Monthly Archives: March 2017

Why won’t Trump talk about technology? – Mashable

Posted: March 5, 2017 at 4:07 pm


Mashable
Why won't Trump talk about technology?
Mashable
Vice President Mike Pence's embarrassing use of an AOL email account is just another painful reminder of something that should be crystal clear to everyone: this administration doesn't understand or care a lick about technology. It's an especially ...

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New scan technology in use at FD airport – Fort Dodge Messenger

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Local News

Mar 5, 2017

-Messenger photo by Chad Thompson Rhonda Chambers, director of aviation, shows off the latest checkpoint screening technology at the Fort Dodge Regional Airport, recently.

The latest checkpoint screening technology is in use at the Fort Dodge Regional Airport, according to the Transportation Security Administration.

AIT-2 next-generation technology screens passengers for metallic and nonmetallic threats, including weapons, explosives and other objects concealed under layers of clothing.

AIT stands for Advanced Imaging Technology.

The screening is done without physical contact.

The TSA began using the technology in Fort Dodge about a week ago.

-Messenger photo by Chad Thompson Rhonda Chambers, director of aviation, demonstrates how the new screening technology at the Fort Dodge Regional Airport is used.

Fort Dodge was the first of the other six Iowa commercial service airports to have the new smaller AIT-2 units installed.

The Des Moines International Airport and the Eastern Iowa Airport in Cedar Rapids have the larger AIT-1 units.

In addition to software upgrades that enable the detection of smaller objects, AIT-2 systems take up less space than the original AIT-1 units.

Advanced imaging technology is an important tool in detecting current and evolving threats, David Dailey, TSAs federal security director for Iowa, said. We are pleased to offer this technology to passengers flying out of Fort Dodge.

All AIT units have automated target recognition software, designed to enhance privacy.

This is done by eliminating passenger-specific images, while streamlining the checkpoint screening process.

That means the system generates the same generic image for all passengers, regardless of gender, height or weight.

As a smaller commercial service airport, we are truly grateful to have this new technology installed at our airport, Rhonda Chambers, director of aviation, said. The AIT-2 will provide our passengers with an improved screening experience and reduce the need for pat down searches.

Advanced Imaging Technology is equipped with millimeter wave technology, which uses electromagnetic waves to perform a single scan.

The technology meets all known national and international health and safety standards.

The energy emitted by the millimeter wave technology is 1,000 times less than the international limits and guidelines, the TSA said.

A total of 735 AIT-1 systems and 85 AIT-2 systems have been deployed at 215 airports.

TSA began using Advanced Imaging Technology in 2008.

BADGER - A man is dead after the vehicle he was in rolled near Badger. The man's identity has not been released ...

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Jay Gruden encouraged by Josh Doctson’s progress, says WR has ‘long way to go’ – ESPN (blog)

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Washington Redskins coach Jay Gruden sounded hip -- or at least with it -- for a second.

Receiver Josh Doctson posted video of himself on Snapchat recently performing agility drills and catching passes. It was a good step for a player coming off a frustrating Achilles injury.

Now we see him doing things on Snapchat, Gruden told reporters at the scouting combine. Heck, I follow him.

Gruden saw it on Snapchat? Shows over, folks.

I dont even know what that is, Gruden admitted. But its good to see him out there running, doing football drills. Josh is really working hard, man. Thats half the battle. We fully anticipate him being healthy.

If youre possibly going to lose your top two receivers, you need the guy you drafted in the first round to be ready to step up. The Redskins still havent contacted Pierre Garcon to discuss a new contract, and the whispers surrounding DeSean Jackson link him more with Tampa Bay than the Redskins. But until they sign elsewhere, the Redskins could always swoop in with a last-minute generous offer. Barring that, the Redskins will need more from their current group of receivers -- especially Doctson, who was limited to two catches in two games his rookie season.

Thats why his progress this offseason is encouraging. If and when he's healthy, Doctson, who showed an ability in college to track the ball well down the field, would provide the Redskins a good-sized target at 6-foot-2.

His inability to return does not stem from a lack of love for the game, multiple sources have said throughout the last six months. Rather, the injury issue simply wouldnt go away without extended rest. As it continued, Doctson went from having a problem in just his right foot to both feet.

Those from him his past likely would remind anyone that this is the same kid who went from lightly recruited out of high school to Wyoming to TCU walk-on to a first-round pick. Thats part of what attracted the Redskins to him in the first place.

And they viewed him as a top-10 pick -- and the only receiver who would tempt them in the first round last April. After his early workouts with the team, mostly while facing rookies, the coaches were ecstatic. Then the injury occurred May 25 and Doctson was never a factor the rest of the year.

He will have a major impact on this offense once we get him healthy, Gruden said. Thats the biggest thing for him: Can you take the strides necessary to get healthy? We see him in the weight room all the time, working hard. Theyll get him right. Hell get himself right.

But Gruden knows that Doctson must show he can do these drills for an extended period without having the issue return. Both want the cross-your-finger optimism in March to translate into no worries by July. Thats when theyll know Doctson has escaped his issues.

