21 sad and shocking facts ahead of World Day Against Child Labour – ReliefWeb

June 12 is World Day Against Child Labour. So what is child labour, how many children are affected, where are they and what jobs do they do?

World Day Against Child Labour was launched in 2002 and is held each year on June 12.

There are more than 168 million child labourers aged from five to 17 around the world - down a third from 246 million in 2000. Many of them will never start school or will drop out of school. They have little or no time for play or normal childhood activities.

Child labour is classified as work carried out to the detriment and endangerment of a child, in violation of international law and national legislation. It deprives children of schooling or requires them to assume the dual burden of schooling and work.

Education is a proven strategy for reducing child labour. Lack of access to education keeps the cycle of exploitation, illiteracy and poverty going limiting future options and forcing children to accept low-wage work as adults and to raise their own children in poverty. Children who have access to education can break the cycle of poverty at the root of child labour.

A significant number of child labourers live in countries affected by conflict, violence and fragility. Many of them will never go to school or will drop out of school.

The theme of this years World Day Against Child Labour is: In conflicts and disasters, protect children from child labour.

More than half of the children who dont go to primary school live in countries affected by humanitarian emergencies, including conflicts, natural disasters and health crises. During emergencies, schools are often closed down and families and their children are displaced - forcing children into work to help their families survive.

The United Nations Convention on the Right of the Child says girls and boys have the right to be protected from economic exploitation and from performing work that is likely to be hazardous or interferes with their education, or that is harmful to their health or physical, mental, spiritual, moral or social development.

The Sustainable Development Goals - a set of global aims agreed by world leaders in 2015 - has a target to end all forms of child labour by 2030.

Child labourers work on farms and in fields, in factories and down mines. Some work as servants or maids, others sell goods in the streets or at markets.

Almost 60% all the world's child labourers - 98 million of them - work in agriculture, which includes farming and fishing. Two-thirds of them work for their families for no money and often start when they are very young - usually between five and seven years old.

Child labour includes slavery or practices similar to slavery, the use of a child for prostitution or for illicit activities.

Child labour is illegal in many countries. But families and employers often hide what they are doing because they worry they will be taken to court or sent to prison. Almost 50 countries do not have laws to protect children under 18 from doing dangerous work.

Child labour among girls fell by 40% since 2000, compared to 25% for boys.

Some child labourers get paid and some dont. Some will get no money for the work they do but will get food and a place to sleep.

The International Labour Organization estimates that 85 million children work in hazardous labour. In 2000, that number was 171 million. They work in dangerous or unhealthy conditions that could result in a child being killed, injured or made ill as a result of poor safety and health standards and working arrangements.

There are 78 million child labourers in the Asia and Pacific region - almost one in 10 children. There are 59 million in sub-Saharan Africa (one in five), 13 million in Latin America and the Caribbean and 9.2 million in the Middle East and North Africa.

There are many reasons why children work. A major one is poverty - families do not have enough money to feed and look after their children or pay their school fees, so they have to to find jobs. Businesses will often employ children because they don't have to pay them very high wages or look after them properly.

The countries with the highest number of child labourers are Nigeria, Pakistan and Afghanistan. They have all been affected by conflict for many years and have high out-of-school populations.

An event in Geneva on June 12 will feature the testimony of a young advocate from Lebanon who was in child labour, a reading by the young world-renowned poet Emtithal Mahmoud and a performance by local school children.

Events will also be held in many countries around the world, ranging from policy discussions involving government ministries and UN agencies to community-level activities involving children and their families.

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21 sad and shocking facts ahead of World Day Against Child Labour - ReliefWeb

Britain’s young vote for the future by voting for the past – The Boston Globe

British Prime Minister Theresa May addresses the press in London Friday. Her gamble in calling for a snap election backfired.

In the final weeks of the Britains election campaign, Labour party leaders invited young people to claim your future. They did so in massive numbers by voting for the past.

It is hard for anybody with any historical memory to understand how a backbench relic such as Jeremy Corbyn could so galvanize the youth vote and keep the Conservative Prime Minister Theresa May from achieving an overall majority in the snap election Thursday. Bernie Sanders is an obvious comparison. But for it to work you have to imagine a Bernie Sanders who spent his life campaigning alongside every anti-American group going.

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Perhaps in the end the thing about the young is that history is distant to them. Which is partly understandable, of course. British people born after 1998 have lived in the peace created by the Good Friday agreement. To them the conflict in Northern Ireland seems not just distant but baffling. They dont remember the swiftly evacuated pubs and train stations, the daily news of lost lives, and the endless bleak news of civilians murdered. When Corbyn answered critical questions during this election cycle by insisting that he had spent the period of the Troubles working for a peace deal it seems young people believed him. Or didnt care enough about the details to be detained by them. Anyone who pointed out that Corbyn solely spent the Troubles campaigning for the IRA were dismissed as pedants, liars or (in a now familiar abuse of language) against peace..

The same went for Hezbollah, Hamas, and the slew of other Islamists that any observer of British politics from the 1980s onwards knew to be Corbyns allies. But at this election this too was presented as an indication that Corbyn was one of the leading peace negotiators in the Middle East, sent in by the international community as the crack-squad for all sensitive negotiations. To know the fatuousness of this claim you would have to have some historical memory. Again, the young apparently do not. And even three Islamist terror attacks in Britain in 10 weeks turned out not to concentrate their minds and direct them away from a sympathizer and onto an opponent of Islamist terror.

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It would appear that the economics works the same way. Anybody who pays taxes must at some stage intuit that someone must pay for things and that this someone could turn out to be you. When the Conservative manifesto announced plans for the elderly to pay more for their old-age they were making a fiscally logical suggestion. But it turned out to be electorally suicidal. The Labour manifesto, by contrast, promised the young a whole raft of uncosted financial incentives, including the abolition of university tuition fees. And while this might be financially impossible (as the Liberal Democrats discovered to their cost after making the same promise and then going into coalition with the Conservatives in 2010), it was electorally brilliant. Who wouldnt want free university education?

What initially seemed the dullest campaign in memory has been transformed through unexpected missteps, surprise developments and deadly attacks.

And then there is the B word. In last years referendum on Britains membership of the EU, the young disproportionately voted to remain within the EU, but turned out in low numbers. After the country voted for Brexit, a narrative grew that the young had their future stolen from them by ardent and selfish elderly voters. There was even serious discussion that people above a certain age should not have a say in the future of their country it being a place the young would inhabit for longer. When May announced this snap election she did so in order to improve her majority and strengthen as a result her negotiating hand with Brussels. Corbyns Labour party despite him having spent his political life opposed to the EU turned out to be the most viable receptacle of voters opposed to such hand-strengthening. And so they weakened May, and her party, sending her into the forthcoming Brexit negotiations (if she goes in at all) with a worse hand than she had before this ill-chosen race.

What is one to say about all this? The country is waking this morning to a realization that we may be ungovernable, or that crisis will from henceforth be normal. A crisis forced upon us by an anti-selfish generation of students who think the politics and economics of the past are the politics and economics of the future. The young were the future once. Not any more.

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Britain's young vote for the future by voting for the past - The Boston Globe

General Election result piles more uncertainty on Northern Ireland business: Chamber of Commerce – Belfast Telegraph

General Election result piles more uncertainty on Northern Ireland business: Chamber of Commerce

BelfastTelegraph.co.uk

The shock result in the general election has managed to pile more uncertainty on the world of business, the Northern Ireland Chamber of Commerce and Industry has said.

http://www.belfasttelegraph.co.uk/news/northern-ireland/general-election-result-piles-more-uncertainty-on-northern-ireland-business-chamber-of-commerce-35808066.html

http://www.belfasttelegraph.co.uk/incoming/article34732383.ece/1c656/AUTOCROP/h342/PEYE%20190516KB3%200002%20-%20Copy.JPG

The shock result in the general election has managed to pile more uncertainty on the world of business, the Northern Ireland Chamber of Commerce and Industry has said.

It said business was already facing tricky issues including a shortage of skilled workers, currency fluctuations and Brexit.

But the prospect of a hung Parliament after no party managed to achieve an overall majority had achieved the unlikely feat of making matters worse.

Ellvena Graham, chairperson of the Northern Ireland Chamber, said a speedy formation of a government that can give businesses confidence around both economic management and Brexit negotiations, must be the absolute top priority.

And in Northern Ireland, parties must resume talks in order to restart devolved government. It is now time to put the Northern Ireland economy first.

Whilst there are many positive developments in the Northern Ireland economy, we also have challenges in terms of long term unemployment; low levels of export compared to other UK regions; a shortage of funding for infrastructure development and a serious shortage of skills.

We therefore need the Northern Ireland Executive to reform, agree a final Programme for Government, an economic strategy and establish a single Northern Ireland action plan on Brexit to address key business concerns.

And she said it remained crucial that there is no hard border with the Republic following Brexit.

This would be a major setback in economic, social and political relations between Northern Ireland and its neighbour.

And she said Northern Irelands 18 Westminster MPs now needed to support the priorities of a City Deal for Belfast, the abolition of air passenger duty and a cut in corporation tax.

Overall, business and government need to work more closely together than ever before, to develop the mutual confidence needed to overcome the challenges posed by the Brexit transition, to unlock the economic potential of Northern Ireland and the rest of the UK, and to seize the opportunities beyond.

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Belfast Telegraph Digital

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General Election result piles more uncertainty on Northern Ireland business: Chamber of Commerce - Belfast Telegraph

‘So Pretty / Very Rotten’ – PopMatters

(Koyama Press) US: May 2017

It might be easier to introduce the Lolita subculture to a western audience if it had been named anything else. It has little connection to sex, and it does not serve a male gaze. Rather, its mostly a group of young women who participate in a fashion subculture that allows them to embody the innocence of childhood and the sexless purity of cuteness. While it has existed in some form in Japan since the 70s, the subculture has been adopted by many outside of Japan.

Jane Mai and An Nguyen establish the Japanese origins as wholly created and maintained through Japanese street culture and fashion magazines that give performers an attainable aesthetic to reach: cuteness. While most enthusiasts of Japanese pop culture know kawaii from chibi anime characters to character goods based on anime and manga, the Lolitas embody kawaii. Unlike the aesthetic of beauty that has artistic and critical properties of perfection and unattainability, a person can use the fashion to create a kawaii self that embodies complex layers of social resistance and personal empowerment.

We learn that to be in the subculture means that not only do members have a knowledge of fashion, but they buy or make clothes of very high quality. For Japanese Lolitas, this could mean creating an outward appearance that mirrors the qualities of the kind of person they are inside. The authors differentiate this clothing from costumes because it represents an everyday self instead of playing a character. Through the interaction the wearers have with the clothing, each learns to connect to the qualities of the person within or the person each wants to be.

These clothes have ranged from simple looks similar, according to the authors, to those worn on Little House on the Prairie (1974) to clothing that has the billowing skirts similar to rococo dresses seen in paintings. All clothes fit a current street style while maintaining a personal preference. With high-quality fabrics, lace, and often designer labels, the clothing becomes central to the persons preference, finances, and often, socialization. Lolitas live their fantasy while constructing a subculture identity.

One of the most helpful sections of the book is written by Novala Takemoto. He is the author of Shimotsuma Monogatari, the novel that became the film released to English-speaking audiences as Kamikaze Girls (2004). He became interested in the subculture in the 80s, and even though he identifies as a man and straight, he wears Lolita clothes without attempting to perform any specific gender. He writes about the time before his novel and the film helped make the Lolitas more accepted. You may not believe this, but just wearing Lolita fashion, just for walking down the street, people would be attacked and hit or spit on for being eccentric, or refused by restaurants for not wearing appropriate clothing (123).

At about the same time heavy metal and hip-hop subcultures faced a wave of public harassment in North America and England, Japanese underground music influenced the fashions that helped develop more recent branches of Lolita fashion. Girls who attended the concerts would see each other and share tips that led to the development of the style.

While theres no reason to develop the idea beyond a general explanation, the authors try to help readers understand that Lolita does not have the connotations in Japan as it does in cultures where Nabokovs novel, Lolita, has ingrained connotations to pedophilia and the male gaze. In the US, we often study the book and both the 1962 and 1997 films in college, and the name Lolita becomes shorthand for the obsessed mind of a middle age man infatuated with a girl whose coquettish sexuality drives him to perversion.

