"Strive to love your neighbor actively and indefatigably. In as far as you advance in love you will grow surer of the reality of God and of the immortality of your soul.... yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self‐complacency and restricts my freedom. In twenty‐four hours I begin to hate the best of men"
Fyodor Dostoevsky, The Brothers Karamazov
I consider that a man’s brain originally is like a little empty attic, and you have to stock it with such furniture as you choose. A fool takes in all the lumber of every sort that he comes across, so that the knowledge which might be useful to him gets crowded out, or at best is jumbled up with a lot of other things so that he has a difficulty in laying his hands upon it. Now the skillful workman is very careful indeed as to what he takes into his brain-attic. He will have nothing but the tools which may help him in doing his work, but of these he has a large assortment, and all in the most perfect order. It is a mistake to think that that little room has elastic walls and can distend to any extent. Depend upon it there comes a time when for every addition of knowledge you forget something that you knew before. It is of the highest importance, therefore, not to have useless facts elbowing out the useful ones.
It is a capital mistake to theorize before you have all the evidence. It biases the judgment.
Sherlock Holmes, by Arthur Conan Doyle in A Study in Scarlet
An explanation of some kind ... is necessary—however absurd—to the happiness of every individual who seeks to do his duty in the world and face the problems of life.
Algernon Blackwood, The Willows
We think time travels forward, marches on in a straight line, and so we hurry alongside it to keep up. Hurry, hurry, mustn’t fall behind. But it doesn’t, you see. Time just swirls around us. Everything is always present. The things we’ve done, the people we’ve loved, the people we’ve hurt, they’re all still here.... The lie of time. Everything I’ve done and everything I’ve been is present in the same place. But we still think the thing that has just happened, or is about to happen, we think that’s the most important thing. My memories aren’t memories, my present isn’t present, it’s all the same thing.
Richard Osman, The Last Devil To Die
[T]he entirety of the human world depends on either living systems or our intelligence. And yet both are now in an unprecedented moment of exponential innovation and upheaval, an unparalleled augmentation that will leave little unchanged. Starting to crash around us is a new wave of technology. This wave is unleashing the power to engineer these two universal foundations: a wave of nothing less than intelligence and life... defined by two core technologies: artificial intelligence (AI) and synthetic biology. Together they will usher in a new dawn for humanity, creating wealth and surplus unlike anything ever seen. And yet their rapid proliferation also threatens to empower a diverse array of bad actors to unleash disruption, instability, and even catastrophe on an unimaginable scale. This wave creates an immense challenge that will define the twenty-first century: our future both depends on these technologies and is imperiled by them. From where we stand today, it appears that containing this wave — that is, controlling, curbing, or even stopping it is not possible.... Even as we worry about their risks, we need the incredible benefits of the technologies of the coming wave more than ever before. This is the core dilemma.
Mustafa Suleyman, The Coming Wave
There is no doubt that being human is incredibly difficult and cannot be mastered in one lifetime.
Dead men don’t find things out.
That’s why there’s rules, understand? So that you think before you break ’em.
For something to exist, it has to have a position in time and space. And this explains why nine-tenths of the mass of the universe is unaccounted for. Nine-tenths of the universe is the knowledge of the position and direction of everything in the other tenth. Every atom has its biography, every star its file, every chemical exchange its equivalent of the inspector with a clipboard. It is unaccounted for because it is doing the accounting for the rest of it, and you cannot see the back of your own head. Nine-tenths of the universe, in fact, is the paperwork.
You cannot make Italians really progressive; they are too intelligent. Men who see the short cut to good living will never go by the new elaborate roads.
G.K. Chesterton, in the The Paradise of Thieves (A Father Brown mystery)
Wisdom should reckon on the unforeseen.
G.K. Chesterton, in the The Blue Cross (A Father Brown mystery) as attributed to "Poe."
I wanted all things to make sense,
So we'd be happy instead of tense.
From Nice, Nice, Very Nice, Ambrosia
Man is cruelly wasteful of life when his own safety is endangered and he is sheltered by impunity, and little mercy is to be expected from him when he feels the sting of the reptile and is conscious of the power to destroy.
Washington Irving, The Sketch Book of Geoffrey Crayon, Gent.
