41 Most gods throw dice, but Fate plays chess, and you don’t find out til too late that he’s been playing with two queens all along.
42 Pets are always a help in times of stress. And in times of starvation, too, of course.
43 Captain Quirke was not actually a bad man; he didn’t have the imagination; but he dealt more in the generalised low-grade unpleasantness which slightly tarnishes the soul of all who come into contact with it – rather like British Rail.
44 Goodness is about what you do. Not what you pray to.
45 The intelligence of that creature known as a crowd is the square root of the number of people in it.
46 They say a little knowledge is a dangerous thing, but it’s not one half so bad as a lot of ignorance.
47 Time is a drug. Too much of it kills you.
48 It occurred to me that at one point it was like I had two diseases – one was Alzheimer’s, and the other was knowing I had Alzheimer’s.
49 I commend my soul to any God that can find it.
50 So much universe, and so little time.
Selected by Martin Chilton for The Telegraph, 2015-08-27.
January 3, 2016
QotD: Another ten selected Terry Pratchett quotes
January 2, 2016
QotD: Where did all those helicopter parents come from?
One of the things you might notice about novels from the 1950s and 1960s is how many of the affluent people in them are engaged in trades like selling insurance, manufacturing some dull but necessary article, or running a car lot. These people are rarely the heroes of the novel (even then, writers found it much easier to imagine themselves as doctors or lawyers or, for that matter, as rough-hewn working-class types than as regional office-supplies distributors). But it is telling that those novelists took for granted that the writers and professionals would be intermingled with the makers and sellers, something that comes across as distinctly odd to the residents of the modern coastal corridors. Few of my friends even run a budget outside their own households, much less a profit and loss statement, and very few indeed have ever gone on a sales call.
The change in our novels reflects a change in our economy: the decline of manufacturing; the rise in the number and remuneration of professional jobs; the increase in the size of service firms; and the resulting shift toward salaried positions rather than partnerships or sole proprietorships. As a result of these changes, the upper middle class has found itself in a curious bind. In some ways, its economic fortunes are better than ever: They make more money, more reliably, than they used to. But because they are employees rather than business owners, they have a very limited ability to pass their good fortune onto their children.
A parent who had built a good insurance business in 1950 had a valuable asset that he could hand over to his sons. As long as they put a full day in at the office, they too would be able to take home a good living. That calculation applies across a broad range of manufacturing, retail and service businesses that used to form the economic bulwark of the prosperous middle class.
An MBA, however, is not heritable. Neither is a law degree, a medical degree, or any of the other educational credentials that form the barriers to entry into today’s upper middle class. Those have to be earned by the child, from strangers — and with inequality rising, the competition for those credentials just keeps getting fiercer.
Of course, parents have always worried about their kids making it; small family firms were often riven by worries about Uncle Rob’s ability to settle down to the business. But those were worries about adults, at an age when people really do settle down and become less wild. These days, we’re trying to force that kind of responsibility onto teenagers in their freshman year of high school. Of course, we don’t tell them that they need to earn a living; we tell them they need to get into a good college. But the professionalization of the American economy means that these are effectively the same thing for large swathes of the middle class.
Many teenagers — and I include myself at that age — do not quite have the emotional maturity and long-term planning skills for the high-stakes economic competition they find themselves engaged in. So their parents intervene, managing their lives so intensely that their child doesn’t have much opportunity to, well, act like a child instead of a miniature middle-aged accountant. Since the professional class can’t pass down its credentials, it passes down its ability to navigate the educational system that produces the credentials. The more inequality widens, the more obsessively they will manage their kids through school — and the more economic mobility will stagnate, since parents outside the professional class will have grave difficulty replicating this feat.
Megan McArdle, “What Really Scares Helicopter Parents”, Bloomberg View, 2015-11-30.
January 1, 2016
Georgia: the birthplace of wine
Michael Cecire sings the praises of Georgian wine:
“America’s New Hot Wine,” blared a Washington Post headline. “Older and Wiser,” counsels the venerable Financial Times. “The next big food and wine destination,” offers Mashable, the beating heart of the web 2.0 zeitgeist. For Georgia and its ancient winemaking tradition, the plaudits have recently come thick and fast.
