Large gentleman retains dignity in difficult circumstances. (h/t, Metrolander) // Bacon gumballs. // Fluorescent fish. // The shoe-fitting fluoroscope. (h/t, Coudal) // Curta calculators. // Garrett Lisi on particles and symmetries. // Atomic pen writes with individual atoms, slowly. // Photomicrographs. // A short film about the London Underground map. // Robert Hughes on skyscrapers, from American Visions. // Does your studio have a rubber exterior? // More concept cars. // Jet engine tests. // The Battlestar Galactica PC upgrade. Flashes, hums, doesn’t jump. // H.G. Wells’ The War of the Worlds. // The innards of Godzilla. // A short summary of socialism. And another. // The Communist fever of William Ayers. (h/t, TDK) // SDA Late Nite Radio Archive. Crime thrillers, music, a feast of oddments. // Ghost towns. // More Watchmen footage. // “It’s the stickiest dry glue yet.” // The eyeballing game. // Cancer-fighting beer. // And, via The Thin Man, it’s Mr Louis Armstrong.

In a recent post on political bias in the classroom, I pointed out the insatiable nature of academic radicalism:

Several, rather vivid, examples were given, but if another illustration is needed, here’s Martin Kramer on Rashid Khalidi, a terribly oppressed radical now anointed as Edward Said Professor at Columbia University:

Yes, of course. That poor besieged minority of left-leaning educators who huddle in corners furtively and whisper their utopian dreams.

Should you feel an urge to take Germaine Greer seriously, about pretty much anything, watch this piece of magnificence from 1968. You may want to bite down on something.

Newsnight Review just won’t be the same.

Further to ongoing rumblings about classroom monoculture, political grooming and the disrepute of certain subjects, this may amuse. Software developer Chip Morningstar ponders academic insularity: 

Every day I have to explain what I do to people who are different from me –  marketing people, technical writers, my boss, my investors, my customers – none of whom belong to my profession or share my technical background or knowledge. As a consequence, I’m constantly forced to describe what I know in terms that other people can at least begin to understand. My success in my job depends to a large degree on my success in so communicating. At the very least, in order to remain employed I have to convince somebody else that what I’m doing is worth having them pay for it.

Contrast this situation with that of academia. Professors of Literature or History or Cultural Studies in their professional life find themselves communicating principally with other professors of Literature or History or Cultural Studies. They also, of course, communicate with students, but students don’t really count. Graduate students are studying to be professors themselves and so are already part of the in-crowd… They publish in peer reviewed journals, which are not only edited by their peers but published for and mainly read by their peers (if they are read at all). Decisions about their career advancement, tenure, promotion, and so on are made by committees of their fellows. They are supervised by deans and other academic officials who themselves used to be professors of Literature or History or Cultural Studies…

What you have is rather like birds on the Galapagos Islands – an isolated population with unique selective pressures resulting in evolutionary divergence from the mainland population. There’s no reason you should be able to understand what these academics are saying because, for several generations, comprehensibility to outsiders has not been one of the selective criteria to which they’ve been subjected. What’s more, it’s not particularly important that they even be terribly comprehensible to each other, since the quality of academic work, particularly in the humanities, is judged primarily on the basis of politics and cleverness. […]

For instance, the cleverness that allows Duke’s Professor Miriam Cooke to argue, or rather assert, that the oppression and misogyny found in the Islamic world is the fault of globalisation and Western colonialism, despite the effects predating their alleged causes by several centuries. Professor Cooke also claims “polygamy can be liberating and empowering.” 

The basic enterprise of contemporary literary criticism is actually quite simple. It is based on the observation that with a sufficient amount of clever hand waving and artful verbiage, you can interpret any piece of writing as a statement about anything at all… “Deconstruction” is based on a specialization of the principle, in which a work is interpreted as a statement about itself, using a literary version of the same cheap trick that Kurt Gödel used to try to frighten mathematicians back in the thirties.

Indeed. And this is the process by which any number of phantom subtexts are detected, and by which the alleged “feminist philosopher of science” Sandra Harding comes to imagine that it’s “illuminating and honest” to refer to Newton’s Principia as a “rape manual”. 

Morningstar goes on to provide a helpful, and pretty accurate, guide to deconstruction. 

Related: Let’s Play Bamboozle!

James Burchfield releases his inner beatbox.