In Japan, Lolita has no connection to Nabokovs work nor to lolicon, Japanese media that exploits an attraction to sexless, prepubescent girls. Novala Takemoto explicitly states that the Nabokov Lolita is a mans attraction to a girl with adult sexual features, but the Japanese Lolita complex is based on the characteristics of young girls prior to having any sexual attractiveness (130).

Lolitas are a group of people who engage in a somewhat sexless performance of innocence, fairy tale femininity, and cultural resistance. The authors connect some of these through classic art and western literature. Even as we see the strength Lolitas muster by engaging Japanese society dressed in clothes that make them stand out or feel in control outside of cultural expectations through the performance of Lolita, not everyone feels a consistent reward.

A large portion of So Pretty / Very Rotten offers elements of Lolita culture demonstrated through sequential art. While much of the book seems to focus on the self-fulfillment of participating in the culture, much of the art sections tell stories of emptiness as a person loses the ability to find gratification. One character leaves the Lolitas when she comes to terms that her reason for becoming one was her need for others approval. Even when things go well, it seems Lolitas face both internal and external dualities with their identity.

Being a Lolita is fundamentally a solitary thing, even though there is a larger subculture. The consumer aspects drain personal finances, and the individuality places one in conflict with the greater culture. Even though this seems to be a performance for the self, it threatens to further isolate Lolitas who dont have strong social relationships.

While acquiring the clothes and performing Lolita has the ability to bring pleasure, it also has the potential to end up being hollow as the identity loses its meaning when consumption becomes empty, leaving a person without a purposeful identity. One weakness stands out. While the authors are clear that Lolitas are not limited to a specific sex or gender identity, the only male examples are only Novala Takemoto and Visual kei musical performers.

Mai and Nguyen have produced an interesting glimpse into Japanese and western Lolita practice, but the book also laments the ability to really study the subculture due to its ephemeral, fashion-centric existence and the lack of Japanese scholarship and cultural barriers to disclosure. They offer readers a good primer on the Japanese subculture and illustrate key differences with Lolitas in other cultures who have different reasons for participation. Even though some sections of the book have been adapted from scholarly work, this can be fully appreciated by readers without specific scholarly knowledge.

As the characteristics of Lolita culture have frequently appeared in western translations of manga and anime since the boom in the early 00s, this book offers fans a new way to understand those characters. Beyond fans, it offers a general reader an introduction to a consumer subculture that resonates in the nostalgia of fairy tale worlds and external performance of a genderless self.

Rating:

Gregory Vance Smith has a Ph.D. in Communication and M.A. in English from the University of South Florida. His published research focuses on media, music, and cultural production. In addition to writing for PopMatters, he frequently contributes to The Fandom Post.

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'So Pretty / Very Rotten' - PopMatters

Paris Agreement has more problems than just Trump: Clean technology isn’t advancing fast enough – CNBC

The technologies needed to meet the Paris Agreement's climate goals are not developing quickly enough, according to a new report from the International Energy Agency.

Nearly every country in the world has committed to take action under the Paris Agreement to slow global warming. But only 3 out of 26 technology categories tracked by the IEA are on pace to help do that, the agency concluded in this year's Energy Technology Perspectives report.

The IEA, which advises countries on energy strategy, has a fairly straightforward if not easy solution: implement policies that will encourage investment in these technologies and work across borders to develop them.

"Many technology areas suffer from a lack of policy support, and this impedes their scaled-up deployment," IEA said. "Energy efficiency, bioenergy and carbon capture and storage (CCS) are notable examples of where significant potential for technology progress remains, but strong policy signals will be required to trigger the appropriate investments."

The IEA assessment on Tuesday came just days after President Donald Trump announced he would pull the United States out of the Paris Agreement. Trump has already moved to roll back many Obama-era initiatives aimed at mitigating planet-warming emissions, claiming they will hold back economic growth and job creation.

The technology categories that are on track to deliver results electric vehicles, solar and onshore wind power, and energy storage have all benefited from government support and clear policies, IEA notes.

But all 26 technology categories need to be developed and deployed in tandem in the coming years in order to ensure energy supply is affordable, secure and sustainable, according to IEA.

On the supply side, IEA said governments need to develop policies that encourage the spread of offshore wind power, nuclear energy and natural gas, while discouraging the continued use of the most inefficient coal-fired technology. It also says technology to capture carbon from power plants and other industrial facilities so-called carbon capture and storage needs support in order to encourage large-scale projects.

The agency also urges policies that would help speed along technology that decreases energy demand from industrial facilities, buildings and the transportation sector. Those include policies that cap the amount of carbon companies are allowed to emit. These systems are already used in the European Union and are being developed in China, Mexico and Canada.

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Paris Agreement has more problems than just Trump: Clean technology isn't advancing fast enough - CNBC

Focus on self-driving vehicles distracts carmakers from lifesaving brake technology – The Japan Times

While big automakers are rushing to launch self-driving cars as early as 2021, the industrys major players are moving slowly when it comes to widespread deployment of a less expensive crash prevention technology that regulators say could prevent thousands of deaths and injuries every year.

Nissan Motor Co. Ltd said Thursday it will make automatic braking systems standard on an estimated 1 million 2018-model cars and light trucks sold in the United States, including high-volume models such as the Rogue and Rogue Sport compact sport utility vehicles, the Altima sedan, Murano and Pathfinder SUVs, LEAF electric car, Maxima sedan and Sentra small car.

Nissan sold about 1.6 million vehicles in the United States last year.

And rival Toyota Motor Corp. has said it will make so-called automatic emergency braking standard on nearly all its U.S. models by the end of this year.

Overall, however, most automakers are not rushing to make automatic brake systems part of the base cost of mainstream vehicles sold in the competitive U.S. market. The industry has come under pressure from regulators, lawmakers and safety advocates to adopt the technology, which can slow or stop a vehicle even if the driver fails to act.

So far, only about 17 percent of models tested by the Insurance Institute for Highway Safety offered standard collision-avoiding braking . Many of the models with standard collision-avoiding brake systems are luxury vehicles made by European or Japanese manufacturers.

The systems require more sensors and software than conventional brakes, and automakers have said they need time to engineer the systems into vehicles as part of more comprehensive makeovers.

Last year, 20 automakers reached a voluntary agreement with U.S. auto safety regulators to make collision-avoiding braking systems standard equipment by 2022.

Safety advocates have petitioned the National Highway Traffic Safety Administration to begin a regulatory process to require the technologies, but the agency has said the voluntary agreement will result in faster deployment than a formal rule-making process. NHTSA says the technology could eliminate one-fifth of crashes.

Do the math. Thats 5 million crashes every year 20 percent reduction means 1 million less. Those are big numbers, Mark Rosekind, the NHTSAs then-administrator, said last year.

But customers would likely experience the benefits of the technology infrequently. The technology to enable a car to drive itself is far more costly, but industry executives foresee autonomous vehicles driving revenue-generating transportation services that could be attractive to investors.

General Motors Co. offers automatic braking as optional equipment on about two-thirds of its models. The company did not say on Thursday how many vehicles have the technology as standard equipment. GM has not made public its plans for making the technology standard across its lineup.

Any time you have a voluntary agreement you have a spectrum of implementation, Jeff Boyer, GMs vice president for safety, told Reuters earlier this week. Asked when GM would roll out standard automatic braking, Boyer said, lets just say we honor the voluntary commitment.

Ford Motor Co. has a plan to standardize over time, the company said in a statement Thursday. Currently, automatic braking systems are optional on several 2017 Ford and Lincoln models, and will be offered on certain 2018 models including the best-selling F-150 pickup truck.

Fiat Chrysler Automobiles NV offers automatic braking as optional equipment in seven model lines, using cameras and radar to detect hazards ahead. The company has said it will meet the 2022 target for making the systems standard.

As 2018 models roll out during the second half of this year, more vehicles will offer automatic braking, said Dean McConnell, an executive with Continental AGs North American business. Continentals automatic braking technology systems will be on certain Nissan models.

We see it accelerating, he said. It varies. There are some (automakers) that are being aggressive and others that are waiting.

Nissan did not disclose how much prices for vehicles would rise to offset the cost of being equipped with standard automatic emergency braking . The 2018 models will be launched later this year. Currently, Nissan, like most carmakers, offers automatic braking as part of a bundle of optional safety and technology features.

A 2017 Nissan Sentra compact sedan has a starting price of $17,875. To buy the car equipped with automatic braking requires spending another $6,820 for a Sentra SR with a premium technology package.

German auto technology suppliers Continental and Robert Bosch GmbH will supply the systems, Nissan said.

Link:

Focus on self-driving vehicles distracts carmakers from lifesaving brake technology - The Japan Times

The ‘digital handmade’: how 3D printing became a new craft technology – TNW

For many people, craft is wooden chairs and pottery, all lovingly constructed by hand. A 3D-printed plastic object? Not so much.

The work of Australian designer Berto Pandolfo, shown in a new exhibition at Kensington Contemporary in Sydney, upends that rule. His sidetables demonstrate that digital fabrication techniques like 3D printing offer new possibilities for design practitioners with a craft ethos.

By using new technology to enrich rather than substitute traditional techniques, he is part of a movement that the writer Lucy Johnston has termed the digital handmade designers that use emerging digital techniques to create desirable objects.

Craft is a contested term, especially in an era where machines have taken the place of work previously done by hand. Broadly, its an approach guided by tradition, sensitivity to materials and manual techniques. Pandolfos show explores the place of 3D printing within such a practice. The result is objects that feel distinctive rather than mass manufactured, despite their online origins.

3D printing, more accurately referred to as additive manufacturing, creates objects by depositing material layer-by-layer. For furniture design in particular this is a radical shift away from traditional methods of material subtracting (think of carving) as well as forming and joining. Referred to as the third industrial revolution by technology writers such as Paul Markillie, additive manufacturing was first used as a tool to construct prototypes directly from computer-generated models.

Some 3D printing techniques are favoured by industrial designers on a mass scale. Selective laser sintering and direct metal laser sintering, for example, are two relatively expensive processes that have proven particularly useful in the biomedical and aerospace industries.

Processes such as fused deposition modelling, on the other hand, are more affordable and more accessible to designers working on one-off objects like Pandolfo. Desktop 3D printers such as CraftUniques CraftBot PLUS cost a little over US$1,000.

An animated video of the fused deposition modeling process.

For his exhibition, entitled MND, Pandolfo has produced a series of side tables, using fused deposition modelling to create the legs. Inspired by river stones, the legs contrast with the smooth finish of the body of the table, made by hand from kauri pine. Typically rough textures are associated with wood. In this instance, however, the wood is smooth and uniform, and the plastic is rough and irregular.

The 3D printing process typically produces a rough, lumpy or striped surface finish, which is often sanded down. Pandolfo decided not to, giving the side tables the markings of imperfection often associated with handmade objects.

He also chose the river stone form rather than a side tables conventional turned wooden legs, in order to exploit the capacity of additive manufacturing for creating forms of subtle irregularity. Rather than being regarded as incidental or antagonistic to the finished product, the surface imperfections typical of the fused deposition modeling process have been used as an opportunity.

Pandolfos work fits within the digital handmade movement because he has taken the technological limitations of 3D printing as a creative opportunity.

In fact, the marriage of 3D printing and craft represents a return to a pre-industrial values where creative intelligence and skill in making went together.

As Johnston suggests in her book, the industrial revolution resulted in a diminished role for the craftsman. Skill and imagination were removed from mass manufacture as machines and the factory line dominated the production process. The creativity once associated with handmade objects and craft became more exclusively associated with the fine arts.

Pandolfos deliberate exploration of new materials, technology and form demonstrate a blending of these supposedly contrasting virtues.

The broader value of this work is in demonstrating how technological hardware, such as 3D printing, need not be relegated to mass industry. Designers and handcrafters can also claim it, ensuring new meaning can emerge from our machines.

This article was originally published on The Conversation. Read the original article.

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The 'digital handmade': how 3D printing became a new craft technology - TNW

Technology Needs a Human Touch – Bloomberg

Let's talk about a scourge of modern times. There is so much stuff to watch, read, listen to, buy, eat or learn about.The world is available at our fingertips at any moment. It feels glorious but also horribly, paralyzingly overwhelming.