Theres still a long way to go, Gruden said.

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Daily Progress announces several leadership changes – The Daily Progress

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Recent weeks have seen numerous personnel developments at The Daily Progress.

Lowell Miller, a 25-year newspaper veteran and advertising director for the Central Virginia Media Group since 2015, is returning to his native Nebraska to handle major accounts for the Omaha World-Herald, also part of the Berkshire Hathaway Media Group. Miller previously worked for the World-Herald.

The Central Virginia Media Group includes The Daily Progress, The (Waynesboro) News Virginian, the Orange County Review, the Greene County Record and the Madison County Eagle.

Miller, 40, of Crozet, is succeeded by Frank Dubec. Dubec, 41, of Charlottesville, has a wealth of experience serving creative solutions to advertisers in multiple formats, including print, digital and events. He is a former publisher of the C-VILLE Weekly and formerly ran the digital advertising agency Deep Soil. He will oversee the sales, service and design operations of the Central Virginia groups 30-person sales department and develop and implement strategies with Publisher Rob Jiranek.

Paul Wash has been named circulation director of the group. Wash, 55, of Waynesboro, is a newspaper circulation veteran who worked at the Richmond Times-Dispatch for more than 30 years. In 2007, he became circulation director of The News Virginian and late last year joined The Daily Progress as home delivery manager.

The demand for our product in both print and digital proves that we are No. 1 in providing the community with information, sports, entertainment and much more. Fulfilling that daily for our readers is what drives our department, Wash said.

Miguel Coradine replaces Wash as home delivery manager, responsible for home delivery and digital access for the group. Coradine, 37, of Charlottesville, previously worked as a newspaper circulation manager and has experience supervising carrier networks and managing customer service.

Brandon Barfield has been promoted to audience sales manager, responsible for sales and marketing for the newspaper group.

Barfield, 31, of Orange County, has a background in magazine publishing.

Managing the transition of print to digital readership is a fascination for me, he said, and developing stronger competency in making our content more conveniently available to our audience is what inspires us.

Aaron Richardson returns to The Daily Progress as an assistant city editor. Richardson, 29, of Charlottesville, was a reporter for the newspaper from 2011 to 2014. He has covered education, business and development for Daily Progress news partner Charlottesville Tomorrow for the past year.

In our lives, we might get one shot to make a newspaper truly great for its city. And while it may sound a little earnest, we feel a sense of destiny that now is our shot. Readers get ready: Were on a mission, and this newspaper is getting better, Jiranek said.

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Ruling on social media rights for sex offenders in progress – Jacksonville Daily News

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Amanda Thames AmandaThames

Its not vans with drivers promising free candy to kids that parents need to worry about today, officials say. Its social media.

Most of the sex offenders who prey on children who are strangers to them do their preying on Facebook, chat rooms, and mobile apps, said Maj. Chris Thomas with the Onslow County Sheriffs Office.

Conversations and requests from predators range between sending inappropriate photos, asking for a meeting, and asking for sexual favors, Thomas said.

It leads to a question: Should convicted sex offenders be allowed to have a Facebook page?

The Supreme Court is reviewing that question now. A North Carolina law that allowed prosecution against convicted sex offenders using social media pages was deemed unconstitutional in 2013.

Since that ruling (the statute) has not been enforced, Thomas said.

While Thomas believes its up to the courts to decide what is or is not constitutional, the whole objective is to protect children as much as you can, he said.

The Supreme Court began looking over a lawsuit Monday to make a ruling, the Associated Press reported.

It began with Lester Packingham Jr.

Packingham, 36, was forbidden by a 2008 North Carolina law from using commercial social networking sites like Facebook that children could join. Thats because hes a registered sex offender who was convicted of indecent liberties with a minor when he was 21. He served 10 months in prison.

After a trip to traffic court, Packingham announced on Facebook that his pending ticket was dismissed.

No fine. No Court costs. No nothing. Praise be to God. Wow. Thanks, Jesus, Packingham wrote in a 2010 post, which led to the lawsuit heard by the U.S. Supreme Court on Monday.

A Durham police officer investigated Packinghams post and determined he used an alias rather than his real name. Packingham was prosecuted, convicted of a felony and received a suspended prison sentence. His lawyers say no evidence pointed to Packingham using Facebook or his computer to communicate with minors or that he posted anything inappropriate or obscene.

Now the Supreme Courts task is deciding whether the law, meant to prevent communications between sex offenders and minors via social media, is so broad that it violates the Constitutions free-speech protections.

The case reaches the Supreme Court after it was upheld by North Carolinas highest court in a divided ruling. The law addressed websites that might allow sex offenders to gather information about minors, the state court said. But dissenting justices argued the ban extends further and could outlaw reading the New York Times and Food Network website.

The statute, N.C. 14-202.5, says, It is unlawful for a sex offender who is registered in accordance with Article 27A of Chapter 14 of the General Statutes to access a commercial social networking Web site where the sex offender knows that the site permits minor children to become members or to create or maintain personal Web pages on the commercial social networking Web site.