Governed, as we are, entirely by public opinion, the utmost care should be taken to preserve the purity of the public mind. Knowledge is power, and truth is knowledge; whoever, therefore, knowingly propagates a prejudice, willfully saps the foundation of his country’s strength.
Every act has consequences that change that world in some way, no matter how modest, and those actions will go on changing the world for millennia after we are gone. But to remember the details of every action is to invite madness, to paralyze our brains and our communities with memory.
Gavin Francis, The Dream of Forgetfulness (NYRB, March 9, 2023)
He took comfort in knowing that the world would carry on without him-and, in fact, already had.
Amor Towles, A Gentleman in Moscow
It is a sad but unavoidable fact of life … that as we age our social circles grow smaller. Whether from increased habit or diminished vigor, we suddenly find ourselves in the company of just a few familiar faces.
Amor Towles, A Gentleman in Moscow
The main tenet of liberal socialism is that the state should cut the cord between money and time by taking over as much as three quarters of a country’s capital, bringing the frantic activities of saving and investment that plague capitalist societies under public ownership and control. In tandem with low interest rates and prohibitions on individuals’ and firms’ taking their money out of the country, the state’s management of savings and investment would achieve four goals. First, it would create full employment, which Keynes believed a capitalist economy could not bring about. Second, by funding investments in housing, transportation, and energy, the state would meet social needs that had long been neglected because greater profits were to be had elsewhere. Third, the state would end the scarcity of capital. Keynes thought that the possessor of capital was a social parasite, a “functionless investor” who was able to make money simply because only he had it to lend, much like a feudal landlord in possession of land. The capitalist also had “cumulative oppressive power,” issuing verdicts of life and death to workers and dictating policy to states. Because scarcity was the source of the capitalist’s parasitic power, ending that scarcity would lead to the “euthanasia of the rentier.”
Last, the worthiness of the state’s investments would not be measured by their rate of return but by their contribution to social well-being. Though Keynes imagined a variety of public goods that the state would bring about through its investments, the most important of those goods, for him, was the Smithian virtue of social intercourse:
Why should we not set aside, let us say, £50 millions a year for the next twenty years to add in every substantial city of the realm the dignity of an ancient university or a European capital to our local schools and their surroundings, to our local government and its offices, and above all perhaps, to provide a local centre of refreshment and entertainment with an ample theatre, a concert hall, a dance hall, a gallery, a British restaurant, canteens, cafés and so forth.
Keynes has long been accused of waging a war of economism against politics, elevating the economist above the statesman and thinking that the moral and political disagreements of a democratic society could be sidestepped or overcome by economic technicians and technocratic solutions.
... Keynes conceded that planning of the sort he was proposing “should take place in a community in which as many people as possible, both leaders and followers, wholly share [the planner’s] own moral position.” Yet he knew that his moral vision of an economy of cultural greatness and aesthetic excellence was not widely shared. ... Perhaps that’s why he found himself ... retreating to a position long familiar to philosopher-kings, calling for planners whose power could be safely exercised because they were “rightly orientated in their own minds and hearts to the moral issue” and because citizens had been reeducated according to the principles of “right moral thinking.”
... Keynes set out a second path for the future, one that he hoped would diminish the importance not just of money but of economic concerns altogether, without making any assumptions about what people believed or wanted from life. It was a vision of abundance and plenty, a world beyond scarcity, which made the hard power and hard choices of liberal socialism, as well as the requirement of democratic agreement about ultimate ends, unnecessary.
Corey Robin, The Trouble with Money (The New York Review, December 22, 2022)Our history is as much a product of torsion and stress as it is of unilinear drive. It is amusing that at any given point of time we haven't the slightest idea of what is happening to us. The present wars and ideological changes of nervousness and fighting seem to have direction, but in a hundred years it is more than possible it will be seen that the direction was quite different from the one we supposed.The limitation of the seeing point in time, as well as in space, is a warping lens.
