Friday, October 9, 2020
"Know What's Weird?"
"A Wise Man Once Said..."
The Poet: Rainer Maria Rilke, "A Walk"
"How the Brain Stops Time"
Researcher David Eagleman has tackled his very issue in a very clever way. He reasoned that when time seems to slow down in real life, our senses and cognition must somehow speed up-either that, or time dilation is merely an illusion. This is the riddle he set out to solve. "Does the experience of slow motion really happen," Eagleman says, "or does it only seem to have happened in retrospect?" To find out, he first needed a way to generate fear of sufficient intensity in his experimental subjects. Instead of skydiving, he found a thrill ride near the university campus called Suspended Catch Air Device, an open-air tower from which participants are dropped, upside down, into a net 150 feet below. There are no harnesses, no safety lines. Subject plummet in free fall for three seconds, then hit the net at 70 miles per hour.
Next, Eagleman outfitted his test subjects with a special device that he and his students had constructed. They called it the perceptual chronometer. It's a simple numeric display that straps to a user's wrist, with a knob on the side let the researchers adjust the rate at which the numbers flash. The idea was to dial up the speed of the flashing until it was just a bit too quick for the subject to read while looking at it in a non-stressed mental state. Eagleman reasoned that, if fear really does speed up our rate of perception, then once his subjects were in the terror of freefall, they should be able to make out the numbers on the display. As it turned out, they couldn't. That means that fear does not actually speed up our rate of perception or mental processing. Instead, it allows us to remember what we do experience in greater detail. Since our perception of time is based on the number of things we remember, fearful experiences thus seem to unfold more slowly.
"It May Be Then..."
"A Very Fit Consideration..."
"The Stage Has Been Set For A Historic National Meltdown"
"Tomorrow, Come Here Tomorrow…"
Well, tomorrow is here, and exactly the hour this blog regularly gets posted is when Mrs. Pelosi aims to announce her latest scheme for ousting Mr. Trump: perhaps a bill for some kind of new 25th Amendment commission to work around the inconvenience of the law as currently configured, that is, an executive branch prerogative. The stunt has two purposes: 1) to paint Mr. Trump as unfit - a song as old and boring now as I am Woman, Hear me Roar - and 2) to put up a smoke-screen diverting voters attention from her obdurate refusal to compromise on the latest Coronavirus relief bill.
The paranoid hysteria on display among the Party of Chaos suggests that those polls showing Ol’ White Joe Biden up twelve points may just be more media dis-info. The purpose: to claim, when the time comes, that the President won reelection by some kind of subterfuge, and justify an all-out post November 3rd Lawfare offensive to challenge the ballots in every swing-state, and do exactly what they are blaming Mr. Trump for in advance: confounding an orderly resolution of the peoples’ will.
Is it possible that some Democratic Party voters begin to suspect that the party officials running this game have lost their minds? A good signifier, of course, is the ghostly figure carrying their battle-flag, Mr. Biden, the Flying Dutchman candidate whose mind slips in and out of fog-banks as he navigates the shoals of defeat. Why did the Party ship out with him on the poop-deck? My guess would be: to deflect indictments of himself and many other former officials as the steady flow of documentary evidence gets released by new DNI John Ratcliffe, including a batch this past week showing pretty incontrovertibly that everybody and his uncle in the Obama executive branch was keenly aware that RussiaGate was a Hillary campaign ploy and allowed themselves to be weaponized into the scheme - under the assumption that she couldn’t lose and they’d never be found out.
She lost. They’re found out. Grand juries have been convened by Mr. Durham. Something wicked is coming their way. Their ship is going down and the rats are all squeaking desperately in the scuppers at the rising water. Won’t this all be a shock to that crew of media fabulists who stupidly maintain that the Mueller Report actually proved something - the David Frenches, Max Boots, and Rachel Maddows of this world and their True Believer followers? History is rhyming again. It’s like 1794 in Paris. The Jacobins Reign of Terror comes to its sudden and ignominious end with Robespierre bawling under the national razor. So does today’s Reign of Perfidious Sedition close, with Jim Comey bawling, “I can’t recall,” into his laptop.