If the statute is ruled constitutional, Thomas said it would be used in Onslow County to some degree. People on the sex offender registry are watched and checked up on regularly to ensure theyre following guidelines, Thomas said, and if the statute comes back into play, it will be another way to check on them.

I think forbidding (sex offenders) from being on those sites is a good step to preventing future victims, Thomas said.

However, the best way to prevent these crimes is for parents to check in on their kids, Thomas said.

The biggest thing for parents is to know what their children are doing, especially when theyre online, he said.

Stay up-to-date on new phone apps and how they work, Thomas said. See what photos theyre taking and who theyre sending them to.

Once someone puts an image online, its gone forever, Thomas said. The receiver can screenshot or download the photo and send it wherever they want.

Set ground rules as well, according to a report from the North Carolina State Bureau of Investigation.

Children should only use tablets, cell phones, and computers in public areas of the house so others can occasionally see whats on the screen, according to the SBI. Also keep an eye on games, as predators often use gaming chats to make initial contact with victims.

Communication with your child and talking with your child is probably the best preventative measure, Thomas said.

As of Friday no decision from the Supreme Court had been announced.

The Associated Press contributed to this story

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Colorado Rockies Spring Training 2017: Progress Report 1 – BSN Denver

Posted: at 4:07 pm

As Colorado Rockies spring training 2017 rolls on, we want to make sure we are giving you regular progress reports as opposed to just individual game notes. We will still be providing those more from time to time, but if you follow the Rockies at this time of year looking less at the box score and more at how what is happening now might affect the upcoming season, these reports should be far more helpful.

With each, we will give you an update on players who stock is going up and those who are going down, with specific attention paid to those on the bubble at any given position. Its always nice to check in on Nolan Arenado and Carlos Gonzalez, but almost nothing they do this spring is going to change their perceived role heading into the season.

After taking a look at individual performances, we will wrap up with some miscellaneous notes from the week.

Gerardo Parra With the injury to David Dahl, Parra is taking advantage of every possible resource he needs to capture the starting spot in left field. So far in five games, Parra is hitting .364 with one double, three RBI and three (yes, three) walks.

Miguel Castro Castro is looking to bounce back from an up-and-down 2016 campaign. The 22-year-old has made three appearances, throwing2 1/3 innings while giving up two hits and striking out two.

Tony Wolters Colorados potential Opening Day catcher loves Spring Training. Like last year,Wolters is thriving in the early goings. Tony is hitting .545 with one double, one home run and four RBI.

Jeff Hoffman Looking to capture the fifth and final rotation spot, Hoffman has put up solid numbers in two outings. Hoffman has logged 3 2/3 innings, giving up one run (not earned) on five hits while striking out three.

Zach Jemiola The 22-year-old is making the most of hisoutings early on. In four appearances, Jemiola has given up just one hit over four innings while striking out two.

Mark Reynolds Reynolds is looking to capture a roster spot, but it wont be as a starter. The addition of Ian Desmond forces the veteran to be a backup unless an injury occurs. In five games, Reynolds is hitting .364 with a double and an RBI.

Jordan Patterson Patterson has hit the ball with authority this spring, launching two home runs and four doubles in 17 at-bats. As weve discussed at BSN Denver, if he keeps this up and Cristhian Adames and/or Alexi Amarista dont do enough to separate themselves, the Rockies have enough versatility to carry Patterson instead of one of those two guys.

Jordan Lyles Since the demotion to the bullpen, things still havent gone Lyles way on the mound. In two appearances thus far, the right-hander has given up five runs on five hits two of which were viathe long ball.

German Marquez Marquez is one of the names in discussion for the final rotation spot, but hes not helping his cause. In two appearances, one start, Marquez has given up four runs on five hits while walking two and striking out a pair.

Kyle Freeland Another candidate for the final rotation spot, Freeland like Marquez is struggling out of the gate. The southpaw has made one start, giving up fourruns (three earned) on two hits while walking two as well as striking out two.

Tom Murphy Murphy will be one of two catchers cracking the team, but for now its looking to be Wolters job to lose.The power-hitting backstop is hitting just .143 in five games played.

Alexi Amarista Amarista was signed to be a utility player and perhaps a little bias from his previous, now current, manager Bud Black. The27-year-old is hitting .125 in four games played.