Should I wade into Spotify's sea of every song ever recorded or give up and listen to my downloaded copy of Adele's "Hello" for the 47,000th time? Psychologist Barry Schwartz called this the "paradox of choice" in his 2004 book of the same name. Like many ideas that come out of TED Talks, it istoo simplisticto say more choices are counterproductive, but I think we've all experienced the feeling.

Naturally, technology companies have some ideas about how to help people discover things and select among the flood of options -- and make money in the process. And even they are recognizing the limits of technology in helping people stayinformed and entertained.

Computerized recommendations were among the original big ideas of the internet age. Google web search is essentially the use of computers to siftthrough the morass of web links to surface the most compelling options. Netflix, Amazon andSpotifysuggest entertainment or products based on what you have shown interest in before, or what its computer models conclude will fit your taste.

Favorite Pastimes

Television dominates how people spend their leisure hours, but the average daily time spent on the internet is surging globally

Source: Zenith

It turns out computers are incredibly effective at guiding us. About 80 percent of the music videos people watch on YouTube are the result of computerized suggestions, the chief financial officer of Google parent company Alphabetsaidat the recent Code conference. (When I finish watching the "Hello" video on YouTube, it automatically starts playing Adele's weepy "Someone Like You.")

Of course there is a downside to the power of the algorithms. Sometimes computers are dumb.I don't know why Amazon keeps nudging me to buy glass cleaner. And picking things based on your tastes means you may never break out of your comfort zone andlisten to a song that you couldn't imagine you would like. The same is true with computer-aided social network feedslike Facebook. If your friends are like you, their suggestions for what to read or how to understand world events may keep you in a "filter bubble" of your own making.

Now, even tech companies that preach the gospel of the algorithm are trying ahuman touch. If you're deciding between two outfits to wear, you can now send a photo of yourself to Amazon, and "fashion specialists" will tell youwhich one looks best. Snapchat's "Discover" section is essentially a modernized version of a newspaper front page. Apple has a selection of "Editors' Choice" apps, and it trumpets Apple Music song recommendations made by people in addition to machines. Facebook has said a priority for this year isoffering people information they don't know they wereinterested in.

Computers Rule

Netflix with its computerized entertainment recommendations has quadrupled its web video subscribers since 2011

Source: Bloomberg

As algorithmsguide more of our lives, I increasingly find myself reverting back to old-fashioned methods of sifting through choices. When I was shopping for air conditioners last year, I leaned on Consumer Reports and other professional recommendations. I read traditional book reviews and ask friends what books they've enjoyed recently. Thanks for the suggestions, computers. But I'll let the mere mortals have a turn now.

A version of this column originally appeared in Bloomberg's Fully Charged technology newsletter. You cansign up here.

This column does not necessarily reflect the opinion of Bloomberg LP and its owners.

To contact the author of this story: Shira Ovide in New York at sovide@bloomberg.net

To contact the editor responsible for this story: Daniel Niemi at dniemi1@bloomberg.net

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Technology Needs a Human Touch - Bloomberg

Transtopianism | Prometheism.net

Transtopianism. A radical new way of thinking, and which seems to fit many of my own life principles quite nicely.

Intro.

Were at a crossroads. For thousands of years mankind has been the dominant species on earth, the pinnacle of evolution. Now, as we enter the 21st century, this is about to change. A new and radically diffferent chapter of evolution is about to begin, for, as Vernor Vinge put it at the 1993 NASA VISION-21 Symposium:

`Within thirty years, we will have the technological means to create superhuman intelligence. Shortly after, the human era will be ended.

This event, the relatively sudden emergence of superintelligence (SI), is often referred to as the Singularity in Transhuman circles. The longer definition is:

SINGULARITY: the postulated point or short period in our future when our self-guided evolutionary development accelerates enormously (powered by nanotech, neuroscience, AI, and perhaps uploading) so that nothing beyond that time can reliably be conceived. [Vernor Vinge, 1986] (Lextropicon).

Whether these new, Posthuman beings (aka SIs, Powers or PSEs Post-Singularity Entities) will be augmented humans, artificial intelligences (AIs) or some hybrid form, they will no doubt change life as we know it rapidly and profoundly. For better or for worse; what happens to those who are left behind in this burst of self-directed hyperevolution is by definition unknown, unknowable even, but extinction is definitely one of the more realistic options.

Here is the home page

http://meltingpot.fortunecity.com/kuwait/557/index.html

Here are their stated principles

http://meltingpot.fortunecity.com/kuwait/557/principles.html

And if you dont want to read all that, there is quite a bit, then here is my summary. Ive taken essentially the first paragraph from each of the principles; there is a lot more interesting detail on the site.

Rationalism. Rational thinking is practical; it is the most reliable way to find solutions to problems. Because we are such frail, imperfect creatures, we need science and technology, the fruits of reason, to conquer death, disease and other biological shortcomings, and thus achieve the most rational of goals: a pleasant, eternal existence.

Memetic Evolution. Transtopianism is a continuously evolving philosophy, a logical consequence of the search for perfection which lies at its core. We need to avoid stale, impractical dogmas while at the same time preserving those values that are clearly reasonable and helpful in improving our condition, or at least arent detrimental to this goal.

Intelligent Hedonism. Finding true happiness and fulfillment may not be as difficult as many seem to think; its all in the chemicals. Not very surprising really, we are merely biological machines, after all.

Transhumanism. The belief that we can, and should, try to overcome our biological limits by means of reason, science and technology. Transhumanists seek things like intelligence augmentation, increased strength and beauty, extreme life extension, sustainable mood enhancement and the capability to get offplanet and explore the universe.

Singularitarianism. Vernor Vinge defined the Singularity in 1986 as the postulated point or short period in our future when our self-guided evolutionary development accelerates enormously (powered by nanotech, neuroscience, AI, and perhaps uploading) so that nothing beyond that time can reliably be conceived. More specifically, it is the moment when superhuman intelligence emerges, either as a result of conscious AI, advanced computer/human interfaces, genetic engineering or mind uploading.

Atheism. Transtopianism rejects religious dogma and belief in the supernatural. The rational approach to these things is that they are mere figments of the imagination until proven otherwise. Or, as Occams Razor puts it: one should not increase, beyond what is necessary, the number of entities required to explain anything.

Egoism. There are two primary forms of Egoism, namely 1) Psychological Egoism, which is descriptive and claims that everyone acts in their own self-interest, i.e. everyone is an Egoist at heart, and 2) Ethical Egoism, which is normative and claims that everyone ought to act in their own self-interest.

There are all sorts of excellent arguments both for and against the psychological form, but the best model is probably that of man as an essentially self-serving (egoistic) creature that is hampered by short-sighted, potentially harmful/lethal hedonistic and altruistic urges, caused by a combination of nature and nurture, i.e. genes and environment. Obviously, there are rather significant variations among individuals; but the basic model is presumably the same for all normal human beings, and likely most animals as well.

Regardless of the accuracy of the above psychological model, there is no room for doubt regarding the validity of Ethical Egoism within the Transtopian philosophy; self-interest is the highest good, because pleasure and happiness are the least arbitrary meaning of life (see Intelligent Hedonism). Even if one doesnt believe this to be the case, one must at the very least be alive to seek the true meaning of life. Needless to say, this could very well be an open-ended search. In order to survive indefinitely, one must overcome hard-wired or learned (seriously) harmful behavior, especially altruism, idealism and guilt. Lets start with the latter:

Tough Liberalism (not to be confused with bleeding-heart or leftist Liberalism). Anything goes as long as it doesnt (seriously) harm the others within ones contract group (= a group which people voluntarily join/form to achieve common goals, like surviving the Singularity for example).

Mental, Physical & Financial Empowerment. To quote from Five Things You Can Do To Fight Entropy Now by Romana Machado: To be prepared for a future that may be full of difficult changes, and survive in an entropic world, take personal responsibility for your security. If you are good at self-defense, you need not regard yourself as a powerless victim. Self-defense encourages your sense of autonomy and personal power. Following a course of study in martial arts may help you to develop the proper attitude towards the use of force in self-defense. Learn the proper use of devices and techniques that can protect you from harm. Needless to say, a pacifistic or meek attitude is definitely not compatible with the Transtopian spirit.

No Procreation. Transtopians dont [plan to] have offspring. The (practical) reason is that, assuming that you want to be a good parent, children are a serious drain in terms of time and resources, increase stress, make you more vulnerable, more altruistic, less flexible, and generally more settled and conservative (bourgeois, if you will). When people become parents, they implicitly (and duly) accept that their fun days are over, and that its time to get responsible. Well, screw that! Only a fool would give up his life like that. Better to stay young at heart and unbound forever. The only real value of offspring in modern (Western) societies is enjoyment (hedonistic motive), but due to the significant drawbacks of parenthood it cant be considered intelligent hedonism, and should thus be avoided.

Dynamic Pessimism, aka Cynical Optimism. Though Transtopians have no doubts about mans enormous potential to overcome his biological and social limits, they are generally less optimistic than regular Transhumanists about the future. The chances that our advanced technologies will accidentally or intentionally cause unparalled destruction are, given our historical precedents, much too great to ignore.

Cryonics, aka applied immortalism. Cryonic suspension is an experimental procedure whereby patients who no longer can be kept alive with todays medical abilities are preserved at low temperature for treatment in the future.

The rest is here:

Transtopianism | Sciforums

Split long article

Might this longish entry be better presented as a series of pages? JasonS 03:34 Jan 13, 2003 (UTC)

Dnagod 20:56, 9 Feb 2005 (UTC)

In the interest of ensuring transhuman is NPOV: Who decides what the definition of transhumanism is?

This element of humanism, is that from huxley or someone else?

Does the man who invented the word, Julian Huxley decide the definition of Transhumanism, does one in modern times who publically states the definition decide or does the World Transhumanism Association decide?

I would like clarity as to who ultimately determines what transhumanism means because the definition used by the WTA and other groups differs. More importantly, what gives one authority or the command to be able to define in an undisputed what transhumanism is, so that other POVs can be excluded?

For instance I have reviewed the entire transtopia.org, prometheism.net and cosmotheism.net site, and I cant seem to figure out how you could label it as disputed in the links section?

What is to say the world transhumanism association isnt disputed?

I can see how one might label cosmotheism as white racial separatist, but prometheism.net and transtopia.org I would like more discussion as to why it is disputed as a transhumanism group. And why is Cosmotheism a disputed offshoot? Cosmotheism was developed in the 1960s and 1970s which came before extropy and WTA, so why is it an offshoot? I thought offshoot meant, that something existed and a branch or seed came off that plant. Can you please define offshoot and explain who decides what is or is not transhumanism?

More on this humanism element of Transhumanism, is that from huxley or someone else? Thanks.

Why does the link to cosmotheism keep getting deleted? Just because that article had a banned user associated w it doesnt make it any less relevent. Sam [Spade] 20:56, 4 Aug 2004 (UTC)

Id like to incorporate a mention of the Human Cognome Project into this article, as it is relevent to human brain augmentation and AI research. Any suggestions? Dave User:Sydhart

Why is transtopia.org, prometheism.net and cosmotheism.net labelled pseudotranshuman organizations? To me that represents bias as to why those web sites would be labelled pseudo, what makes a web site pseudo?

On the front page of prometheism.net it states the following

(Prometheism is) The First Sovereign Transtopian & Neo-Eugenic Libertarian Religious-State.

In the principles sections of prometheism it states

Our Promethean Species embraces Conscious Evolution

Our immediate aim is to create a neo-eugenically enhanced race that will eventually become a new, superior species with whatever scientific means are available at the present time. In the short-term, this will be achieved via neo-eugenics, ie. voluntary positive eugenics, human cloning, germ-line engineering, gene therapy and genetic engineering.

In the long-term, when the science becomes available we intend to utilize transhuman technologies: nanotechnology, mind uploading, A/I and other variations of ultra exo-tech.

Our goal is to enable total and unlimited self-transformation, consciousness and expansion across the universe of our species.

It also states note the key words Transhuman Technologies and the embracing of transhumanism and extropy.