Related: French beatbox championship, October 2006. Part deux.

Carnal Reason notes a difference in how politicians’ religious beliefs are often regarded, depending on their politics:

Many critics stand ready to mock Palin’s Christianity. Fair enough. Will they also mock Obama’s and Biden’s?

Christianity is a miracle religion. Absent belief in the miraculous, there is nothing left of Christianity worth the name. Here is the story in a nutshell: Christ was both man and God. God took on human flesh and entered into the physical world to perform a mission. The mission was to save the fallen human race, and to do so Christ had to die and then rise from the dead. That is why Easter, not Christmas, is the greatest of Christian holidays. It celebrates the Resurrection, the central dogma of Christianity. This is not my just my opinion, it is orthodox Christian teaching. In Corinthians 15:17 Paul states that “if Christ be not raised, your faith is in vain”.

Obama has gone on record as stating that Christ is his Lord, that he prays to Jesus. I see three possibilities: 1. Obama was lying: he believes no such thing, but finds it politically expedient to claim he does. 2. Obama accepts as fact the Resurrection of Christ. 3. Obama is an idiot.

Obama is no idiot. So does he believe that a corpse dead on Friday came back to life on Sunday? And if so, does he accept as facts the rest of Christ’s miracles? Prior to his death, Christ is said to have resurrected a corpse, made the blind see, walked on water, and turned water into wine. I can’t see why anyone would believe in the Resurrection, and deny the rest. Why strain at gnats? The theory that the earth is only 6000 years old appears to be pre-scientific nonsense. It contradicts known facts about the rates at which radioactive materials decay. By the same token, a corpse coming back to life violates the laws of thermodynamics, and walking on water violates the laws of gravity.

So far as I know Palin is not a Young Earther. But if she were, her belief would be no more at odds with science than is Obama’s stated belief that Christ is Lord. I suspect those who mock Palin’s belief without mocking Obama’s do so because in their hearts they imagine that Obama does not actually believe. He just says what he has to say to attain power. And they’re ok with that.  They mock Palin because they imagine she means what she says.

I do not see how belief in the Resurrection or in the Young Earth theory has much practical bearing on fitness to execute the responsibilities of office. I do think it would be gross dishonesty to claim to believe in Christ, if one does not so believe, merely to gain office. The man who would lie about that would lie about anything.

The whole thing.

Update:

In the comments, Georges points out that a willingness to lie about religious beliefs, if that’s what’s happening, doesn’t prove that a candidate would therefore “lie about anything.” I agree. But CR’s broader argument does highlight an assumption and double standard which seems fairly common and ought to be noted for what it is. Perhaps some voters prefer suspected insincerity (in this matter at least) to suspected credulousness and irrationality. But if that’s the case, wouldn’t it be better, if not good, to acknowledge that is what’s being assumed? I also like the notion of weighing Biblical miracles and trying to decide which is less impossible and thus more rational. Is a resurrected messiah less or more impossible than, say, walking on water? Can an impossible thing be more impossible than another impossible thing? Is that how impossibility works – in degrees? Or is it a matter of counting the number of impossible things a given candidate believes, or claims to believe, and opting for the one with the shorter list? The assumptions being made aren’t entirely obvious.

Hats made of hair. And they look like animals. // The perils of showing off. // Zo explains his politics. 1, 2, 3. (h/t, The Thin Man) // “Evil imperialist hegemon” remarkably popular. // Radical Lesbians versus Libertarian Trannies. // Real-life Transformers. Well, nearly. // A Reggie Perrin moment. // Nifty subwoofers. // Opniyama. // Interact with zombies. (nsfw) // Plants have rights and feelings too. Or not. // Food sculptures. // A century of toothpaste. (h/t, Coudal) // The fearsome Sun. // Saturn V slow-motion launch. // More high-speed photography. // Machines that draw. // Reconstituted Star Trek. // River deep, mountain high. // And, via The Thin Man, it’s The Skatalites.

Space station toilet malfunction. 

“It failed late yesterday,” NASA spokesperson John Ira Petty said of the Russian-built space commode in televised commentary from Mission Control in Houston. “Russian specialists are troubleshooting. The problem appears to be a [gas] separator issue. In the meantime, the crew has been instructed to use the toilet in the Soyuz [TMA-12] spacecraft.” NASA has paid $19 million for a second Russian-built space toilet, which will be delivered alongside other life support, exercise equipment and sleeping quarters during a November shuttle mission. Having two working main toilets is vital for the space station, which is expected to double its crew size to six astronauts next year.