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Technological utopianism – Wikipedia

Posted: at 4:06 pm

Technological utopianism (often called techno-utopianism or technoutopianism) is any ideology based on the premise that advances in science and technology will eventually bring about a utopia, or at least help to fulfil one or another utopian ideal. A techno-utopia is therefore a hypothetical ideal society, in which laws, government, and social conditions are solely operating for the benefit and well-being of all its citizens, set in the near- or far-future, when advanced science and technology will allow these ideal living standards to exist; for example, post-scarcity, transformations in human nature, the abolition of suffering and even the end of death. Technological utopianism is often connected with other discourses presenting technologies as agents of social and cultural change, such as technological determinism or media imaginaries.[1]

Douglas Rushkoff, a leading theorist on technology and cyberculture claims that technology gives everyone a chance to voice their own opinions, fosters individualistic thinking, and dilutes hierarchy and power structures by giving the power to the people.[2] He says that the whole world is in the middle of a new Renaissance, one that is centered on technology and self-expression. However, Rushkoff makes it clear that people dont live their lives behind a desk with their hands on a keyboard [3]

A tech-utopia does not disregard any problems that technology may cause,[4] but strongly believes that technology allows mankind to make social, economic, political, and cultural advancements.[5] Overall, Technological Utopianism views technologys impacts as extremely positive.

In the late 20th and early 21st centuries, several ideologies and movements, such as the cyberdelic counterculture, the Californian Ideology, transhumanism,[6] and singularitarianism, have emerged promoting a form of techno-utopia as a reachable goal. Cultural critic Imre Szeman argues technological utopianism is an irrational social narrative because there is no evidence to support it. He concludes that it shows the extent to which modern societies place faith in narratives of progress and technology overcoming things, despite all evidence to the contrary.[7]

Karl Marx believed that science and democracy were the right and left hands of what he called the move from the realm of necessity to the realm of freedom. He argued that advances in science helped delegitimize the rule of kings and the power of the Christian Church.[8]

19th-century liberals, socialists, and republicans often embraced techno-utopianism. Radicals like Joseph Priestley pursued scientific investigation while advocating democracy. Robert Owen, Charles Fourier and Henri de Saint-Simon in the early 19th century inspired communalists with their visions of a future scientific and technological evolution of humanity using reason. Radicals seized on Darwinian evolution to validate the idea of social progress. Edward Bellamys socialist utopia in Looking Backward, which inspired hundreds of socialist clubs in the late 19th century United States and a national political party, was as highly technological as Bellamys imagination. For Bellamy and the Fabian Socialists, socialism was to be brought about as a painless corollary of industrial development.[8]

Marx and Engels saw more pain and conflict involved, but agreed about the inevitable end. Marxists argued that the advance of technology laid the groundwork not only for the creation of a new society, with different property relations, but also for the emergence of new human beings reconnected to nature and themselves. At the top of the agenda for empowered proletarians was to increase the total productive forces as rapidly as possible. The 19th and early 20th century Left, from social democrats to communists, were focused on industrialization, economic development and the promotion of reason, science, and the idea of progress.[8]

Some technological utopians promoted eugenics. Holding that in studies of families, such as the Jukes and Kallikaks, science had proven that many traits such as criminality and alcoholism were hereditary, many advocated the sterilization of those displaying negative traits. Forcible sterilization programs were implemented in several states in the United States.[9]

H.G. Wells in works such as The Shape of Things to Come promoted technological utopianism.

The horrors of the 20th century - communist and fascist dictatorships, world wars - caused many to abandon optimism. The Holocaust, as Theodor Adorno underlined, seemed to shatter the ideal of Condorcet and other thinkers of the Enlightenment, which commonly equated scientific progress with social progress.[10]

The Goliath of totalitarianism will be brought down by the David of the microchip.

A movement of techno-utopianism began to flourish again in the dot-com culture of the 1990s, particularly in the West Coast of the United States, especially based around Silicon Valley. The Californian Ideology was a set of beliefs combining bohemian and anti-authoritarian attitudes from the counterculture of the 1960s with techno-utopianism and support for libertarian economic policies. It was reflected in, reported on, and even actively promoted in the pages of Wired magazine, which was founded in San Francisco in 1993 and served for a number years as the "bible" of its adherents.[11][12][13]

This form of techno-utopianism reflected a belief that technological change revolutionizes human affairs, and that digital technology in particular - of which the Internet was but a modest harbinger - would increase personal freedom by freeing the individual from the rigid embrace of bureaucratic big government. "Self-empowered knowledge workers" would render traditional hierarchies redundant; digital communications would allow them to escape the modern city, an "obsolete remnant of the industrial age".[11][12][13]

Similar forms of "digital utopianism" has often entered in the political messages of party and social movements that point to the Web or more broadly to new media as harbingers of political and social change.[14] Its adherents claim it transcended conventional "right/left" distinctions in politics by rendering politics obsolete. However, techno-utopianism disproportionately attracted adherents from the libertarian right end of the political spectrum. Therefore, techno-utopians often have a hostility toward government regulation and a belief in the superiority of the free market system. Prominent "oracles" of techno-utopianism included George Gilder and Kevin Kelly, an editor of Wired who also published several books.[11][12][13]

During the late 1990s dot-com boom, when the speculative bubble gave rise to claims that an era of "permanent prosperity" had arrived, techno-utopianism flourished, typically among the small percentage of the population who were employees of Internet startups and/or owned large quantities of high-tech stocks. With the subsequent crash, many of these dot-com techno-utopians had to rein in some of their beliefs in the face of the clear return of traditional economic reality.[12][13]

In the late 1990s and especially during the first decade of the 21st century, technorealism and techno-progressivism are stances that have risen among advocates of technological change as critical alternatives to techno-utopianism.[15][16] However, technological utopianism persists in the 21st century as a result of new technological developments and their impact on society. For example, several technical journalists and social commentators, such as Mark Pesce, have interpreted the WikiLeaks phenomenon and the United States diplomatic cables leak in early December 2010 as a precursor to, or an incentive for, the creation of a techno-utopian transparent society.[17]Cyber-utopianism, first coined by Evgeny Morozov, is another manifestation of this, in particular in relation to the Internet and social networking.