We Define neo-eugenics as conscious evolution (these words are interchangeable). Purposefully directed evolution via voluntary positive neo-eugenics (including voluntary selective breeding), cloning, genetic engineering and ultimately any and all transhuman technologies. Neo-Eugenics means harnessing all science, technology and knowledge available now or in the future, guiding it with spirituality, ethical considerations and higher consciousness, ultimately towards achieving total and unlimited self transformation. The term Neo-Eugenics embodies the sciences and philosophies involved in Biotechnology, Extropy and Transhumanism all merged in a philosophy of spiritual Conscious Evolution.

http://prometheism.net/principles.htm

I believe removing prometheism from this page, will be cause to bring this issue to arbitration to confirm that the individual who keeps removing it obviously is biased and lacks an understanding of what transhumanism. NPOV. thats your problem brian NPOV and blatant bias.

Dnagod 22:22, 7 Feb 2005 (UTC)

Extropy and a lot of the other sites listed under manifestos are linked else where in the article, so I felt it important to also include these manifestos

Please do not revert to childish insults, and a biased personal agenda removing these links, they belong their and represent Principles which I dare say are some of the most interesting, fascinating and creative principles.

Dont abuse your privileges here and force your agenda on this topic of transhumanism, all perspectives are welcome here whether you like it or not.

Dnagod 17:26, 8 Feb 2005 (UTC)

What makes you think transtopianism (transtopia.org) is not secular?

STOP removing these links, you are biased, emotional, unfair, unbalanced and lacking in neutrality.

These links are to stay, and you have no right to remove them. They are valid and legit links, Do not abuse your privileges on this project or you will be revoked.

Dnagod 02:55, 9 Feb 2005 (UTC)

The man who invented the word Transhumanism (Huxley), was an open, avid and published advocate of state sponsored coercive eugenics, selective breeding, and elitist eugenic communities. Therefore you are wrong, and thus the specific issue of VOLUNTARY eugenics does NOT violate in anyway, shape or form, being part of transhumanism. You are wrong, biased, unfair, unbalanced, and lacking in neutrality. Transtopia.org and prometheism.net DO NOT SUPPORT COERCIVE EUGENICS in their PRINCIPLES, THEY SUPPORT VOLUNTARY EUGENICS READ VOLUNTARY. Forgive the capitalization, but I do that for emphasis, not to scream.

please stop removing these links, you are biased, emotional, unfair, unbalanced and lacking in neutrality. These are not personal attacks, these are stated facts that you have not read the prometheism.net web site.

These links are to stay, and you have no right to remove them. They are valid and legit links, Do not abuse your privileges on this project.

I ask you to bring arbitration and discussion on this fact. Your censorship, bias and personal agenda will not win. Go to prometheism.net right now and find one place on this site that says prometheism supports COERCIVE EUGENICS. you will not find it anywhere. Prometheism.net clearly states that it only supports voluntary eugenics. Read the sworn oath on prometheism.net

The Sworn Oath of Prometheism (front page of prometheism.net)

We Prometheans are voluntarily coming together to purposefully direct the creation of a new post-human species. A species with higher intellect, creativity, consciousness and love of ones people. A communion of intellect and beauty, for the simple reason that it can be done. This creation is what gives us purpose and meaning. No other justification is required for this program to advance our Promethean species.

Next I want you to read the Principles of prometheism http://www.prometheism.net/principles.htm

2. Our Promethean Species embraces Conscious Evolution

Our immediate aim is to create a neo-eugenically enhanced race that will eventually become a new, superior species with whatever scientific means are available at the present time. In the short-term, this will be achieved via neo-eugenics, ie. voluntary positive eugenics, human cloning, germ-line engineering, gene therapy and genetic engineering.

5. Total Freedom, Liberty and Self-Determination

Our Libertarian religious nation is founded on the principles of total freedom of speech (including offensive language and language which hurts peoples feelings), freedom of thought, the right to bear arms, liberty, progress, productivity and the pursuit of individual happiness.

nation is VOLUNTARY ONLY. We REJECT all totalitarianism and believe COERCIVE neo-eugenics is counter to the ideal of individual freedom. The promethean governments sole purpose is to protect the rights of the individual. We DO NOT wish to STERILIZE anyone or FORCE anyone to practice neo-eugenics.

DNA or genetic capital is the most valuable commodity in the universe. Our primary goal is to promote positive and voluntary neo-eugenics by channeling national resources to the best, brightest and most creative.

We Define neo-eugenics as conscious evolution (these words are interchangeable). Purposefully directed evolution via voluntary positive neo-eugenics (including voluntary selective breeding), cloning, genetic engineering and ultimately any and all transhuman technologies. Neo-Eugenics means harnessing all science, technology and knowledge available now or in the future, guiding it with spirituality, ethical considerations and higher consciousness, ultimately towards achieving total and unlimited self transformation. The term Neo-Eugenics embodies the sciences and philosophies involved in Biotechnology, Extropy and Transhumanism all merged in a philosophy of spiritual Conscious Evolution.

This is from the principles of prometheism.net Last Updated: 3/13/03 this means that prometheism is NOT FRINGE, it does not support the fringe philosophy of FORCED COERCIVE EUGENICS. Again the capitalization is not screaming, its meant to provide emphasis. Also my comments about you not being very knowledgeable about prometheism.net and transtopia.org are not meant as personal insults or personal attacks, but as an observation.

Dnagod 20:06, 9 Feb 2005 (UTC)

Read more here:

Talk:Transhumanism/Archive 2 Wikipedia

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Transtopianism | Futurist Transhuman News Blog

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Transtopianism | Prometheism.net

It Comes At Night stars on survivalism, the apocalypse – WDEF News 12

Kelvin Harrison Jr., Carmen Ejogo and Joel Edgerton star in It Comes At Night.

CBS

It Comes At Night follows two families who find themselves reluctantly joining forces amidst an apocalyptic world where a deadly disease is on the loose. The claustrophobia-inducing film takes place mostly in one house for a very tense 97 minutes, in which viewers see the measures the characters take to protect their families.

The stars of It Comes At Night talked to CBS News and shared their thoughts on how ready they would be during an apocalypse and it turned out one of the actors did see his world disintegrate at one point in his life.

Kelvin Harrison Jr. who plays teenage son Travis in the film joked that he would perish, but revealed that he did live through an analogous situation when he was displaced by Hurricane Katrina.

The New Orleans native, who was 12 during Katrina, said, Youre away and you expect your parents to take care of it and you see things happening and its confusing and youre like, OK, I dont really know what this means or if my family is there or my house is there.'

He said that he brought some of that experience to the film: Im trapped in this house [during Katrina] and get to use my imagination and have fun, and thats kind of what Travis does. You cope in other ways.

Harrison said it was only after he finished shooting that he realized he had brought those childhood memories to develop his character.

I was like, Why do I feel so strongly about this? Why is this bothering me this much?' he said. It felt too real most of the time and then I was like, OK, thats because I lived it.'

He also credited his cast-mate, Carmen Ejogo, with helping him grow as an actor by teaching him how to listen: Dont listen to speak, but to understand, he explained.

Ejogo, who plays wife and mom Sarah in the film, was eager to talk about her survival skills.

I think Id be great super-resourceful, she said. I think Ive been raised with sort of how to make ends meet, figure it out, see things from a left-field perspective Im pretty tough.

Joel Edgerton, who stars as stern and vigilant patriarch Paul, revealed that he would probably rely on Ejogo.

He took an optimistic approach and said, Id really enjoy the dismantling of all technology no emails, no phone and really lean into the experience, but in all truth Id probably just crumble and cry and say, Carmen, what do we do?'

He cracked, Yeah, the apocalypse look, its all the way you view it You think its an apocalypse; Im going to be in the pool.

Both Christopher Abbot and Riley Keough, who play young couple Will and Kim, had very little faith in their abilities to weather an apocalypse though Keough is looking to improve.

Id do horribly, said Keough. Ive actually been wanting to do survivalist courses.

Abbott said his cushy life in a city has taken its toll on his resourcefulness: I feel like Ive been in New York City too long, he said. Id just camp out at the Whole Foods and hope I survive.

Find out which characters actually survive in It Comes At Night, which hits theaters on June 9.

2017 CBS Interactive Inc. All Rights Reserved.

2017 CBS Interactive Inc.

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It Comes At Night stars on survivalism, the apocalypse - WDEF News 12

Veteran teaches disaster preparation skills at Heights library – The Killeen Daily Herald

During his presentation on survivalism, Sergio Martinez removed a small Bible in a plastic bag from his duffle bag.

Staying calm is good when youre out there, he said. Like it or not, everyone is going to get religious at some point. Why not have a Bible?

Martinez, an extreme survivalist, gave a presentation to a dozen people at the Stewart C. Meyer Harker Heights Public Library on Saturday morning. He talked about what kind of items to pack away in case of emergency and how to prepare for a disaster situation.

It was toward the end of summer 2005 when Martinez first became aware of disaster preparation. He had family members who lived in Houston that were coming to stay with him during Hurricane Katrina. There wasnt enough food in the pantry, so he decided to head to H-E-B to stock up on some more groceries. When he walked out of the store, the only thing he had was a couple of loaves a bread and some cans of food. Thats when it dawned on him he wasnt nearly enough prepared for survival.

Sometimes you need to trip and fall, and then youre going to learn, he said.

Soon enough, Martinez began teaching himself about survivalism. He read books, talked to experts and watched Youtube videos, and eventually got the chance to compete for a survivalist show that airs on the History Channel.

In front of Martinez, a retired veteran, sat a green bag no bigger than the carry-on a passenger on an airplane would stow in the overhead storage bin. What he kept inside of it was not to be used for a family vacation, though, and a number of the items probably wouldnt be permitted on an airplane.

Martinez recommended preparing meals ready to eat MREs long in advance. His prepackaged MREs included peanut butter crackers, bottles of water, freeze dried food and protein bars. Canned foods including soups and beans are good to pack, too, but in moderation. Too many cans can weigh down a bag, and depending on the situation, you might have to walk for long periods of time. In those situations, any reduction in weight can help.

There were typical items found in Martinezs survival bag, such as an extra pair of clothes, a sleeping bag and a hammock. But there were also nifty tools such as a crank-up flashlight that triples as a cellphone charger and an AM/FM radio. He also pulled out a miniature propane stove and a water filter.

Much like he was prepared for any potential disaster, Martinez was ready to answer questions from the audience. One person asked him about the difficulty of catching your own food through hunting and fishing, and preparing it while in the wild.

Martinez said that with a little practice, it wasnt that difficult.

But dont expect it to taste good, he said.

Once you kill the game, how do you prepare it? We dont have chefs out there.

sullivan@kdhnews.com |254-501-7552

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Veteran teaches disaster preparation skills at Heights library - The Killeen Daily Herald

Recently unveiled documents reveal anarchist strand festered at Evergreen for nearly a decade – The College Fix

A cache of documents recently unveiled highlight that radicalism and anarchy has been pushed at Evergreen State College since at least 2008.

The documents were exposed by a disgruntled, anonymous Evergreen graduate in a blog post published earlier this month amid upheaval at the public university. The documents consists mainly of Disorientation manuals produced by a campus anarchist group that denounce police, capitalism and banks, and argueshoplifting is a form of survivalism. They also tick off examples of cultural appropriation, such as mohawks, and declare manifestation of white privilege is all around us.

The blogger, listed only under the screen name of Son of Tuck, claims a pervasive element has existed at the campus for years and more recently gained control of it.

The college isnt bad. It just got taken over by a domestic terror cell, writes the blogger, for which contact information is unavailable.The College Fix was made aware of the blog by an anonymous source.

Disorientation guides are not unique to Evergreen. Theyve popped up in the past at Columbia, Amherst, and even Middlebury College, where earlier this springstudents, faculty and outsiders violently protested a conservative guest speakers speech, a melee that left a professor there with a neck injury.

A campus in crisis

The revelation of the Evergreen documents comes amid massive turmoil at the public college in Olympia, Wash.

Last month, students cornered and shouted at biology professor Bret Weinstein over his objection to a Day of Absence event that asked white students and faculty to leave campus for a day. Protesters demanded he be fired. Many faculty called for Weinstein to be punished.

The events have left campus in disarray. Unspecified threats closedthe college for several days. Meanwhile, a group of vigilantes took to patrolling campus with baseball bats.

The current turmoil cannot be directly linked to student anarchists.