And for good reason: Georgian wine is generally superb. The country boasts an embarrassing bounty of unique native grape varietals, and ancient methods that continue to confound and delight the winemaking world. And in Georgian wine, geopolitically aware connoisseurs are offered a fine pairing for their onglet a l’echalotte (for me, I recommend the dark, fierce depth of the saperavi varietal) that doubles as a kind of repudiation of Russian militarism, while giving nods to a steadfast and dependable Western friend.
But Georgia’s wine is about far more than rich tastes or a convenient reflection of a simmering contemporary conflict. Georgia’s relationship with wine is deeply, nearly indescribably old and admixed into the very core of its culture. And it’s that ancient heritage and long history that imbue it with geopolitical significance even today.
Georgia is the birthplace of wine. According to recent archeological evidence, proto-Georgian inhabitants cultivated grapes and made wine as far back as 6000 BC. Some linguists even suggest the Georgian word for wine, ghvino, is what gave wine its name. Just as striking, many of the same methods that early Georgians used to make their wine — such as using wax-lined earthenware vessels known as qvevri buried in the ground — are traditions that continue even today. Qvevri winemaking is not only historically interesting (UNESCO recognized it in its list of intangible cultural heritage in 2013), but is increasingly dealing shocks to oenophiles for the complexity and varied tones of its wines.
Georgia’s wine is not only the national drink of choice, but a symbol of Georgian identity and civilizational continuity. There are not many places where grapes are seen tended and growing in central districts, on apartment block balconies, in storefronts, and even from dingy iron-doored garages, but the Georgian capital Tbilisi is festooned with vines. Almost every family, it seems, grows grapes and makes their own wine. Indeed, some of the very best vintages in Georgia may never come from a decanter, but from the spout of a repurposed Fanta bottle drawn from a makeshift marani, or rustic Georgian wine cellar.
QotD: When capsaicin invaded America
Consider spicy-hot food — and consider how recent it is as a mainstream phenomenon in the U.S. In 2002 many of us cheerfully chow down on Szechuan and Thai, habaneros and rellenos, nam pla and sambal ulek. Salsa outsells ketchup. But it wasn’t always that way.
In fact it wasn’t that way until quite recently, historically speaking. I’ve enjoyed capsaicin-loaded food since I was a pre-teen boy in the late 1960s; I acquired the taste from my father, who picked it up in South America. In those days our predilection was the peculiar trait of a minority of travelers and a few immigrant populations. The progression by which spicy-hot food went from there to the U.S. mainstream makes a perfect type case of cultural assimilation, and the role and meaning that the stuff has acquired on the way is interesting too.
(Oh. And for those of you who don’t understand the appeal? It’s all about endorphin rush, like a runner’s high. Pepper-heads like me have developed a conditioned reflex whereby the burning sensation stimulates the release of opiate-like chemicals from the brainstem, inducing a euphoria not unlike a heroin buzz. Yes, this theory has been clinically verified.)
Baseline: Thirty years ago. The early 1970s. I’m a teenager, just back in the U.S. from years spent overseas. Spicy-hot food is pretty rare in American cuisine. Maybe you’d have heard of five-alarm chili if you’d lived in Texas, but chances are you’d never have actually eaten the stuff. If you’re from Louisiana, you might have put Tabasco sauce on your morning eggs. Aside from that, you wouldn’t have tasted hot peppers outside of a big-city Chinatown.
[…]
This probably evolved out of the tradition, going back at least to the late 1940s, of defining barbecue and chili as what an anthropologist would call a “men’s mystery”. Despite the existence of male professional chefs and men who can cook, most kinds of domestic cooking are indisputably a female thing — women are expected to be interested in it and expected to be good at it, and a man who acquires skill is crossing into women’s country. But for a handful of dishes culturally coded as “men’s food”, the reverse is true. Barbecue and chili top that list, and have since long before spicy-hot food went mainstream.
For people who drive pickup trucks, spicy-hot food went from being a marked minority taste to being something like a central men’s mystery in the decade after 1985. I first realized this in the early 1990s when I saw a rack of 101 hot-pepper sauces on display at a gun-and-knife show, in between the premium tobacco and the jerked meat. There’s a sight you won’t see at a flower show, or anywhere else in women’s country.
The packaging and marketing of hot sauces tells the same story. From the top-shelf varieties like Melinda’s XXX (my favorite!) to novelty items like “Scorned Woman” and “Hot Buns”, much of the imagery is cheeky sexiness clearly designed to appeal to men.