A man -- a viewing-point man -- while he will love the abstract good qualities and detest the abstract bad, will nevertheless envy and admire the person who through possessing the bad qualities has succeeded economically and socially, and will hold in contempt that person whose good qualities have caused failure. When such a viewing-point man thinks of Jesus or St. Augustine or Socrates he regards them with love because they are the symbols of the good he admires, and he hates the symbols of the bad. But actually he would rather be successful than good. In an animal other than man we would replace the term "good" with "weak survival quotient" and the term "bad" with "strong survival quotient." Thus, man in his thinking or reverie status admires the progression toward extinction, but in the unthinking stimulus which really activates him he tends toward survival. Perhaps no other animal is so torn between alternatives. Man might be described fairly adequately, if simply, as a two-legged paradox. He has never become accustomed to the tragic miracle of consciousness: Perhaps, as has been suggested, his species is not set, has not jelled, but is still in a state of becoming, bound by his physical memories to a past of struggle and survival, limited in his futures by the uneasiness of thought and consciousness.
Facts are like cows, if you look them in the face hard enough they generally run away.
Bunter’s mother in Clouds of Witness, Dorothy Sayers
No bird soars too high if he soars with his own wings.
The fox condemns the trap, not himself.
What is now proved was once only imagined.
Everything possible to be believed is an image of truth.
Expect poison from the standing water.
You never know what is enough unless you know what is more than enough.
To create a little flower is the labor of ages.
If the doors of perception were cleansed everything would appear to man as it is, infinite.
William Blake, The Marriage of Heaven and Hell
The nations were not sane—rational, composed, aware, but not sane. In each nation, the arsenal included potent distrust and even hatred.
Greg Bear, Eons
To know good by knowing good is the privilege of the unfallen.
Catherine Nicholson, on Milton in the NYR.
Eloquence and erudition were the twin prerequisites of greatness ... any effort expended in the cultivation of such gifts would surely be rewarded, if not in this world then in the world to come.
Catherine Nicholson, on Milton in the NYR.
All women ... were calculating—even if their calculations took place somewhere south of their conscious awareness. All women weighed and measured; did not always listen to the results rationally, but made efforts in that direction that most men I knew could not duplicate or understand.
Greg Bear, Legacy
[W]e didn't do much to alter the course of human history, did we?' said Philip. 'As one old spy to another, I reckon I'd have been more use running a boys' club. Don't know what you feel.'
If a machine can think, it might think more intelligently than we do, and then where should we be? Even if we could keep the machines in a subservient position, for instance by turning off the power at strategic moments, we should, as a species, feel greatly humbled. … This new danger … if it comes at all … is remote but not astronomically remote, and is certainly something which can give us anxiety. It is customary, in a talk or article on this subject, to offer a grain of comfort, in the form of a statement that some particularly human characteristic could never be imitated by a machine. It might for instance be said that no machine could write good English, or that it could not be influenced by sex-appeal or smoke a pipe. I cannot offer any such comfort, for I believe that no such bounds can be set.
Alan Turing, quoted by Sebastian Sunday Grève in AI’s first philosopher: https://aeon.co/essays/why-we-should-remember-alan-turing-as-a-philosopher
[I]n a large house, formerly a house of state ... in those shrunken fragments of its greatness, lawyers lie like maggots in nuts.
Charles Dickens, Bleak House
We must not expect to find reason anywhere in Nature, but only the evidence of will!
Pliny the Elder, Natural History
Life is hard. Everyone believes the world is ending all the time. But so far, all of them have been wrong.... The truth is infinitely more complicated, that we are all beautiful even as we are all part of the problem, and that to be a part of the problem is to be human.
[From] a line from Roberto Bolaño’s novel Distant Star: “…as if time were not a river but an earthquake happening nearby.” It’s an arresting thought: What if time’s ravages compelled our attention with the same ineluctable force as an earthquake? What if time were experienced not as a flow but as a phenomenon whose energy overcomes you, terrifies you, forces you to reach out in search of balance?
Jonathan Mingle, The Unimaginable Touch of Time (NYRB, February 10, 2022)
National identity is the last bastion of the dispossessed. But the meaning of identity is now based on hatred, on hatred for those who are not the same. Hatred has to be cultivated as a civic passion…. You always want someone to hate in order to feel justified in your own misery.
Umberto Eco, The Prague Cemetery
People are never so completely and enthusiastically evil as when they act out of religious conviction.