However thedisorientation manuals, produced in the past by a student anarchist group known as Sabot Infoshoppe, amount to radical, far-left manifestos that include writings expressing anti-corporatist and anti-police views, the latter of which is a main complaint among protesters today.

Other issues discussed in the manual include white privilege, food justice and what local businesses students should boycott.

A history of radicalism

Recent events at the public university are hardly the first time that left-wing students have stirred controversy on campus. A school known for its progressive reputation, past events show the roots of left-wing activism are embedded in the schools past.

For example, Evergreen was the site of an anti-police riot in 2008 and played host to an anarchist workshop in 2013. In 2006, some students even protested at the commencement speech of Washingtons liberal governor.

As for disorientation: Mohawks are cultural appropriation. Banks invest in operations that often hurt humans. Shoplifting is a form of survivalism. Those are just a few things stated in the 2013-2014 Disorientation Manual. Itspans 99 pages and includes anonymously written articles touching on issues ranging from protesting tips to discussion of neo-Nazis.

Depending on where youre from, issues such as race priviledges [sic] or food politics may or may not have occured [sic] to you before, the document states. But, be sure, they will come up in seminar. We want to prepare you here with overviews of such inflamatory [sic] ideas to help you begin your process toward a life of thinking more critically and empathetically.

According to theblog post written by the Evergreen graduate, the Disorientation Manual has been an annual tradition for Sabot Infoshoppe. The blogger posted photos showing the 2008-09, 2009-10 and 2010-11 manifestos.

Disorientation Manual 2013 by The College Fix on Scribd

The blogger, who says they graduated from Evergreen in 2012, states I picked up my copy every year at their booth during Orientation week and adds people knew about the DisMan. It unclear how widelythe documents were distributed.

Today, Sabot Infoshoppe is not listed as an official student group on the universitys website and its unknown if a disorientation guide was made for the 2016-17 school year.

Evergreen increasingly radicalized over the years

But I feel compelled to come forward with evidence that the school has allowed student groups (at best) or domestic terrorists (at worse) to indoctrinate freshman into their extremist ideology, the blogger writes.

Son of Tuck posits that recent events on campus, specifically the protest of Weinstein, havent occurred in a vacuum. The blogger argues the school, and the community around it, has had a radical strand for years.

There has been dissent brewing in Olympia (The All-America City86-87) for a long time, and Evergreen has been increasingly radicalized over the years by a small but ever-growing group of what I will call domestic terrorists, the blogger writes.

According to an online flyer for a past Sabot Infoshoppe meeting, the group was described as having a history of radical speaking events, workshops, and movie nights, as well as a former space for books, zines, and dvds.

The groups 2013-2014 booklet describes Evergreen as a school with a progressive student body, but rails on an administration described as too closely tied with corporate interests.

However, underneath this revolutionary reputation lies a hierarchical institution that often resembles the fucked up shit in society that we are considered radical for opposing, it states.

Its guide states manifestation of white privilege is all around us and diversity isnt great at the college. It alleges that examples of white privilege at the school are when white students control discussion during seminars and also include cultural appropriation via hairstyles such as mohawks or dreadlocks.

The manualalso includes anti-police and anti-bank sentiments, telling students that banks are totally fucked. Law enforcement is brought up multiple times throughout the document, with one article alleging police benefit the wealthy.

Sure, there are the random anecdotes of an officer rescuing a cat or catching a burglar. But, in reality, most police officers (and the Olympia Police Department [OPD] is no exception here) spend much of their time harassing poor people and protecting the interests of the rich and powerful, the reading states.

History of activism

The recent events at Evergreen arent the only time radical, left-wing students have held protests on campus. In fact, the school was the site of a riot in 2008 during a concert held on campus. After a campus police officer took a suspect into custody, the crowd shouted at the officer and then later damaged the officers vehicle. Multiple students were arrested over the incident, according to The Seattle Times.

In 2013, the campus was site of an anarchist workshop that wasmovedoff campus after an attendee got in a scuffle with a blogger attempting to take pictures of the event.

Liberal students apparently protested at the colleges 2006 commencement over speaker Christine Gregoire, who was then the Democratic governor of Washington. According to the Disorientation Manual, students turned their back to Gregoire as she spoke and held up signs. A banner at the event reportedly read Gov. Gregoire Please Stop Your Racist Welfare Policies.

MORE:I attend Evergreen State College. Its not racist. But it is delusional.

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IMAGE CREDIT: Evergreen College

About the Author

Nathan Rubbelke is a staff reporter for The College Fix with a specialty on investigative and enterprise reporting. He has also held editorial positions at The Commercial Review daily newspaper in Portland, Indiana, as well as atThe Washington Examiner, Red Alert Politics and St. Louis Public Radio.Rubbelke graduated from Saint Louis University, where he majored in political science and sociology.

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Recently unveiled documents reveal anarchist strand festered at Evergreen for nearly a decade - The College Fix

Margaret Atwood on the utopias hiding inside her dystopias and why there is no the future – Vox

Good luck with the future, was the last thing Margaret Atwood said to me, after Id shaken her hand and stammered profusely over what an honor it was to talk with her. She didnt mean my personal future; she meant the future of the planet and of the human race, the same future shes imagined so grimly in The Handmaids Tale and in her MaddAddam trilogy. She meant, basically, Good luck not dying because of global warming.

It was an oddly touching sentiment.

For Atwood herself, the future doesnt look too bad. Hulu has announced its plans to develop a second season of its critically acclaimed adaptation of The Handmaids Tale, Atwoods dystopian classic. Netflix recently announced that it would be getting in on the game with an adaptation of Alias Grace, Atwoods 1996 novel of murder and witchcraft. Earlier this year, she won the National Book Critic Circles Ivan Sandrof Lifetime Achievement Award, and its widely expected shell only rack up more lifetime achievement awards over the next few years.

At New York Citys BookCon last Saturday, I sat down with Atwood to discuss her work, the changing political landscape of North America, and of course the future. This interview has been lightly edited for length and clarity.

Your work has been getting snapped up into all kinds of prestige TV outlets for the past little while. Why do you think that people are reacting to your work so strongly at this particular moment?

First of all, we have a new platform, which is streamed television series, and that has allowed a lot of complex and longer novels to be adapted for screen that probably would have been harder to do as feature films. That is something that started in the 80s, with British television doing classics, but originally they would just be on television, and you would have to watch them on the night, whereas now you can catch up on things and binge watch and all of the new behaviors that we have seen. That means that a lot of people are interested in making these things. So once upon a time, they would have found it much more difficult to make, for instance, Alias Grace, which is quite complex, into a 90-minute film. As a six-part miniseries, theres a lot more amplitude.

So why are people interested in them right now? In both cases, its people who got very attached to the books when they were 19. And then time passed, and it became possible for them to make these things, which otherwise it wouldnt have been. Sarah Polley made Alias Grace, and she has wanted to do that for 20 years.

As for why people are interested in watching them now, that would be another question. But I think these things go in cycles. So, the first wave womens movement resulted in getting the vote. Then there was a pause while other things happened.

Then the second wave came along at the end of the 60s, partly as a result of the various protest movements that had gone on in the 60s. Their interests were in quite a few things, but included job parity and legal entitlements and property settlements; body image kinds of things; equal pay for work of equal value; a whole cluster of those things.

And then there was another pause. People get burnt out; they get tired; generations succeed each other; people dont want to be their mothers. And then along comes another wave. By that time, the people having done the second wave are their grandmothers rather than their mothers, and thats cooler.

And now we have another wave, which I think kicked off sometime in the late 90s, and gathered steam in recent years, I would say the past five to eight. Lets call it third wave. Third wave has been very energized by the election of Donald Trump, as we saw in the extremely large and widespread Womens March.

It is a coincidence of sorts that these novels are coming along just at this time. Nobody could have predicted this exact kind of thing. But it may explain why the amount of attention has been extreme. It would have been a good show anyway, but it would have been a more hypothetical show. People feel now that its a few steps closer to reality, and a few steps closer than they are comfortable with. So its not just entertainment.

Does it feel to you as though its a few steps closer to reality?

Theres no question. Its going state by state, and part of the interest of the federal government in devolving health care onto states is exactly that. Some states will never do such a thing, and other states will do it in a flash.

Part of the narrative about your work recently has been that you examine power in a very literary way that not many other novelists do. Do you agree with that reading?

A literary way, what does that mean?

This is a different writers take, so Im paraphrasing, but her argument was that the preoccupation of a lot of literary novelists tends to be on an individual, familial level, and that you take the beautiful sentences and the careful character-building and apply it to larger social questions.

Well, we all live in the middle of larger social questions. Everything that goes on is actually affecting us in some way.

One thing I do for my characters is I write down the year of their birth, and then I write the months down the side and the years across the top, and that means that I know exactly how old they are when larger things happen. So, if youre born in 1932, youre born into the Depression. Thats going to have an effect on you. If youre born in 1939, youre born into the Second World War. Particularly if you were born in Canada, as I was, because thats when we went in I was born two months after the Second World War began. My joke is that I would have been taller if it hadnt been for rationing, but thats just my joke.

Everything that you experience as a child is related to when you were born, and that happens to every single human being on the planet. Its different depending on where you are, but for instance, if you were born today in Syria, you are going to be born into a certain set of social conditions, and that is going to have an effect on your entire life: Whats possible for you, what social class youre in, what location youre in, which of the factions you belong to. It cannot help but affect you.

So when we have literary novels that dont do those kinds of things, its because were taking the social milieu for granted. This is normality. The milieu thats being described is the way life is.

But then all of a sudden it isnt. Then all of a sudden it changes. So there are people alive today How old are you?

Im 28.

28. So we subtract from today you were born around 1990.

I was born at the end of 88.

You were born one year before the Berlin Wall went down. So you have no experience of the Cold War. This is what I mean. You dont remember it. So seeing a series like Tinker, Tailor, Soldier, Spy, thats ancient history to you. To me, its very contemporary, because I remember it. [Old lady voice] I remember those Cold War days

Handmaids Tale is a what if book, but its a what if a lot of things that have already happened happen again, only in a different place.

Moving back a little bit, I know that one of the first books you published was about survivalism within nature being fundamental to Canadian literature as a field.

Survivalism and my book Survival are two quite different things. I wrote Survival because at that time there was no general understanding of Canadian literature, and most people were told there wasnt any, which wasnt true. Or they were told that there was Canadian literature, but it was just a pale imitation of English literature or American literature. And I didnt think that was true, so my book is about how those three things are different from one another.

I examine that question by taking certain motifs and seeing how they are handled differently in classical American literature, classical English literature, and Canadian literature. And why should they not be different, because the geographical location and the demographic mix are quite different in all three places. That was a 1972 book, the first of its kind.

I wondered if you feel that the idea of I want to put this correctly is it survival within the frontier, per se, or survival within an unforgiving natural world?

Classical Canadian literature is survival within an unforgiving natural world for sure. People get trees falling on them, lost in blizzards, drown in large bodies of water.

And thats definitely something thats really operative in a book like Surfacing. Do you see that as still being present in your work, or have you moved away from that in later years?

One of the arguments in Survival is not that Canadian literature should be that way. Its just that it was that way. But that was in 1972. How many years have since intervened? 45 years. A lot has happened in 45 years, and we can go into what some of those things are, but that would be a whole other college paper. A lot of people have written a lot of books since 1972, and a lot of people have written a lot of different kinds of books.

One of the most noteworthy things that has happened since 1972, which really didnt start happening until the 80s, is that indigenous writers have appeared. In 1972, people wrote about indigenous people, but indigenous people were not telling their own stories, and now they are. That would be a whole other chapter, just for instance.

1972 was about year two of the second-wave womens movement, so the depiction of women has radically changed since that time. Different immigrant groups have come in, and Canadian politics has always been different from American politics anyway, and now its even more different. One of the big issues in 1972 was the Quebec separatist movement, and we dont seem to have that with us much anymore.

So all of those things have changed around. And countries are always changing. The vision the United States had of itself in, say, 1960 is radically different than the vision it has of itself now.

One of the things that has happened in the United States is that the gap between poor people and rich people has become huge, whereas the 50s were a decade of the middle class, in which children expected to do better than their parents and in large part did do better. Thats no longer true.