Nor is it hard to understand why the association got made in the first place. It’s considered masculine to enjoy physical risk, even mostly trivial physical risks like burning yourself on a sauce hotter than you can handle. Men who like hot peppers swap capsaicin-zap stories; I myself am perhaps unreasonably proud of having outlasted a tableful of Mexican college students one night in Monterrey, watching them fall out one by one as a plate of sauteed habaneros was passed repeatedly around the table.
There’s a sneaky element of female complicity in all this. Women chuckle at our capsaicin-zap stories the same way they laugh at other forms of laddish posturing, but then (as my wife eloquently puts it) “What good is a man if you rip off his balls?” They leave us capsaicin and barbecue and other men’s mysteries because they instinctively grok that a certain amount of testosterone-driven male-primate behavior is essential for the health of Y-chromosome types — and best it should be over something harmless.
Eric S. Raymond, “The capsaicinization of American food”, Armed and Dangerous, 2002-11-02.
December 31, 2015
QotD: Some women really do dig jerks
Many of the “battered women” we are encouraged to sympathize with have a remarkable tendency to suffer from abuse at the hands of every man with whom they become involved. Tammy Wynette, the Country singer who gained fame with the song “Stand By Your Man,” was married to five men and left four of them (managing to die with her fifth marriage still intact). Most of her husbands are said to have abused her in some way, and teary-eyed retellings of her “tragic” life have been offered to the public.
I remind the reader of the central principle of male-female relations: women choose. They represent the supply; men represent the demand. If Tammy Wynette never took up with a man who failed to abuse her, there can be only one explanation: Tammy had a thing for nasty boys.
If you put a woman like this in a room with a dozen men, within five minutes she would be exclusively focused on the meanest, most domineering and brutal fellow in the room. Some women who had alcoholic fathers have a similar uncanny ability to detect the alcoholic in a room full of men, even if he is sober at the moment. “Women’s intuition” is a reality: it is an ability to pick up on tiny signals, slight nuances of facial expression that would go unnoticed by a man.
We are attracted to qualities in the opposite sex which our own sex lacks. For many women, this means an attraction to male brutality. Such women may claim to want a sensitive fellow who is in touch with his feelings, but this bears no relation to their behavior. What women say about men comes from their cerebral cortex; how they choose men depends upon their evolutionary more primitive limbic system. Even campus feminists choose arrogant jocks to “hook up” with, not male feminists in touch with their emotions. I have heard it suggested that the best reason not to strike a woman today is that you will never be able to get rid of her afterwards.
F. Roger Devlin, “The Question of Female Masochism”, Counter-Currents Publishing, 2014-09-17.
December 30, 2015
QotD: Medicine before antibiotics
Explanation was the real business of medicine. What the ill patient and his family wanted most was to know the name of the illness, and then, if possible, what had caused it, and finally, most important of all, how it was likely to turn out
[…]
During the third and fourth years of [medical] school it gradually dawned on us that we didn’t know much that was really useful, that we could do nothing to change the course of the great majority of the diseases we were so busy analyzing, that medicine, for all its façade as a learned profession, was in real life a profoundly ignorant occupation
[…]
Once you were admitted [to hospital] … it became a matter of waiting for the illness to finish itself one way or the other … Medicine made little or no difference.
Lewis Thomas, The Youngest Science, 1983, quoted by John Derbyshire in “The Scariest Science”, Taki’s Magazine, 2014-11-13.
December 29, 2015
QotD: The health benefits of moderate drinking
Should we consider mandatory graphic warning labels on bottles of booze? Our science reporter Tom Blackwell reviewed various Canadian discussions of the idea in these pages yesterday, suggesting that it is being looked at behind the scenes by addiction researchers. Labels with colour images of diseased esophagi on liquor labels would, of course, mimic the approach Canada has already taken toward cigarettes. So, well, why not? They say if you have a hammer, everything looks like a nail: by a similar token, if your field is addiction, no doubt everything that has addictive qualities looks like an unsolved problem.
But there is one very obvious way in which liquor is not like cigarettes: scientists are reasonably sure that light drinking has positive public-health consequences. If you don’t believe me, you can look up articles like the one I have in front of me here from a 2013 issue of Annals of Oncology: its title is “Light Drinking Has Positive Public Health Consequences.” As a layman I obviously can’t be certain I have summarized this editorial correctly, but you’ll have to trust me.