Incidental to this is the breaking news - sure to not be reported in The New York Times or by CNN - that one Devon Archer, business partner of Hunter Biden (and John Kerry stepson, Christopher Heinz) has just had his previously overturned conviction for security fraud reinstated by a federal appeals court. Sound abstruse? Yeah, kind of, but, believe me this boy is in some serious hot water, the rap being a federal one, and Mr. Archer now poised to sing like a canary to John Durham’s posse about his various financial exploits in Ukraine and other foreign lands with Joe Biden’s son (and Mr. Kerry’s stepson) in exchange for lighter jail time. You just watch.
Keep your ears pricked also for developments involving Senate Select Committee on Intelligence ranking member Mark Warner (D-VA) and his role in 2016-17 as an active disseminator of Steele Dossier RussiaGate dis-info in coordination with the George Soros funded Democracy Integrity Project, run by former Dianne Feinstein chief-of-staff Dan Jones and assisted by swamp lawyer Adam Waldman, a Steele / Warner go-between who happened to be a $40,000-a-month lobbyist for one Oleg Deripaska, a Russian billionaire and Clinton Foundation doner (at least $1-million) who also employed Christopher Steele as a dis-info errand boy. Unpacking that one will be like unpacking the surgical batting in a sucking chest wound. Scrub for it.
"Alas..."
Greg Hunter, "Weekly News Wrap-Up 10/09/2020"
"Market Fantasy Updates 10/9/20"
"Covid-19 Pandemic Update 10/9/20"
"In A Pandemic We Learn Again What Sartre Meant By Being Free"
But an article by Jean-Paul Sartre for The Atlantic in 1944 makes me question whether this is a straightforward tale of loss. The French philosopher summed up his thesis in the line: ‘Never were we freer than under the German occupation.’ Sartre’s core insight was that it is only when we are physically stopped from acting that we fully realize the true extent and nature of our freedom. If he is right, then the pandemic is an opportunity to relearn what it means to be free.
Of course, our situation is not nearly as extreme as it was for the French under occupation, who, as Sartre said, ‘had lost all our rights, beginning with the right to talk’. Still, like most of us, I have at times found myself unable to do almost everything I had taken for granted. During the strictest lockdown period, nights out at theaters, concert halls and cinemas were cancelled. I couldn’t go for a walk in the countryside, relax in a bar or restaurant, sit on a park bench, visit anyone, even leave my home more than once a day.
Yet I haven’t been the only one to experience this as, at least in part, a liberation. It drove home to me how so many of the things I habitually ‘chose’ to do I did simply because they were there or because I had got into the habit of doing them. Others have noticed how much they were just going along with what other people were doing. In a fast-paced consumer society with endless options, we are easily bounced around by our whims, manipulated by advertisers and marketers. Very little of what we do every day is the result of a considered decision. Being able to do what we want without constraint, but also without thought, is the lowest and least valuable form of freedom.
In lockdown, I learned that I missed much less about this old life than I would have thought. I was reminded how shallow many of our preferences really were. When my options shrunk and any activity required more planning, the choices I made became more authentic because they had to be more thought-through. This capacity for reflective decision-making is the highest and most valuable form of freedom a human being can have.
A new urgency screams at us: unless we make a change, this will be our lot until we die, which could be sooner than we think. In short, the pandemic enables us to see more clearly the difference between the hollow freedom to act without impediment and the true freedom to act in accordance with our all-things-considered judgments. The American philosopher Harry Frankfurt in 1971 illuminated the difference with his distinction between the things that we simply want and the ones that, after consideration, we want to want. For instance, if I want a doughnut and eat it, I’m simply following my desires, the wants I find myself having at any given moment. But if, on reflection, I don’t want to eat junk food (or, at least, not often) then I have the capacity to veto these wants in the light of what I know I want to want. This kind of freedom requires self-restraint. A person without this capacity is not truly free but is what Frankfurt calls a ‘wanton’: a slave to his desires.
The consumer society encourages us to act like wantons. So when it is disrupted, by war or pandemic, so too is the lazy habit of acting on desire without proper reflection. Any time when our ability to act on impulse is severely restricted, we have the opportunity to break the habitual link between desire and actions, and question whether the desires we act on are the ones we endorse, all things considered.