So, land of opportunity not anymore. Not letting people in, not seeing itself as a world leader anymore, abdicating from its role as world leader. Going back to the 20s, an isolationist time. What happened in 1928? The last time there was a Republican Congress, a Republican Senate, a Republican president. They put in isolation policies and what did that produce? The Great Depression.

One of the repeated tropes across a lot of your books is the presence of a character who functions as a shadow self to the protagonist. In your criticism, youve sometimes read that kind of character as a metaphor for the relationship between the writer as a person and the writer whos doing the writing. How would you apply that reading to, for instance, the character of Zenia in The Robber Bride?

Zenia is the shadow self of all three of the characters, but she functions in a different way for each one, because each one of them is different. But if you know anything about supernatural creatures like that, youll know that they cant come into the house unless you invite them over the threshold.

But novels are often constructed in that way. Not just my novels, but anybodys novels. They have various characters in them. You have to be able to tell one character apart from the other one, so we usually give them different names, different hair colors, they look different from one another. Otherwise you cant tell them apart. Theyre usually counterparts in some way, and that goes for everybodys roles.

Theres a structural principle at work somewhere. Thats just something that has to do with works of art: You have a basic rhythm and then you have syncopation. Its true of music and its true of painting, and its true of anything that involves any sort of pattern.

Youve written in one of your essays on the dystopia that every dystopia contains

a little utopia, and every utopia contains a little dystopia. Its very true.

What do you think are the little utopias hidden within Handmaids Tale and the MaddAddam books?

In the MaddAddam books, the little utopia of course is the Gods Gardeners. In The Handmaids Tale, it is the life before. The flashbacks to the previous life, which of course nobody recognizes as a happy place until its gone.

Its the same in 1984. In 1984, its the paperweight that contains the beautiful little thing, and its the rather unpleasant piece of the forest, the piece of nature that they go to. Its about the only thing that remains, because that 1984 dystopia is so pervasive. Thats us grasping at something better.

In any dystopia, the utopian part is the something better, and in a utopia, the dystopian part is the something worse. It quite frequently has to do with, What are we going to do with those people?

What are we going to say about Brave New World? Well, as it turns out, theres this other part of Brave New World that is unregenerate. The interesting thing about that book is that from the point of view of John the Savage, Brave New World is a dystopia. From the point of the people in that brave new world, the previous arrangement is the dystopia.

Partially, probably, because of the focus on your dystopias, theres been a narrative that youre a somewhat pessimistic writer.

Oh, Im hideously optimistic. I havent killed everybody off at the end. Some people do.

Very true! One of the projects you did a few years ago was the Future Library.

A very optimistic project.

Do you think that there will still be people around, ready and willing to read your book in a hundred years?

The project assumes that there will be; thats why people liked it so much. It assumes that there will be people alive in a hundred years, that they will be interested in reading, that the Future Library in Norway will survive, and that it will all come to fruition as the inventor of it has supposed. That would be Katie Paterson. They just had the third handover in the Norwegian forest. An Icelandic writer called Sjn handed over his manuscript. And who will it be next year? Well soon find out!

The project assumes optimism, but do you agree with its optimistic take on the future?

There is no the future. There is an infinite number of possible futures. Which one will actually become the future? Its going to depend on how we behave now. So its not actually going to be up to me, what sort of future we are going to have. Its going to be much more up to you. Youre going to be around for it, whereas Im actually not.

I would say, should we manage to solve the crisis of the oceans, therefore securing ourselves a supply of oxygen, other problems are solvable. Should we not manage to solve that one, theres no point thinking about any of the others. Womens rights will actually be irrelevant, because there wont be any women, or men either.

Continued here:

Margaret Atwood on the utopias hiding inside her dystopias and why there is no the future - Vox

You’ll Find Far Cry 5 ProvocativeEven if It’s a Mess – WIRED

Last week's ** announcement of Far Cry 5 wasn't itself a surprise. Over the past 13 years, the series has evolved from a playground of first-person shooter mayhem to something far more distinctive: A collection of deep, difficult, often political games that served as meditations on violence as much as enactments of violence itself. They've gone from a tropical island to an African warzone, to an even more dangerous tropical island, to an imaginary version of Tibetand in doing so, have sold more than 20 million copies, making a new installment a formality. What is a surprise is the new game's focus. While the series has long concerned itself with terror and instability, now it's planning to do so with a homegrown brand of extremism.

When it arrives next February, Far Cry 5 will unfold in a small town in Montana, where a religious cult tinged with American survivalism has emerged. (Think the Bundys, though no shortage of legalese will doubtless back away from that comparison.) You'll play a young police officer, a man or a woman, depending on your decision, and you'll be tasked with (ugh) taking this slice of America back.

That's a promising premisebut if the past is any indication, Far Cry is going to blow it.

From its first game, the Far Cry series has been thick with action and lifethe wildlife hunts, your enemies have their own concerns, and combat starts raging fires that transform the space around you. But more interestingly, the franchise lingers in that instability: it's earnestly interested in violence and colonialism as forces in the world, and is at least moderately aware of its own complicity in those forces. Its villains are arms dealers and conquerors, and you are a destroyer pitted against destroyers.

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That mission, coupled with an insistence on far-flung locales and societies, has produced mixed results. Far Cry 2 was the best title of the bunch, but it couldn't shake an Orientialist attitude toward its African setting. The later games leaned into the fun factor, which made their critiques feel absurdly half-hearted. It has been, at times, a contradictory disaster of a franchise.

Now, instead of exoticizing a foreign nation for a Western audience, the franchise going right to the heartland. This is Far Cry at its most deliberately provocativethe closest it's gotten to touching on issues it might actually have something worth saying about. It touches on the slow rise of reactionary conservativism in the United States, along with the survivalist and prepper cultures that have been growing in the margins since at least the 1990s. Combine that with the choice to have you play as a police officer in a small American town, and you're looking at a premise that's already incredibly politicized from the mainstream American perspective. Yet, the series' history shows no indication that its writers or developers know how to handle the games' political overtones, no matter how earnestly they engage with them.

But, to be honest with you, I don't really care. That's the thing about Far Cry: Even at its messiest, it's always remained interesting. The games attempt ambitious things, and when they fail, there's something fascinating about the way the pieces fall apart. In the gaps of design logic and bad writing, you can see illuminating frictions. You can learn things about the way colonialism works and doesn'tnot from the games themselves, but by watching how each subsequent game fails to respond to the criticisms levied at its predecessor. There's magic in the dashed ambitions of high-budget productions; you can practically see the incompatible ideas spattered on the walls like giant inkblots.

Far Cry 5 , when it launches, probably won't be goodat least in the sense of being a coherent game that executives its best ideas competently, let alone doing justice to its subject matter. But it will be fun, and it will interesting. Montana's got a big, big skythere's room for all kinds of stuff under there.

Excerpt from:

You'll Find Far Cry 5 ProvocativeEven if It's a Mess - WIRED

‘It Comes at Night’ Review – Washington Free Beacon

BY: Sonny Bunch June 9, 2017 4:55 am

It Comes at Night is something like a super-stylish, extended episode of The Walking Dead: a tour-de-force of hateful nihilism that will likely leave audiences feeling far worse about themselves and the state of man than they did 97 minutes previously.

We're dropped into the middle of a plagueits origins unclear; its results quite obviouswhere a family of survivors is getting ready to end the life of their sore-riddled grandfather. The work being done is both deeply personal and strangely impersonal; nothing is more heartrending than having to pull the plug on a relative yet nothing is more necessary in the midst of an outbreak. We see the actions and hear the muffled words of distraught, duty-bound loved ones, but director and writer Trey Edward Shults obscures the faces of Paul (Joel Edgerton) and his son, Travis (Kelvin Harrison, Jr.), with gas masks, the glass lenses reflecting only the darkness around them.

It isn't until the old man's funeral pyre lights up that we see their eyes, the horror haunting them, the pressure they're under. Paul, Travis, and family matriarch, Sarah (Carmen Ejogo), are living on borrowed time, barricaded in a house with only one entrance, and only one set of keys to that entrance. The only question is how quickly it will run out.

The sand starts slipping through the hourglass more quickly once Will (Christopher Abbott) breaks into the house and convinces Paul et al to allow him to bring his family to their compound. Will and Kim (Riley Keough) have chickens and goats, and a son, Andrew. The two families try to coexist, but paranoia mounts, anxiety rages, and blood is shed.

It Comes at Night is an easy movie to admire, a technically masterful work that ratchets up the suspense by withholding information and carefully controlling what the camera shows us. Shultz makes expert use of natural light sources, often allowing just enough brightness from lamps or flashlights for us to make out the character the camera is focused on and little else in the frame. The literal darkness creeping in on each shot matches the figurative darkness encircling the increasingly paranoid families.

All that technical skill is employed in an ultimately empty endeavor, however. It Comes at Night is an exercise in relentless nihilism. By withholding key pieces of information and forcing us to distrust everything Will and his family do, It Comes at Night can't really serve as a critique of distrust or paranoia in the face of civilizational breakdown; rather, it revels in paranoia, rubs your face in its fear-mongering.

In short, It Comes at Night is the feel-bad movie of the year. I can't help but feel as if audiences are going to hate it. And I can't blame them if they do.

Originally posted here:

'It Comes at Night' Review - Washington Free Beacon

Guest Post: Bhante Suddhso Guidelines for Happiness – Patheos (blog)

With his kind permission, today Im featuring a guest post by Bhante Suddhso, a Buddhist monk living in New York City. He is the co-founder of Buddhist Insights, a new platform using technology to build community and facilitate access to reliable monastic teachingswhere this post originally appeared. Bhante Suddhsos work aims to convey Buddhist concepts and their practical applicability to everyday life. Although his belief system differs in certain ways from mine (primarily in that I am a theist and dont subscribe to the doctrine of reincarnation), this is one of the most cogent and useful explanations of Buddhist morality that I have come across.

In Buddhism, everything is optional.

Faith is optional. Meditation is optional. Morality is optional.

So the question becomes: Why bother with morality? Whats the point? What is morality anyway? Where does it come from? What effect does it have? Why should we care?

Many people think of morality as a set of commandments given by a supreme being; a list of orders given by an indisputable divine authority. This is what I was taught by my parents when I was a child: God said not to do certain things, so we shouldnt do them. End of story. Theres no arguing with God because, well, its God. This rationale worked perfectly well for me until I stopped believing in God at which point I naturally stopped believing in morality as well. I was 13 at the time, and it was a stunning revelation for my young mind to discover that I could do whatever I wanted. So I embarked on a grand quest of unrestrained self-indulgence which lasted several years, guided not by any principles of right and wrong, but only by the principles of what I wanted to do.

Those were the most miserable years of my life. This seemed counter-intuitive. Shouldnt total commitment to the self-centered pursuit of hedonistic pleasure naturally lead to happiness? Why was I so unhappy? So I branched out. Simple hedonism wasnt doing the trick, so I started looking into more complex forms of hedonism. I kept seeing meditation mentioned in various places such as in psychology research, on new age websites, and in pseudo-spiritual systems of various kinds. I often saw it touted as a method for becoming happier (as well as a few much more grandiose claims). So I started thinking that meditation might help me squeeze more pleasure out of life. It seemed simple enough; I just looked up meditation instructions on the Internet and started following them for a few minutes every day. Meanwhile, I spent the rest of my free time immersed in my usual reckless pursuit of sensual pleasure.

Over time, however, something began to shift. As I started to develop a limited degree of proficiency with the meditation technique I was using, my mind became increasingly peaceful and content not the excitement of intense sensual experiences, but rather a gentle sense of subtle joy that seemed independent of what was going on in my life. This was intriguing: I didnt have to take any drugs, or find a sexual partner, or go to a nightclub; all I had to do was sit still and focus my mind for a few minutes everyday, and my baseline emotional state would be a bit happier. This seemed worth further investigation.

With this initial experience of positive results from meditation, I gained a certain degree of confidence that meditation works. So while I was not interested in religion, the success I was getting from using one Buddhist technique led me to explore what other techniques there might be that could be of benefit to me: I figured I could just pull out the bits I wanted and leave all the rest behind. Thus at last I came back to the subject of morality, after a seven-year hiatus. Now, however, I was coming to it not out of a sense of divine obligation, but rather because I was interested in being a happier person. And as I soon found out, Buddhist morality is very different from the style of Christian morality I had been raised with.