Colby Cosh, “The real problem with liquor warning labels — there’s such a thing as good drinking”, National Post, 2015-12-17.
December 28, 2015
QotD: Nuremburg revised
It takes a while, sometimes, for news to reach me from Kampala, Uganda. But a correspondent alerts me, this morning, to the result of the Review Conference of the International Criminal Court, declared on Saturday, 12th June, 2010. It is big news indeed: signatories have agreed to make starting a war into a grave international criminal offence. Henceforth, anyone who starts one goes straight to The Hague, to be disciplined for his improper behaviour. This means he could face years of hearings. Surely, knowing that will stop aggressors dead in their tracks.
How relieved one feels, to know there will be no more wars.
As my correspondent mentions, this may seem a small thing in the labour of ages. But it is a first step, a “baby step,” decisively in the right direction.
I entirely agree, and look forward to further efforts by the United Nations, on behalf of the ICC. For I think they should also have laws against earthquakes, floods, and tornadoes.
David Warren, “Nuremberg revised”, DavidWarrenOnline.com, 2014-12-05.
December 27, 2015
QotD: Ten more selected Terry Pratchett quotes
31 Fantasy is an exercise bicycle for the mind. It might not take you anywhere, but it tones up the muscles that can.
32 The presence of those seeking the truth is infinitely to be preferred to the presence of those who think they’ve found it.
33 It’s still magic even if you know how it’s done.
34 There are times in life when people must know when not to let go. Balloons are designed to teach small children this.
35 The entire universe has been neatly divided into things to (a) mate with, (b) eat, (c) run away from, and (d) rocks.
36 Here’s some advice boy. Don’t put your trust in revolutions. They always come around again. That’s why they’re called revolutions.
37 If you don’t turn your life into a story, you just become a part of someone else’s story.
38 Evil begins when you begin to treat people as things.
39 Inside every sane person there’s a madman struggling to get out.
40 I’m not writing ‘The A-Team’ – if there’s a fight going on, people will get hurt. Not letting this happen would be a betrayal.
Selected by Martin Chilton for The Telegraph, 2015-08-27.
December 26, 2015
QotD: Progress
Yes, Moist thought, there would be changes. You’d still find horses in town and Iron Girder couldn’t plough, although for a certainty Mr Simnel could make her do so. “Some people will lose out and others will benefit, but hasn’t that been happening since the dawn of time?” he said out loud. “After all, at the beginning there was the man who could make stone tools, and then along came the man who made bronze and so the first man had to either learn to make bronze too, or get into a different line of work completely. And the man who could work bronze would be put out of work by the man who could work iron. And just as that man was congratulating himself for being a smarty-pants, along came the man who made steel. Its like a sort of dance, where no one dares stop because if you did stop you’d be left behind. But isn’t that just the world in a nutshell?”
Terry Pratchett, Raising Steam, 2013.
December 25, 2015
QotD: A Charlie Brown commercialization exercise
I wonder […] what younger generations make of the cartoon A Charlie Brown Christmas. Charles M. Schulz was obviously, almost blatantly, the American Kierkegaard — an austere, offbeat prophet of existentialist unhappiness from America’s weird Nordic/Lutheran corner. Kierkegaard, like other gloomy European philosophers, had a pretty good run of popularity in the ’60s, but you don’t see him on posters very often anymore. Questions about behavioural authenticity and the meaning of ritual fit the mood of a world just beginning to secularize.
In the cartoon, Charlie Brown, clad in classic existentialist discontent, obsesses over whether he is doing Christmas right, eventually experiencing anguish over whether there is any such thing as “right.” The answer to his questions turns out to be a Bible verse quoted by Linus, the theologian of the Peanuts cast, who seems to cut cleanly in one stroke through Charlie’s neurotic contortions. Linus’s Bible quote about peace on Earth and goodwill toward men still chimes in our hearts because of its stately archaic language, but as an answer to Charlie Brown’s concerns it is not rationally satisfying, and in fact it is hard for us to understand Charlie’s problem at all.