Umberto Eco, The Prague Cemetery
Who knows how many ... people in this world still think they are being threatened by some conspiracy? Here's a form to be filled out at will, by each person with his own conspiracy.... What does everyone desire, and desire more fervently the more wretched and unfortunate they are? To earn money easily, to have power (the enormous pleasure in commanding and humiliating your fellow man) and to avenge every wrong suffered (everyone in life has suffered at least one wrong, however small it might be).... But why; everybody asks, am I not blessed by fortune (or at least not as blessed as I would like to be)? Why have I not been favored like others who are less deserving? No one believes their misfortunes are attributable to any shortcomings of their own; that is why they must find a culprit..... [T]he explanation for their failure. It was some one else... who planned your ruin.
Umberto Eco, The Prague Cemetery
People without a sense of humor will never forgive you for being funny.
Richard Osman, The Thursday Murder Club
What’s wisdom but knowing what is right, and what is the right thing to do?
Iain M. Banks, Use of Weapons
The human mind is not simply an instrument of conscious cognition that can be detached from its organic base. It is a locus of feeling, conscious and unconscious, flowing directly from a somatic foundation.... Where humans differ most from other animals may be in our capacity and need for illusion.
John Gray, The Mind’s Body Problem (NYRB, December 2, 2021)
American culture in this early period [the 17th and early 18th Centuries] becomes most fully comprehensible when seen as the exotic far western periphery, a marchland, of the metropolitan European culture system.
This whole world ... was a borderland, a part of the expanding periphery of Britain's core culture; and its inner quality derived from that fact. Like the Welsh borderland two hundred years earlier, like the Scottish middle marches a century earlier, like Ireland and the Caribbean islands in the colonists' own time, and like Australia later, the mainland North American colonies formed a typically disordered border country in which ... "violence [was] a way of life." Concentrating, as American historians have done, on the origins of a later American civilization, and hence viewing the colonial world as a frontier -- that is, as an advance, as a forward and outward-looking, future-anticipating progress toward what we know eventuated, instead of as a periphery, a ragged outer margin of a central world, a regressive, backward-looking diminishment of metropolitan accomplishment --looking at the colonies in this anachronistic way, one tends to minimize the primitiveness and violence, the bizarre, quite literally outlandish quality of life in this far-distant outback of late seventeenth-century Britain.
Partly this wildness, extravagance, and disorder were simply the products of the inescapable difficulties of maintaining a high European civilization in an undeveloped environment. Partly, too, they were products of the hostility that developed between the Europeans and the native peoples. But in large part, too, they were products of the common European, and indeed British, conception of America as an uncivil place on the distant margins of civilization -- a place where the ordinary restraints of civility could be abandoned in pell-mell exploitation, a remote place where recognized enemies and pariahs of society -- heretics, criminals, paupers--could safely be deposited, their contamination sealed off by three thousand miles of ocean, and where putatively inferior specimens of humanity, blacks and Indians, could be reduced to subhuman statuses, worked like animals, and denied the most elemental benefits of law and religion, those fragile integuments which even in England could barely contain the savagery of life.... This mingling of primitivism and civilization, however transitory stage by stage, was an essential part of early American culture, and we must struggle to comprehend it.
What did it mean to Jefferson, slave owner and philosophe, that he grew up in this far western borderland world of Britain, looking out from Queen Anne rooms of spare elegance onto a wild, uncultivated land? We can only grope to understand.
The Grand Singularity and A.I. autonomy
Building the superman
Minus the man
Yes, Minus the Man (from The Quest)
Patience under duress is rarely appreciated by the politically immature.
Gwyn Jones, A History of the Vikings
To the Etruscan all was alive; the whole universe lived; and the business of man was himself to live amid it all. He had to draw life into himself, out of the wandering huge vitalities of the world. The cosmos was alive, like a vast creature. The whole thing breathed and stirred…. The whole thing was alive, and had a great soul, or anima: and in spite of one great soul, there were myriad roving, lesser souls: every man, every creature and tree and lake and mountain and stream, was animate, had its own peculiar consciousness. And has it today…. The cosmos was one, and its anima was one; but it was made up of creatures….