Causality

Buddhist morality is founded on a simple principle: causality. Cause and effect. Simply put, every action produces a corresponding result. If theres a certain result we want, we just need to find out what action leads to that result and behave accordingly. There is no authoritative deity who tells us we must act in any particular way; rather, we recognize that we have full power over our experience. All we need to do is make the choices that produce the results we want. Some choices we make inevitably lead to unpleasant effects, and some inevitably lead to pleasant effects.

Its in the details of those choices that Buddhist morality starts to resemble the moral systems found in other religions. For example, murder is identified as a choice that produces unpleasant results. So is theft, infidelity, dishonesty, and self-intoxication. The Buddha advises us to avoid these five activities for our own sake because these five activities inevitably lead to suffering for the person who performs them. The concordant suffering is sometimes immediately apparent, and sometimes it takes a while for it to manifest, but it will always eventually come to be experienced.

So the question is: Why should we trust the Buddha in this matter? The answer is: We shouldnt at least, not immediately. As the Buddha says in the Klma Sutta (AN 3.66), we shouldnt believe something just because someone tells us to; instead, we should investigate it for ourselves and see if we can confirm it in our own experience. So we ask ourselves: what is the result of murder, theft, infidelity, dishonesty, and self-intoxication? Do these ultimately lead to unpleasant results for the person who engages in them? If we are honest with ourselves, then we must admit: yes, they do. A person who engages in such immoral acts tends to experience regret, remorse, self-condemnation, criticism and reprobation from others, a bad reputation, and possibly even legal entanglements in severe cases it can result in fines, imprisonment, or even execution by the government. Conversely, engaging in acts of kindness, generosity, and compassion bring happiness and joy to the mind, praise and commendation from others, and a good reputation.

However, the Buddha says that even beyond such visible results, our choices in this life tend to create corresponding conditions in future lives. For example, in the Ca-kamma-vibhaga Sutta (MN 135), he states that killing causes the killer to have a short lifespan in future lives; injuring causes the injurer to have many illnesses and afflictions; displaying anger causes the angry person to be unattractive; stinginess leads to poverty, and so on.

So even if were not sure whether or not there is karmic retribution in future lives, its a good gamble to act as though there is: if we choose to behave morally, we are happy and well-respected in this life; and if there are karmic results to be experienced in future lives, then we will experience the positive effects of our good choices in future lives as well. This is sometimes known as the Buddhist version of Pascals Wager, and can be found in the Apaaka Sutta (MN 60).

Morality and Meditation

A further benefit to morality is that is helps to foster two mental qualities that are very beneficial to meditation practice and to spiritual self-development: self-reflection and self-restraint. In Buddhism an action is only considered to have a karmic effect if it is intentional; thus in considering morality, we are constantly examining our mind and our mental states looking for the intentions and motivations behind our choices. Choices based on harmful mindstates (such as anger, resentment, jealousy, contempt, and arrogance) lead to harmful effects; choices based on beneficial mindstates (such as kindness, compassion, generosity, and equanimity) lead to beneficial effects. Thus by placing importance on morality, we begin to develop a strong sensitivity to and awareness of our own mindstates. This is self-reflection. And, as we recognize that some choices are harmful, then even if we really want to do them we restrain ourselves: we let go of those desires, thus developing renunciation which is founded on the recognition that happiness is not dependent upon always getting what we want or doing what we want. Thus we develop self-restraint and contentment; this is a direct antidote to craving, which is a very unpleasant state of mind.

Five Moral Precepts

Now that we have some idea of why morality is useful, lets examine the five basic moral precepts in Buddhism a bit more closely.

The first one is not killing. This means not killing any sentient being; especially humans, but also animals of all kinds (including insects), and any spirits or non-physical beings that might exist. We develop and maintain a genuine wish for the happiness of those beings and respect their desire to live; this wish for the happiness of others is a direct antidote to hostility and cruelty which are very unpleasant states of mind.

The second one is not stealing. We acknowledge that others have things which they possess, and we choose not to inflict the pain of loss on them we choose not to steal from them. By respecting their property, we develop a sense of happiness in the prosperity of others; a pleasant state of mind that directly counters envy and jealousy which, once again, are very unpleasant states of mind.

The third one is avoiding sexual misconduct. In any sexual relationship there will be certain boundaries of trust agreed upon by the people involved, and violating them for example, by having sex with someone outside the relationship without the permission of your partner(s) usually leads to a great deal of anguish for everyone involved. By avoiding sexual misconduct, we develop a sense of mutual trust and mutual support in our relationships with others. Its also worth noting that Buddhism does not mandate heterosexual monogamy: there is nothing wrong with same-sex relationships, multiple-partner relationships, open relationships, or any other form of sexual relationship, as long as it is agreed upon by the members of that relationship.

The fourth one is not lying. Most of us have had the experience of being lied to, or of lies being told about us, or of various harmful consequences of dishonesty. Recognizing the harm that comes from such behavior, we maintain a commitment to truth. However, as explained in the Abhaya-rja-kumra Sutta (MN 58), it is still important to consider the effects of our speech, using the following criteria: first, say only what is true; second, say only what is beneficial; and third, speak only at the right time. So we might have a true statement that is harmful (such as Youre ugly or I hate you); or we might have a true statement that is beneficial but it is not the right time to say it (such as a reprobation for someones inappropriate conduct, delivered at a time when they are already angry and thus unlikely to be receptive to constructive criticism). Instead we wait for a time when our statement can be heard and received in a manner that is useful to everyone involved.

The fifth one is avoiding self-intoxication. Buddhist practice is based upon clear awareness of the present moment. It is this clear, unbiased awareness that gives us the information we need to determine which choices are helpful and which ones are harmful. When the mind is foggy and unclear (as when it is intoxicated), mindfulness becomes weak, and it is hard to clearly see whats going on in our minds. Its hard enough when were sober; intoxication makes it far more difficult. Further, when we are intoxicated, our self-restraint tends to be much weaker; we are more prone to acting impulsively and unwisely. We are much more likely to fall prey to our baser tendencies and engage in unwholesome behavior such as lying, stealing, infidelity, and violence. Even small doses of intoxicants (such as one glass of wine) tend to cloud the mind and weaken our inhibitions, and thus it is best to completely abstain from such things. If one has a genuine medical reason to take an intoxicating medication, then one should still be very careful to examine ones motivations in using that medication, and to minimize its use as much as possible and to stop use altogether when it is feasible.

That said, were not required to follow any of these principles. In Buddhism there is no obligation to do anything. Instead there is a simple guideline: If you want to be happy, the Buddha explains how you can do it meditation, self-reflection, renunciation, and moral principles. So we can take on these guidelines as I did and see for ourselves the contentment and joy that arises in our lives.

Continue reading here:

Guest Post: Bhante Suddhso Guidelines for Happiness - Patheos (blog)

Epigenetic Television: The Penetrating Love of Orphan Black – lareviewofbooks

JUNE 9, 2017

DURING THE FIFTH and final season of Orphan Black (premiering June 10, 2017), I will offer regular responses to the seriess episodes via the LARB blog, BLARB. These will not be episode recaps or reviews; these short essays will assume that readers have already been viewers and will examine the show for some of its subtler suggestions about sexuality and gender, intertextuality and genre, and science and posthumanism. The following excerpt from Editing the Soul: Science and Fiction in the Genome Age (Penn State University Press, October 2017) emphasizes scenes from season two and doubles as a preface to the kinds of questions I anticipate exploring during season five, which I lay out further at the end of the piece.

At its best, Orphan Black is one of the most thorough explications of the epigenetic tension between genes and environment ever to appear on screen or page. Beyond the quality of its writing, acting, and post-production, the foundation of the shows success is its alignment of feminist, queer, and even post-secular critiques against a too-easy biotechnological corporatism. At the same time, it maintains considerable open-mindedness about the positive potential of genetic research and new medical technologies. Embodying an intertextual consciousness that has become a predominant trait of genetic fiction, this TV serial builds not only on major works by Mary Shelley, H. G. Wells, and Aldous Huxley, but also lesser-known, more recent novels like Pamela Sargents Cloned Lives (1976). In the process, it demonstrates how genetic influence is both very real and yet only part of what shapes human destinies. Perhaps most strikingly, it asks how love may be described by biology but still exceed it, suggesting that this prospect depends on defying religious fundamentalisms and global capitalisms mutual complicity in human objectification.

The shows alternate-history premise is that a combination of US corporate and government interests began secret experimentation with reproductive human cloning soon after the 1975 Asilomar Conference on Recombinant DNA, long before Dolly the sheeps birth announcement in 1997 and just as bioethicists, government watchdogs, and most scientists were beginning to think it possible. The resulting children are now adults, but not all are aware of their origins. In the first two seasons, viewers are invited to identify with three clones in particular: Sarah, initially a negligent mother prone to disappear for a year at a time and to make ends meet selling drugs, a habit patiently resisted by Felix, her gay stepbrother; Alison, an obsessively organized suburban soccer mom with two adopted children and a chubby, always-snooping husband, Donnie; and Cosima, whose doctoral work in genetics allows her a unique perspective on the activities of the shows Dyad Institute, even as her dreadlocks and lesbian self-discovery land her in a relationship with a woman revealed to be one of its top scientists, Delphine. Then there is Helena, the Ukrainian avenging angel hell-bent on murdering her sestras. Helena has been brainwashed by a religious cult, the Proletheans, that raised her to believe her clone sisters are the demonic copies of her original source material, and much of the early plot turns on her decisions about whom to believe. As it turns out, Alison and Cosima are aware of the threat, having already been in contact with other clones like Beth Childs, the police detective whose suicide Sarah witnesses in the pilots opening scene and whose identity she assumes in an attempt to access the womans bank account. To say that complications ensue vastly understates Orphan Blacks intricacies, and only determined viewers can stay cognizant that all of these characters are played by a single shape-shifting actress, Tatiana Maslany. This is to say nothing of the male clones who emerge in the shows third season or of additional developments in seasons four and five.

Season two is especially evocative in its exploration of the relationships between literal and figurative children and parents, the latter of whom sometimes suffer from divine pretensions. I examine it here as a microcosm of the entire shows interest in the dialogue between creators and creatures, a 21st-century expansion on the relationships between Frankenstein and his monster and between Moreau and the Beast Folk. One of two highly paternalistic figures in the shows first two seasons, Dr. Leekie is a corporate geneticist whose dystopian role is intimated by his first name, Aldous. This technoenthusiast has developed his own sense of morality, and his TED Talkstyle sales pitches are steeped in transcendent rhetoric. In season one, he recruits Cosima to a lab at the Dyad Institute, at first condescending to her as a junior researcher, but soon realizing that she is not intimidated by his fame and that her dissertation on the epigenetic influence on clone cells has prepared her to grasp the significance of his efforts toward patenting transgenic embryonic stem cells, an allusion to Huxleys novel and its hybrid-species experiments. It is not coincidental that Cosima first encounters Leekie as he is promoting Neolution, a cult-like posthumanist movement. Offering his listeners the possibility of replacing their current visual ability with infrared, x-ray, and ultraviolet capacities, he enthuses, Plato would have thought we were gods. In season two, he waxes similarly poetic before potential investors at a fundraising party for Dyad: To combine is to create; to engineer, divine, he declaims. This is humanity pursuing divinity not with humility but via high-tech mimicry, a pulse-pounding ideology that denies the inevitability of death and views genetics and other cutting-edge sciences as tools for elevating the species into a mystical invulnerability.