It is Lucy who now seems to be the clued-in one — truly a woman ahead of her time. “We all know that Christmas is a big commercial racket,” she tells Charlie Brown. “It’s run by a big Eastern syndicate.” The key is that she says this without rancour, almost admiringly: she would have loved the whole idea of Black Friday.
Colby Cosh, “Good grief! The commercialism of Christmas isn’t so bad”, Maclean’s, 2014-12-25.
December 24, 2015
QotD: Ayn Rand’s view of the commercialization of Christmas
Ayn Rand, the poet-theorist of capitalism, had a clever Lucy-like line about the “commercialization of Christmas”: she said it was the best thing about Christmas. “The gift-buying … stimulates an enormous outpouring of ingenuity in the creation of products devoted to a single purpose: to give men pleasure,” she said in 1976. “And the street decorations put up by department stores … provide the city with a spectacular display which only ‘commercial greed’ could afford to give us.”
Rand saw exchange as the ideal model for all human relationships. Sometimes the free-marketeers who have borrowed her style and her ideas are accused of heartlessness for this attitude. Things like holidays and families, they say, should be shielded from the supposedly brutalizing effects of mere trade. What one notices about these arguments is that they smuggle in the notions of exchange and mutual advantage by the back door: everyone benefits selfishly from having havens from selfishness.
What one notices about the people who make these arguments, on the other hand, is that they have an excuse for not being attuned to giving as much as they get in personal relationships or social environments. If you’re exchange- or trade-minded, you will usually be asking yourself whether you’re paying your parents back well for raising you, doing right by your friends, being a good guest when hospitality is extended, observing implied social contracts correctly.
As Rand said, there is a Christmas ideal of “goodwill toward men” that is connected with all these things, and not exclusive to Christianity. The gift-giving part of Christmas, the part where silly mammals rummage in the marketplace trying to please and surprise one another by selecting shiny material objects, has swallowed the part in which we celebrate rescue from hell. It’s a good thing, Charlie Brown. Or a very entertaining sort of racket, at any rate.
Colby Cosh, “Good grief! The commercialism of Christmas isn’t so bad”, Maclean’s, 2014-12-25.
December 23, 2015
QotD: The gamekeeper
Although written many years ago, Lady Chatterley’s Lover has just been reissued by the Grove Press, and this pictorial account of the day-to-day life of an English gamekeeper is full of considerable interest to outdoor minded readers, as it contains many passages on pheasant-raising, the apprehending of poachers, ways to control vermin, and other chores and duties of the professional gamekeeper.
Unfortunately, one is obliged to wade through many pages of extraneous material in order to discover and savour those sidelights on the management of a midland shooting estate, and in this reviewer’s opinion the book cannot take the place of J. R. Miller’s Practical Gamekeeping.
Ed Zern, Field and Stream, 1959-11. (via BookTryst)
December 22, 2015
QotD: Communes
The anthropologist Richard Sosis examined the history of two hundred communes founded in the United States in the nineteenth century. Which kind of commune survived longest? Sosis found that the difference was stark: just 6% of the secular communes were still functioning twenty years after their founding, compared to 39% of religious communes. He found one master variable: the number of costly sacrifices that each commune demanded from its members. It was things like giving up alcohol and tobacco, fasting for days at a time, conforming to a communal dress code or hairstyle, or cutting ties with outsiders. For religious communes, the effect was perfectly linear: the more sacrifice a commune demanded, the longer it lasted. But Sosis was surprised to discover that demands for sacrifice did not help secular communes. Most of them failed within eight years, and there was no correlation between sacrifice and longevity.
Jonathan Haidt, quoted by Scott Alexander in “List Of The Passages I Highlighted In My Copy Of Jonathan Haidt’s The Righteous Mind“, Slate Star Codex, 2014-06-12.
December 21, 2015
QotD: Witches
It turns out that witchcraft beliefs arise in surprisingly similar forms in many parts of the world, which suggests either that there really are witches or (more likely) that there’s something about human minds that often generates this cultural institution. The Azande believed that witches were just as likely to be men as women, and the fear of being called a witch made the Azande careful not to make their neighbors angry or envious. That was my first hint that groups create supernatural beings not to explain the universe but to order their societies.
Jonathan Haidt, quoted by Scott Alexander in “List Of The Passages I Highlighted In My Copy Of Jonathan Haidt’s The Righteous Mind“, Slate Star Codex, 2014-06-12.