I know, I know. I must resist the urge to post distasteful bathroom items.

In a piece pondering the nature of the political middle ground, Fabian Tassano spots a little sly projection:

According to the Guardian, for example, Cameron recently claimed that “the poor, obese and lazy spent too much time blaming social problems for their own shortcomings.” However, that looks like a bit of tendentious rewriting on the part of the Guardian since, as far as I can make out from other media coverage, what Cameron actually said during his tour of Glasgow in July is that “social problems are often the consequence of the choices that people make.” The distinction between the quote and its misrepresentation is illuminating, since the people who blame ‘society’ for poverty, disease and so forth are not typically the poor themselves, but the il-liberal elite (e.g. Guardian writers).

The rest.   

What can it possibly mean to ask candidates what they’ve done lately to demonstrate their “public commitment to equity?” Any chance that an acceptable answer would be the following: “In view of what happened in the USSR, China, Cuba, Cambodia, and many other parts of the world under communist rule, I believe that the best thing I can do to promote equity in our society is to help strengthen capitalism and democracy in every way I can and, toward that end, I actively promote Republican candidates”?

Daphne Patai notes yet another effort to ensure faculty display the “correct” political orientation:

The legality of the questions suggested by Sandler and her co-authors seems dubious, though I am not aware of any lawsuit that has challenged them. They are also patently inappropriate. Gauging levels of “commitment” to what are essentially political issues has nothing to do with one’s academic expertise. Rather, it resembles the effort by Schools of Education to gauge potential teachers’ “dispositions,” a practice challenged and publicized by K. C. Johnson. It is also in the same league as the still widely prevalent speech codes and harassment policies that elevate sensitivity and comfort into major academic concerns… Potential faculty are thus being pressured to adopt and embrace – or merely pretend to do so – the requisite “attitude” toward minorities, political activism, and social issues, and to provide evidence that they have acted on these supposed commitments. And, scarier still, these questions by implication are presented as legitimate requirements for employment, though they have nothing to do with either education or intellectual and scholarly accomplishments. And, even worse, the questions are designed to weed out the merely formal assenters from authentic true believers.

The whole thing.

KC Johnson’s encounter with the academic policing of “disposition” is unlikely to reassure: 

[As] the hotly contested campaigns of 2000 and 2004 amply demonstrated, people of good faith disagree on the components of a “just society,” or what constitutes the “negative effects of the dominant culture,” or how best to achieve “world peace… and preservation of the environment.” An intellectually diverse academic culture would ensure that these vague sentiments did not yield one-sided policy prescriptions for students. But the professoriate cannot dismiss its ideological and political imbalance as meaningless while simultaneously implementing initiatives based on a fundamentally partisan agenda. […]

At the undergraduate level, these high-sounding principles have been translated into practice through a required class called “Language and Literacy Development in Secondary Education.” According to numerous students, the course’s instructor demanded that they recognize “white English” as the “oppressors’ language.” Without explanation, the class spent its session before Election Day screening Michael Moore’s Fahrenheit 9/11. When several students complained to the professor about the course’s politicized content, they were informed that their previous education had left them “brainwashed” on matters relating to race and social justice.

Again, worth reading in full.

I’ve been told I make too much of these academic issues, as if such things are unimportant or indicative of nothing in particular. But given the number of incidents of this kind gradually swelling the archives, I’m inclined to wonder exactly how egregious and pervasive this phenomenon has to be before concern becomes legitimate. After all, if you want to propagate tendentious ideology and make it seem normative, respectable and self-evidently true, insinuating that ideology into schools and universities would be a pretty good way to do it. “Debate” can then be had on what is most likely an unequal footing, thus arriving at the approved conclusions with a minimum of informed and realistic opposition. If faculty and students are obliged to regurgitate that ideology and perhaps internalise it, while mouthing fuzzwords like “social justice,” all the better. Is it enough to bemoan certain socio-political trends or bias in areas of the media if one doesn’t also address the place where many of these things originate? And are we supposed to believe that the ideologues who push for such measures are going to get tired and desist of their own volition, and then politely roll back the idiocy they’ve been so keen to put in place?

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