If Leekies language exploits religious rhetoric for technocapitalist purposes, the shows other major cult uses biotechnology to serve religious ends. The Proletheans are a group of seemingly low-tech traditionalists living on what appears to be a self-sustaining communal farm. However, their exceedingly modest dress code and decorum mask a heavy investment in the tools of artificial insemination and genetic modification. As Henrik Johanssen explains of the effort to use his sperm, Helenas eggs, and as many brood mare women as possible to expand his clan, Mans work is Gods work, as long as you do it in his name. His public prayer is equally revealing; he informs God, We are your instruments in the war for creation. But Johanssen does not just rely on apocalyptic biblical allusions and militant, paternalistic rhetoric. Beyond the extremist stereotype, he also possesses some attractive characteristics. Like Leekie, Johanssen is awed by genetic biology, embracing its findings as revelations rather than threats to his faith, even if he is similarly overconfident of his ability to control life. Played by Peter Outerbridge, the same actor who helped create the more sympathetic researcher David Sandstrom in another Canadian television show about genetics, ReGenesis, this sexist is blind in his convictions. Yet we also see him leading a childrens story time with genuine charm, amusingly adapting Shelleys novel to create the same happy ending he expects to foster in real life. His creation pursued him with a terrible vengeance, because the doctor had never shown his creation any love, Johanssen tells his enrapt young audience. And so when they finally came face to face, they sat down, and they had a great big bowl of iceberg cream!

Unfortunately for the storyteller, his own ending cannot be sugarcoated, and ultimately, the audience is not sorry. Johanssen never learns one of Orphan Blacks (and much genetic fictions) foundational lessons: love is antithetical to use. The unquestioning patriarchy of Prolethean culture may allow him effectively to take Helena as a second wife, remove her eggs, inseminate them, and then place the embryos in her womb and in that of his daughter; however, it is no coincidence that the show portrays him adapting the same tools to impregnate women as he does cattle they are no less experimental beasts than the humanized animals in Wellss novel. Appropriately, when Helena finally escapes her bedroom prison and overcomes Johanssen (with his daughters help), he finds himself strapped into the same stirrups he used to access his patients wombs. Tied in place, he panics as he senses the clones intentions. Marshaling the farm husbandry implements he had used on her, Helena gleefully asks how far his interest in human-animal hybridity goes: Would you like horse baby? Cow baby? The last we hear of the Prolethean leader is a terrified scream as she shoves the lengthy insemination device through the upper reaches of his anal canal. Helenas triumph is as appalling as it is just, and it represents the rawest form of Orphan Blacks feminist rejection of the patriarchal technoreligious manipulation that Wells imagined a century earlier.

Beyond its shock value, two further elements of this scene deserve attention. First, however brutal Helenas actions, they are motivated by a defense of her babies, as she calls them. While less conscious of social expectations than the other female clones, Helena embodies a childlike innocence that is matched only by her fierce instinct to protect the vulnerable. At the end of the scene featuring Johanssens Frankenstein adaptation, for instance, she observes one of the Prolethean women disciplining a distracted child with needless cruelty. Pinioning her against a wall, Helena informs the woman that she will be gutted like a fish if she does something similar again. Second, the phallic shape of Helenas vengeance against Henrik is not just a clever device for transfixing the audience. By utilizing his own artificial insemination stick, she turns his penetrative power back upon him, creating the most painful of ouroboros images. There is nothing pretty about the outcome, but its reversal of mens violence against women is riveting. A woman raised by a cult to believe that she and her sisters are abominations a commonly decontextualized biblical translation routinely leveled at LGBTQ individuals and sprinkled across the series, starting with the fourth episode of season one rejects their ideology, turns their violence upon them, and departs to defend her true family. It is no mistake that the scenes denouement lingers on Helenas face as she looks back on the burning Prolethean farmhouse. Like Frankensteins creature departing the burning cottage where he had learned to read but was ultimately rejected, Helena is thoroughly disillusioned with her early mentors.

This is far from the only moment in which Orphan Black redeploys a phallic signifier in order to illustrate the non-utilitarian nature of authentic love and its sexual expression. Not all of these scenes are so serious: when Alisons husband proves impotent with a jackhammer, for instance, the results are comical. Failing to break the concrete in their garage under which they will (repeatedly) bury the accidentally murdered Leekie, Donnie hands her the gas-powered battering ram, scoffing at the notion that she might do better. Alison breaks through the surface immediately and turns to him with a smirk, and their eventual success in completing the unconventional interment proves an aphrodisiac. Orphan Blacks references to phallic power often anticipate violence, though. One of the most emotionally intense sequences in the shows history comes in season twos fourth episode when Sarah slips into the condo of Dyads new leader, her clone sister Rachel, who was raised by the corporation after the disappearance of her early childhood parents, Ethan and Susan Duncan. Eventually caught by one of Dyads hired guns, Sarah is forced into an all-glass shower enclosure and handcuffed to the overhead fixture. After sharpening his razor, the henchman begins an excruciatingly slow process of cutting her throat. The shows avenging angel answers her prayers, however: Helena bangs into the apartment, still wearing the exceedingly modest wedding dress supplied by the Proletheans, and promptly dispatches Rachels thug. But this is hardly good news to Sarah, as she now shrinks from what she fears will be a new assailant, given that she had shot Helena the last time they met. The camera lingers over Helenas hip-high, upturned knife blade as she approaches, but instead of finishing the male torturers violence, Helena shocks her sister into convulsive tears, falling onto Sarahs breast like an exhausted child seeking a mothers comfort. As Jill Lepore noted well before the climactic fight scenes at the end of season four, the shows go-to wound is the puncture: the act of penetration. That pattern makes its embraces all the more poignant.

This scene is so moving not just because of the way Sarah escapes the razor wielded by Rachels minion, but also because Helena declines to turn the knife on her sister. If the point were not sharp enough, it is repeated in the next episode when Sarah convinces Helena to put down a sniper rifle rather than giving Rachel what she too might seem to deserve. Looking through the glass wall of an adjacent skyscraper, Sarah and Helena see their lingerie-clad sister straddling Paul Dierden, who replaces the henchman dispatched by Helena in the previous episode. Significantly, he is not allowed to enjoy the sexual services he provides, earning a slap when he reaches for Rachel. The show reverses but also reaches beyond a form of sexual objectification usually applied to women: Rachel commands him not to kiss her, to be still as she pleasures herself, but remains entirely unaware that Helenas crosshairs rest on her skull. Sarah steps into her sisters line of sight, determined not to let Helena shoot, and the snipers initial response again demonstrates Orphan Blacks stress on loves distinction from use. You only want to use me, Helena accuses Sarah. But her sestra proves convincing, seemingly discovering the truth of her words even as she utters them: No, thats not true. You saved my life. Youre my sister. Helena, I thought I killed you. I couldnt tell anybody what I lost. Reenacting the shower scene of the previous episode, Helena surrenders a different pointed weapon, hoping once again what experience has taught her to doubt that love might not be delusory. There is nothing weak, passive, or sentimental about this choice. On the contrary, Orphan Black reaches beyond the thrillers stereotypical boundaries to demonstrate that an even greater power can imbue acts of mercy than of violence.

Taken together, scenes like these represent Orphan Blacks feminist and often queerly inflected rejection of the corporate, utilitarian power driving a simplistic genetic determinism, whether it is being used to fuel religious fundamentalism or biological reductionism. It is not enough for Helena merely to take revenge, whether on Sarah or Rachel in these scenes or on Siobhan in season three: what she wants is genuine acceptance. Only hope in the possibility of loving and being loved is capable of making a trained killer trust a woman who had previously stabbed and shot her, and it is one of many places in which the show demonstrates a sober hopefulness about individual agency, yet without disregarding biological influence. Not only does Helena grow immensely in her capacity to believe in others though not without serious relapses but Sarah becomes far more responsible, Alison far less self-centered, and Cosima far more willing to accept others help. In these ways, Orphan Black insists that environment not only can make radically different characters of virtually the same genetic material, but also that individuals can learn to make profoundly different choices from those to which they are predisposed, even when a corporation claims ownership of their DNA.

In the months since composing Editing the Soul, I have enjoyed conversations with several of Orphan Blacks creators, taught the first season as a course text, and organized several conference panels on the show. These discussions have heightened my interest in its final season and especially the following questions, which I expect to pursue in subsequent articles in this LARB series:

Orphan Blacksfinal season begins Saturday, June 10,at 10/9c on BBC AMERICA.

Everett Hamner is an associate professor of English at Western Illinois University and the author of Editing the Soul: Science and Fiction in the Genome Age (Penn State University Press, AnthropoScene series, forthcoming October 2017).

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Epigenetic Television: The Penetrating Love of Orphan Black - lareviewofbooks

A Best-Selling Israeli Philosopher Examines His Country’s Inner Conflict – New York Times


New York Times
A Best-Selling Israeli Philosopher Examines His Country's Inner Conflict
New York Times
When he speaks of liberalism and humanism, he is accused of being a leftist. So he was hoping his new book, Catch 67, which deals with the Israelis' inner struggle over their conflict with the Palestinians, .... Naftali Bennett, the education ...

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A Best-Selling Israeli Philosopher Examines His Country's Inner Conflict - New York Times

Can We Do Without Trust? – ABC Online

Each week on The Minefield, we walk a fine line between reflecting on certain significant events that have captured public attention, and delving more deeply into the often concealed ethical principles at work. Its a tension we feel constantly: wanting to be responsive, but not wanting the immediacy and sheer speed of current affairs to prevent genuine moral reflection.

Well, the discipline and austerity bound up with the holy month of Ramadan presents us with an irresistible opportunity to focus our minds intently, not just on this or that moral problem, but on some of the more systemic vices that hold us all in their grip. So throughout the month of June, were going to engage in a bit of cultural diagnosis of what we deem to be the fundamental problems that afflict our common life problems that are all the more pernicious because theyre rarely recognised as such.

And for us, they dont come any more fundamental than the problem of pervasive mistrust. As the philosopher Bernard Williams put it, trust at its most basic level is the willingness of one party to rely on another to act in certain ways. But because the consequences of being duped are now regarded as so much more damaging than any benefits that might accrue from mutual reliance, we seem to have decided as an entire culture that its better not to trust at all. Or, as the case may be, to delegate the function of trust to impersonal mechanisms from regulation to welfare services.

And yet, as the great 18th-century Italian economist and philosopher Antonio Genovesi argued against the more austere claims of his contemporary, Adam Smith human sociality and just exchange rely on a certain public faith (res publica): by which he meant our shared capacity to entrust ourselves to the care of others, and in turn to prove trustworthy. Without such faith, the social bond itself unravels.

So the question could not be more stark: unless we cultivate the capacity to trust, to rely on others for what is most precious to our common life, are we condemning ourselves to morally emaciated existences defined by fear, envy and mutual disdain?

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Can We Do Without Trust? - ABC Online

China Tightens Censorship: Farewell, Celebrity Gossip? – The Diplomat

China shuts down dozens of popular paparazzi social media accounts overnight.

China is tightening censorship day by day, and it is often difficult to predict who will be hit by the iron fist next day. Chinese celebrity gossip social media accounts have just become the latest victim.

On June 7, Chinas internet censor, Beijing Network Information Office, suddenly announced the closing down of dozens of popular social media accounts mostly related to celebrity gossip and entertainment news both on Weibo (Chinese equivalent of Twitter) and WeChat (Chinas most popular social network). Although the Office hasnt published the list of shuttered accounts, some reports said at least 60 accounts have fallen victims to the campaign. None of these social media accounts, albeit with hundreds of thousands of followers, were able to leave their last words. Among these deleted accounts is Chinas No. 1 Paparazzo Zhuo Wei, who is famous for exposing Chinese celebrities scandals and has gained the nickname of the Discipline Inspection Commission on stars and celebrities.

According to Beijing Network Information Office, the crackdown on paparazzi news is for the young people to have a healthy Internet life as the summer vacation is approaching. Meanwhile, the Office also encourages the netizens to report on any vulgar information, in order to maintain the purification of the cyberspace. Those individuals who provide important clues will get rewards.

one netizen commented under the announcement, We want to report you, Beijing Network Information Office, and the comment was deleted soon after it got hundreds of thumbs-up.

Ironically, the Office claims that the crackdown has won positive feedback from all walks of lives.

It is noteworthy that the crackdown also brings huge financial losses to many of these accounts owners. For example, in the name of anti-vulgar information, one social media account, which published sharp movie reviews and has nothing to do with celebrity gossip, was also shut down, despite that the account has already gained financial investment from capital ventures.

Tong Jongjin, an associate Professor of China University of Political science and Law, said on his Weibo:

The crackdown on celebrity gossip social media accounts involves not only the political rights, but also the property rights. If any account wants to take legal action, Id like to provide free legal service.

Soon after, Tongs Weibo account was shut down, too.

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China Tightens Censorship: Farewell, Celebrity Gossip? - The Diplomat