Bernard Gendron, a professor of philosophy at the University of WisconsinMilwaukee, defines the four principles of modern technological utopians in the late 20th and early 21st centuries as follows:[18]

Rushkoff presents us with multiple claims that surround the basic principles of Technological Utopianism:[19]

Critics claim that techno-utopianism's identification of social progress with scientific progress is a form of positivism and scientism. Critics of modern libertarian techno-utopianism point out that it tends to focus on "government interference" while dismissing the positive effects of the regulation of business. They also point out that it has little to say about the environmental impact of technology[22] and that its ideas have little relevance for much of the rest of the world that are still relatively quite poor (see global digital divide).[11][12][13]

In his 2010 study System Failure: Oil, Futurity, and the Anticipation of Disaster, Canada Research Chairholder in cultural studies Imre Szeman argues that technological utopianism is one of the social narratives that prevent people from acting on the knowledge they have concerning the effects of oil on the environment.[7]

In a controversial article "Techno-Utopians are Mugged by Reality", Wall Street Journal explores the concept of the violation of free speech by shutting down social media to stop violence. As a result of British cities being looted consecutively, Prime British Minister David Cameron argued that the government should have the ability to shut down social media during crime sprees so that the situation could be contained. A poll was conducted to see if Twitter users would prefer to let the service be closed temporarily or keep it open so they can chat about the famous television show X-Factor. The end report showed that every Tweet opted for X-Factor. The negative social effects of technological utopia is that society is so addicted to technology that we simply can't be parted even for the greater good. While many Techno-Utopians would like to believe that digital technology is for the greater good, it can also be used negatively to bring harm to the public.[23]

Other critics of a techno-utopia include the worry of the human element. Critics suggest that a techno-utopia may lessen human contact, leading to a distant society. Another concern is the amount of reliance society may place on their technologies in these techno-utopia settings.[24] These criticisms are sometimes referred to as a technological anti-utopian view or a techno-dystopia.

Even today, the negative social effects of a technological utopia can be seen. Mediated communication such as phone calls, instant messaging and text messaging are steps towards a utopian world in which one can easily contact another regardless of time or location. However, mediated communication removes many aspects that are helpful in transferring messages. As it stands today, most text, email, and instant messages offer fewer nonverbal cues about the speakers feelings than do face-to-face encounters.[25] This makes it so that mediated communication can easily be misconstrued and the intended message is not properly conveyed. With the absence of tone, body language, and environmental context, the chance of a misunderstanding is much higher, rendering the communication ineffective. In fact, mediated technology can be seen from a dystopian view because it can be detrimental to effective interpersonal communication. These criticisms would only apply to messages that are prone to misinterpretation as not every text based communication requires contextual cues. The limitations of lacking tone and body language in text based communication are likely to be mitigated by video and augmented reality versions of digital communication technologies.[26]

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Acknowledgment is Not Enough: Coming to Terms With Lovecraft’s … – lareviewofbooks

Posted: at 4:06 pm

MARCH 4, 2017

AS A FEMINIST, I am reluctant, at times, to admit to friends and academic colleagues that I appreciate H. P. Lovecrafts work. His misogyny and racism do not just haunt his tales; they are central to his mythos. Critical scholarship on the author has only recently started to grapple with the tension between the philosophical implications of his work and its inherent xenophobia. Lovecraft may enjoy a current vogue among predominantly masculinist philosophical methodologies, but he remains unpopular for those unwilling or unable to delve beyond his racist and misogynistic attitudes.

Edited by Carl H. Sederholm and Jeffrey Andrew Weinstock, The Age of Lovecraft is a collection of 11 essays and one interview that questions Lovecrafts recent reemergence as a cultural force. The collection argues for Lovecrafts place in modernism, and more provocatively demonstrates the many ways in which the contemporary moment belongs to Lovecraft. As James Kneale suggests in his contribution to the book, the age of Lovecraft is an age in which we are clearly still living. Kneales claim is not just that we now live in an age for which Lovecraft might be a figurehead, but that its been that way for some time.

Lovecraft is one of those authors that most people have heard of, but few seem to have read. Thats because his influence is everywhere. From contemporary comic book appearances and popular role-playing games to Swiss surrealist paintings and American heavy metal music, the legacy of Lovecrafts mythos has been revived, and since his quiet death in 1937, his legacy once impoverished and unrecognized has flourished. So when exactly is (or was) the age of Lovecraft? And if its now, then why?