The vital importance of our capacity for freedom is also made starker by the gravity of our circumstances. During the occupation, Sartre wrote: "At every instant we lived up to the full sense of this commonplace little phrase: ‘Man is mortal!’ And the choice that each of us made of his life and of his being was an authentic choice because it was made face to face with death…"
In 1944, this was truer than today because many choices were literally life-and-death ones. Resistance fighters found themselves thinking ‘Rather death than …’ Today, few of our choices have such stark and immediate consequences. But the daily reminders of death force us to take seriously the choices we make, about our work, our relationships, our lifestyles. Many have discovered that they are living a life they never really chose, but merely drifted into. A new urgency screams at us that, unless we make a change, this will be our lot until we die, which could be sooner than we think.
So instead of following the path of least resistance, I’ve been trying to make more considered choices, which means saying ‘No’ more often and picking my projects more carefully. Many of us are now making hard choices, the most authentic ones we have made in years, to try to live a life more aligned with what we truly value, with what we want to want. Although the military metaphor of a war on the coronavirus is overused and often inapt, it works perfectly when applied to another of Sartre’s striking sentences: ‘The very cruelty of the enemy drove us to the extremities of this condition by forcing us to ask ourselves questions that one never considers in time of peace.’ Without state ‘interference’, many more lives would have been lost, jobs destroyed and businesses ruined
Another line that resonates is ‘Total responsibility in total solitude – is this not the very definition of our liberty?’ For Sartre in 1944, the solitude was that of the underground resistance fighter, working alone for the common good. ‘In the depth of their solitude, it was the others that they were protecting, all the others …’ Our solitude in this pandemic is less extreme, as are the risks and sacrifices we’re called on to make. Still, the same essential moral insight applies. How we behave in ordinary life is a poor measure of our moral backbone, since we’re rarely called on to go above and beyond the call of duty or given the opportunity to break the social contract without penalty. Now, however, our socially isolated choices reveal our true colors.
People who have voluntarily worked at the frontline, risking their own lives, have shown their courage. Others who have rallied around to feed and shelter the most vulnerable instead of simply holing up at home have shown thier compassion and care. On the other hand, those who have broken the rules merely for their own convenience have exposed their selfishness, and often a sense of privilege. Like most of us, I fall in between, showing that I am no hero but no villain either, just one of the many ordinarily decent people who are neither especially praiseworthy nor blameworthy.
The pandemic also teaches us about freedom in ways that go beyond Sartre’s discussion of the individual. Politically, using Isaiah Berlin’s distinction, we talk of the ‘negative liberty’ to go about our business without restraint, and the ‘positive liberty’ to do the things that give us the possibility to flourish and maximize our potential. For example, a society where there is no compulsory schooling gives parents the negative liberty to educate their children as they wish. But, generally speaking, this doesn’t give the child the positive liberty to have a decent education.
Over recent decades in the West, negative liberty has been in the ascendancy and positive liberty has been tarred with the brush of the nanny state. What we should have learned in 2020 is that without health services, effective regulation and sometimes strict rules, our negative freedom is useless and even sometimes destructive. Without state ‘interference’, many more lives would have been lost, jobs destroyed and businesses ruined.
We now have an opportunity to reset the balance between negative and positive liberty. There isn’t a trade-off between big government and personal freedom: many freedoms depend on the state for their very possibility. What the social scientists Neil and Barbara Gilbert in 1989 dubbed the ‘enabling state’ and the economist Mariana Mazzucato in 2013 called the ‘entrepreneurial state’ are essential for giving us the opportunity to realize the full potential of our freedom.
One final way in which we are waking up to our freedom is that our conception of what’s possible has been expanded. Hospitals can be built in weeks, not years; air quality can be improved almost overnight; governments can subsidize employment rather than just pay unemployment; private companies, such as food retailers, can be held accountable as public services and not just private enterprises. The Overton window has been flung wide open. More is possible than we imagined.
Freedom to act without a belief in the possibility to act is empty. Our eyes have been opened to more potential futures than we believed were available to us. The challenge is to respond to this opportunity without falling into naive utopianism or wishful thinking. Our realization is not the simplistic belief that we have fewer constraints than we thought we had, but that the actual constraints we have are not the ones we believed them to be.