaturally minty green plants that stood up like wheat stalks. Fortunately, they were not stiff, so I could easily push my way through as they waved in a gentle breeze.
The field in which I was walking was about a person's height higher than my field, but I came across a downward sloping rutted dirt path. I just knew it led to my car and started down that way.
Then, as I was almost at my car, I heard loud voices from the field from which I had just come. They were calling out to someone who, because he was on the higher field, I couldn't see. I left my stuff in the car and went to help.
Retracing my steps, I came to close to where he was and recognized one of the guys who showed me the gadget. He was carrying a thermos, which kept him from gripping plants to steady his way down the path without slipping.
"Give me the thermos and I'll help you," I said to the youngish man.
As he passed me the thermos, he turned his attention to me and recognized me. "Hey, a lot of people are looking for you. Do you know where the stuff we showed you is?" he said.
"I have it in the car," I replied. "If I'm going to name the thing, I have to understand it, so I took it to study it."
Turns out I hadn't understood that I wasn't on the project yet; the encounter had been a job interview and they hadn't decided on me.
"It's an 'outboard nexus,' "I said.
"What?"
"We should call it an Outboard Nexus," I repeated, explaining the name by way of recalling the engine off a small fishing boat.
We drove back to the mainland in my car. Back at the grayish apartment they all argued with me.
Then I realized. The guy with the thermos was Josh Radnor. I knew I knew that face.
That's when I woke up and trudged to the bathroom. It was 5 am.
She looked familiar. She was a twenty-something woman with long brown hair; I knew her, but try as I might I could not remember her name.
We went to meet some folks she said would be interested in my ideas. We waited for them for an enormously long time, looking out the window to the wintry narrow Oslo streets from a messy third-floor apartment. Inside, the lighting, which came from an unknown source, suffused the furniture with a dark gray hue that was set off only by a flat reflection of the walls' white paint.
When everyone gathered, they showed me several thumb-sized dongles that looked like plug extensions, except they had no pins. A blond guy in a suit, a serious but soft-spoken young man, explained that they were building a "skyryx."
I asked what a Skyryx was, but he couldn't explain it to me.
Every time he tried, others intervened to say that such-and-such a function was not yet proven to work. Somehow, it would connect or communicate or transform or control wifi channels and all sorts of peripherals from outside a computer or from other devices.
I got stuck on the name because it didn't mean anything. However, the group vociferously rejected verbs such "switch" or "connect" or "control" to describe what the new gadget would do. But that's what it does or might do, I argued, to no avail.
Suddenly, they realized they were late for something else and left in a hurry without saying goodbye. Even my companion left me alone. I fell asleep and later woke up in the disturbing grayish apartment.
Near me were the dongles and a dark rectangular cardboard box about the size of a piano-bench seat. In it were blueprints and instructions. I put all the dongles in the box and walked out with everything to find my car, which was back on the island.
My island had meanwhile been plowed and built up, with beautiful little farmhouses here and there dotting neatly plowed fields. As I became familiar with the terrain, it came to me that a magnate was buying up all the land on the island, almost leaving mine locked off the road.
Looking around, I realized that my plot had no path from the main road to my newly built farmhouse, near which was my car. So I began to trudge through fields to get there. The island had unnaturally minty green plants that stood up like wheat stalks. Fortunately, they were not stiff, so I could easily push my way through as they waved in a gentle breeze.
The field in which I was walking was about a person's height higher than my field, but I came across a downward sloping rutted dirt path. I just knew it led to my car and started down that way.
Then, as I was almost at my car, I heard loud voices from the field from which I had just come. They were calling out to someone who, because he was on the higher field, I couldn't see. I left my stuff in the car and went to help.
Retracing my steps, I came to close to where he was and recognized one of the guys who showed me the gadget. He was carrying a thermos, which kept him from gripping plants to steady his way down the path without slipping.
"Give me the thermos and I'll help you," I said to the youngish man.
As he passed me the thermos, he turned his attention to me and recognized me. "Hey, a lot of people are looking for you. Do you know where the stuff we showed you is?" he said.
"I have it in the car," I replied. "If I'm going to name the thing, I have to understand it, so I took it to study it."
Turns out I hadn't understood that I wasn't on the project yet; the encounter had been a job interview and they hadn't decided on me.
"It's an 'outboard nexus,' "I said.
"What?"
"We should call it an Outboard Nexus," I repeated, explaining the name by way of recalling the engine off a small fishing boat.
We drove back to the mainland in my car. Back at the grayish apartment they all argued with me.
Then I realized. The guy with the thermos was Josh Radnor. I knew I knew that face.
 |
| Josh Radnor, who played protagonist Ted Mosby in the TV show "How I Met Your Mother" |
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