Elevated from pulp author to canonical classic when the Library of America published his oeuvre in 2005, Lovecraft has since been revived in both literary criticism and philosophy. In the last decade or so, Lovecrafts tales, letters, and essays have reemerged with intensity, markedly in the influential philosopher Graham Harmans book Weird Realism: Lovecraft and Philosophy (2012). Lovecrafts work has repeatedly appeared in philosophical essays and books that follow in Harmans speculative realist tradition, where the tales often serve as literary examples par excellence. Harmans presence in The Age of Lovecraft looms across the diverse essays, reaffirming his command of Lovecraft studies despite the grievances that many authors air regarding his approach to the burgeoning field.

The reemergence of Lovecrafts work within this context is therefore no coincidence. The adoption of Lovecraft by speculative realists marks his work as a quintessential example of literature that denies the centrality of human life within a rapidly expanding cosmos, where humans feel their smallness and insignificance in the face of larger and more powerful cosmic forces. His fiction serves as a link between the modernist period and the contemporary one through this de-emphasis of the human and the inherent inability to fully comprehend the mysteries of the universe. In the Anthropocene a term generally accepted across disciplines to mark our current geological epoch it is perhaps clear why a writer with what S. T. Joshi has called Lovecrafts cosmic pessimism would serve as a contemporary philosophical model.

In their introduction to the volume, Sederholm and Weinstock write that it is against all odds that Lovecraft has become a 21st century star. The introduction thoroughly accounts for Lovecrafts widespread influence throughout the 20th and 21st centuries, and it charts references to his mythos across global literary and popular cultures. But indeed, the odds were against his apparent prevailing influence he died impoverished, selling stories to pulp magazines just to feed himself, and he enjoyed no real popularity or fame during his lifetime. In the 21st century, as the editors explain, there are other elements working against his reemergence as a celebrated literary figure, including Lovecrafts well-documented racism and xenophobia, which can be found in his letters and stories. Sederholm and Weinstock believe that Lovecrafts racism cannot be separated from his fiction, that it must be taken a central tenet of his writing and his philosophy.

Though the essays span a wide variety of subjects related to Lovecrafts work and influence, some essays may be loosely grouped together for their shared theoretical foundation in speculative realism and/or new materialism. The book begins with James Kneales Ghoulish Dialogues: H. P. Lovecrafts Weird Geographies, which begins from Harmans influence on the study of Lovecrafts style and form, but ultimately argues for a marriage between the examination of form and content in his work. Kneale emphasizes the presence of technologies throughout Lovecrafts tales (telescopes, telephones, radios) that together reveal the presence what he calls a weird geography a distance or gap between space and time that troubled Lovecraft, and that also serves to merge form and content in his tales.

Jeffrey Andrew Weinstocks Lovecrafts Things: Sinister Souvenirs from Other Worlds cites speculative realist and object-oriented philosophers from Harman to Ian Bogost, but draws primarily from Jane Bennetts work on enchantment in order to interrogate what readers find appealing and satisfying in weird and gothic fiction. His attention to the things in Lovecraft (and in other Gothic narratives) places Lovecrafts work in a tradition he calls dark enchantment that is characterized by a postmodern cynicism aroused by thing-power, a portal that is opened up to the other and to the outside.

Perhaps the most original of this group is the contribution from Isabella van Elferen titled Hyper-Cacophony: Lovecraft, Speculative Realism, and Sonic Materialism. Van Elferen looks at Lovecrafts work through the lens of critical musicology in order to point out the inconsistencies in Lovecrafts thinking and to challenge his prevailing place in speculative realist philosophy. What she provocatively calls alien timbres the sonic qualities of Lovecrafts literary scenes and creatures alludes to profound conditions of immateriality and is thus incommensurable in many ways with speculative realism. Her essay urges us to consider Lovecrafts greater universe, and it draws our attention away from the dominance of visual references in order to think about Lovecrafts hyper-cacophony.

Three essays in the collection offer feminist and queer readings of Lovecrafts writing and ethics. Carl H. Sederholms H. P. Lovecrafts Reluctant Sexuality: Abjection and the Monstrous Feminine in The Dunwich Horror argues that despite critics outstanding claims that sex has no place in Lovecraft, the authors sexual loathing, fear of women, and horror at the means of human reproduction is expressed throughout his stories and correspondence and is central to his figuring of the human body.

Lovecrafts fear of otherness is also explored in Jed Mayers Race, Species, and Others: H. P. Lovecraft and the Animal, one of the best essays in the collection, which examines the influences of evolutionary narratives that have elevated certain species over others, and grapples with the racist attitudes inherent in Lovecrafts own speciesism. Drawing from contemporary animal studies scholarship, Mayer explores the inherent conflict between Lovecrafts own fear of kinship with other ethnic groups and his obsession with imagining connections (genealogies, intimacies, histories) with nonhuman beings. Mayer broadens his inquiry by asking how questions of racism and speciesism inform the genre of weird fiction more broadly. He argues that without forgiving Lovecrafts racism, we can recognize the provocative notion in Lovecrafts work that however much we learn about the other, it remains alien. Mayer demonstrates that Lovecrafts racism is what paradoxically becomes the means by which his stories achieve intimate contact with the feared other.

Patricia MacCormacks contribution, Lovecrafts Cosmic Ethics, is perhaps one of the boldest essays of the collection; it serves as a powerful climax to the volume as a whole. Here, MacCormack, who has been one of the few women writing in Lovecraft studies, argues against critics who dismiss Lovecraft for racism and misogyny, proclaiming instead that he offers a way into feminist, ecosophical, queer, and mystical (albeit atheist) configurations of difference. Acknowledging that her reading may seem perverse (and it is, in more ways than one), MacCormack says that this writer of unimaginable horror [] can also be argued to offer a glimpse into unimaginable structures forged through connectivities. In a vein similar to Mayers essay, MacCormack writes that Lovecrafts total inclusion of the complete foreignness of the universe forces a reorienting of traditional criticisms of his work as simply racist and xenophobic. In the last pages of her essay, she shifts her discussion to sex, persuasively arguing that Lovecrafts work is more focused on desire than sex, perhaps even offering a queer refusal of satisfaction or completion; his works are characterized by moods of profound suspension within a perpetual state both within and beyond a frenzy of potential.

Other essays in the collection offer useful examinations of the influence of Lovecrafts work on other texts and genres. In Prehistories of Posthumanism: Cosmic Indifferentism, Alien Genesis, and Ecology from H. P. Lovecraft to Ridley Scott, Brian Johnson reads Ridley Scotts Alien (1979) alongside Lovecrafts At the Mountains of Madness (1936), interrogating how Lovecrafts cosmic indifferentism strongly influences Scotts prequel Prometheus (2012). Johnson effectively reveals a shift in the way Ridley Scotts thematic preoccupation with human origins can be understood as he moves away from the monstrous feminine of Alien toward a

planetary version of the Frankenstein myth in which the beneficent mother is always already absent, her generative power usurped in advance by the new Promethianism of paternal science that appropriates creation as its exclusive province.

Moving from the screen to the graphic novel, David Simmonss H. P. Lovecraft and Real Person Fiction: The Pulp Author as Subcultural Avatar considers real person fiction in graphic novels as a way to challenge and upend Lovecrafts changing cultural position. He makes the argument that we must see Lovecraft as a fictional persona and not a static biographical figure. His essay can be usefully read alongside Jessica Georges A Polychrome Study: Neil Gaimans A Study in Emerald and Lovecrafts Literary Afterlives, which reads Lovecraft as a destabilizing figure; George sees this as perhaps one reason why he is so prone to reworkings and reimaginings, particularly in Gaimans work. These contributions reopen what many would consider closed discussions regarding authorship and biography as they challenge readers to think of Lovecraft and his influence beyond the pages of his tales.

The Age of Lovecraft is a welcome addition to the growing body of scholarship focused on Lovecraft, and it contains several essays that are especially important within this field. These essays have certainly helped me think about my own relation to studying and even enjoying Lovecrafts work, given that I am someone invested in non-oppressive, queer, and feminist critiques of literature and culture. The contributions that answered the call of the editors introduction and their collective refusal to separate Lovecraft from the problem of racial difference were particularly effective in this regard. Their sentiment is underscored in a wonderful interview with China Miville at the books conclusion: Acknowledgement [of racism, misogyny, xenophobia] is absolutely not enough, Miville says. To properly and ethically read Lovecraft in the 21st century, to celebrate his view of the cosmos and to herald his philosophy as ahead of its time, or to claim that we may live in an Age of Lovecraft in the present day, one must also accept the difficult responsibilities associated with taking on his discriminatory attitudes as keys to informing his philosophy. What does it mean that out of prejudice, fear, and a hatred of otherness was born a literary tradition that has particular merit in the contemporary moment? This collection helps readers of Lovecraft work through the incorporation of his deeply problematic attitudes into the ways we think about his work and its place in literary criticism and theory. It advances efforts to do more than just acknowledge Lovecrafts problematic politics by actually showing the ways they are entangled with form, content, ethics, and his vast fictional universe.

Alison Sperling is finishing her PhD in literature and cultural theory at the University of WisconsinMilwaukee.

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Reinhold Niebuhr and our common good – Bowling Green Daily News

Posted: at 4:04 pm

God grant me the serenity

To accept the things I cannot change;

The courage to change the things I can;

And the wisdom to know the difference.

Individuals may see the moral light and voluntarily give up their unjust posture; but as Reinhold Niebuhr has reminded us, groups are more immoral than individuals.

Martin Luther King Jr., Letter from Birmingham Jail

Many years ago in the kitchen of my grandparents home, I read on a wall-mounted plaque the words of wisdom written by Reinhold Niebuhr in the above quotation. I would learn many years later that Niebuhr was a great theologian and social philosopher of the 20th century. Niebuhr often described himself as a Christian realist and even his well-known prayer quoted above reveals something of the core and wisdom of his Christian realism. That is, Niebuhr would consistently argue for reform to promote social justice, but within the limits and constraints of human nature and its contingencies. Social justice would provide provisional and not ultimate solutions. His thought represented a reaction against nave and utopian reform efforts in late 19th- and early 20th-century America.

His ideas have influenced millions conservatives and liberals alike. Presidents Jimmy Carter and Barack Obama have specifically identified Niebuhr as an important intellectual influence. Similarly, and perhaps even more significantly, Martin Luther King Jr. studied Niebuhrs thought while at Crozer Theological Seminary and Boston University. And, yet, Niebuhrs thought cannot be categorized simplistically as liberal or conservative. There is no ideological category for his thought as a whole, though some elements could be called liberal and other elements could be called conservative.

The King quotation reflects further evidence of Niebuhrs realism in approaching questions of the common good. Derived from Niebuhrs Moral Man and Immoral Society (1932), King was invoking Niebuhrs teaching that in every group there is less reason to guide and check impulse, less capacity for self-transcendence, less ability to comprehend the needs of others, and therefore more unrestrained egoism than the individuals who compose the group reveal in their personal relationships. Writing from jail, King was arguing from his own experience that Niebuhrs teaching was accurate and true that groups supporting racial segregation were much more difficult to persuade otherwise than persuading individuals alone of this injustice.

Niebuhr linked empirically observable group dynamics to his Christian realism and argued that generally group egoism and pride is more difficult and virulent than individual egoism and pride. Group loyalties can become so strong that conformity to group norms defines individual virtue. In contrast, the individual standing alone has a greater capacity to check egoism, appeal to an ethical standard and render a more impartial and ethical judgment.

Niebuhrs argument continues to have relevance. Although groups of all stripes are important to America, Niebuhr reminds us from a theological perspective emphasizing pride and egoism that there are potential group dynamics and pressures running contrary to the common good. When class, sectarian, ethnic, gender or any other basis for group identity demands increasing levels of commitment and loyalty, the pressures to belong to the group may well override the individuals responsibility for independent, critical thought. This is a formula for pluralistic divisiveness rather than the promotion of the common good and national unity. And so, yes, we celebrate the pluralistic diversity of groups in America, but we remember Niebuhrs caution that selfish and divisive egoism is not confined to the individual, but actually even more accentuated with groups.

As we personally reflect on our own group associations, may we have the wisdom to know the difference between those group actions that are egoistic, selfish and self-serving and those group actions which we all applaud in contributing to our common good.

Ed Yager is a professor of political science at Western Kentucky University.

Ed Yager is a professor of political science at Western Kentucky University.

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Witchcraft is the new feminism – NME.com (blog)

Posted: at 4:04 pm

Leonie Cooper on witches, beehives and Lana Del Rey.

Its hard out here for a witch. Well, at least it was 400-odd years ago when women were regularly hanged, drowned and burned to death after being accused of sorcery, Satanism and doing suspicious things with herbs. This fear of witchcraft was, in essence, a fear of womens power, sexuality and general awesomeness.

Thankfully, women are no longer persecuted when crops fail and odd things happen in the village theyre persecuted for their weight, their clothes and their work instead but witches seem to be firmly back in the public eye and this time theyre not going to be dragged off to the stake. Theyre going to put on a s**t-tonne of black eyeliner and sort out everything thats rubbish in the world.

This isnt simply about the fact that loads of new bands, from moody electronica trio MUNA to Manchester indie-poppers Pale Waves, look like theyve stepped out of 1996 teen witch movie The Craft. A-listers are also getting in on the sweet occult action and taking their witchy business straight to the top. Last week Lana Del Rey attempted to organise her coven of fans into using magic to get rid of Donald Trump. The high priestess of noir-pop tweeted the days of the next waning crescent moons and instructions to find a spell online, to be performed at midnight on the proposed dates. All you need to join in is an unflattering photo of Trump not difficult, to be fair a tower tarot card, an orange candle, a bowl of water and some salt. See you down the homeware aisle of Tesco, then.

But the best bit of modern magic comes in the shape of a new film called The Love Witch, which goes on general release in the UK on March 10. Directed by LA-based auteur Anna Biller, it uses the Technicolor gloss and retro style of cult and camp thriller movies like Vertigo, Rosemarys Baby, The Wicker Man and Suspiria to take a sledgehammer to the patriarchy. The film tells the story of Elaine, a woman who uses sex magic to make men fall in love with her while wearing some fabulous vintage-styled frocks also made by the multitalented Biller.

Yet beyond the beehives, it cleverly deconstructs the idea of women as marriage-obsessed hysterics with style, sass and an excellent tampon joke. Witchcraft in 2017 is about women coming together, not about being torn apart. Whether its Lana Del Rey getting her goth on or thousands coming together for the Womens March in January, the witches are rising excuse me while I go and fetch my broomstick.

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