The old idea of the vitality of the universe was evolved long before history begins, and elaborated into a vast religion before we get a glimpse of it. When history does begin, in China or India, Egypt, Babylonia, even in the Pacific and in aboriginal America, we see evidence of one underlying religious idea: the conception of the vitality of the cosmos, the myriad vitalities in wild confusion, which still is held in some sort of array: and man, amid all the glowing welter, adventuring, struggling, striving for one thing, life, vitality, more vitality: to get into himself more and more of the gleaming vitality of the cosmos…. This was the idea at the back of all the great old civilizations. It was even, half-transmuted, at the back of [King] David's mind, and voiced in the Psalms. But with David the living cosmos became merely a personal god. With the Egyptians and Babylonians and Etruscans, strictly there were no personal gods. There were only idols or symbols. It was the living cosmos itself, dazzlingly and gaspingly complex, which was divine, and which could be contemplated only by the strongest soul, and only at moments.
D. H. Lawrence, Etruscan Places
Why has mankind had such a craving to be imposed upon? Why this lust after imposing creeds, imposing deeds, imposing buildings, imposing language, imposing works of art? The thing becomes an imposition and a weariness at last. Give us things that are alive and flexible, which won't last too long and become an obstruction and a weariness….. It is all a question of sensitiveness. Brute force and overbearing may make a terrific effect. But in the end, that which lives lives by delicate sensitiveness. If it were a question of brute force, not a single human baby would survive for a fortnight. It is the grass of the field, most frail of all things, that supports all life all the time. But for the green grass, no empire would rise, no man would eat bread: for grain is grass…. Brute force crushes many plants. Yet the plants rise again. The Pyramids will not last a moment compared with the daisy. And before Buddha or Jesus spoke the nightingale sang, and long after the words of Jesus and Buddha are gone into oblivion the nightingale still will sing. Because it is neither preaching nor teaching nor commanding nor urging. It is just singing. And in the beginning was not a Word, but a chirrup.
D. H. Lawrence, Etruscan Places
In current Catholic dogma, [purgatory] is a state of being rather than an actual realm between Hell and Heaven: an inner fire in the conscience of sinners that refines their impurities.
Judith Thurman, Reading Dante’s Purgatory While the World Hangs in the Balance, The New Yorker (September 13, 2021)
It seems much more accurate to say that consciousness is along for the ride — watching the show, rather than creating or controlling it. In theory, we can go as far as to say that few (if any) of our behaviors need consciousness in order to be carried out…. the obstacle we face here once again seems to be a case of confusing consciousness with the concept of a self....[we are] machines that think about thinking.
Annaka Harris, Conscious : exploring the mystery of consciousness
Popular delusions occur when appealing but baseless stories spread contagiously from one person to another. Some ideas are more virulent than others: people have been found to react most enthusiastically to narratives of fear.
Edward Chancellor, "Waiting to Deflate" New York Review (August 19, 2021)
If studying history mainly makes you feel happy and proud, you probably aren’t really studying history.
Quoted without attribution by Fara Dabhoiwala in the New York Review (July 1, 2021)
Every parent of a teenager gets used to it: the moment in a child's life when he or she decides that certain facts are just too much trouble to explain to Mom or Dad.
Neal Stephenson, Seveneves
The market could only reward ideas that turned a profit. Nobody stood to profit from clean parks; they were just nicer to live with than dirty parks. But if nobody made the political judgment that clean parks were better, a society organized around profit incentives from production alone would almost automatically end up with dirty parks. The market was not an impartial guide to the beliefs of the public, and some of its verdicts were crazy…. When public goods fell into disorder or neglect, people found them unpleasant and satiated their desires with what the market had to offer…. The economic organization of society was devoted not to maximizing social comfort and harmony but to satisfying the consumer desires created by advertising and production itself. And that in turn was hampering society’s ability to grapple with poverty.
Kenneth Galbraith, according to Zachary D.Carter in The Price of Peace
Though his American followers would pursue fine-tuned tax-and-spending plans to lift demand during recessions, Keynes instead called for the government to manage future stages of overall economic scarcity through direct investment spending…. the government should seek “to prevent large fluctuations” in employment by enacting “a stable long-term programme” that would spend money on things like infrastructure, factory equipment, and scientific research.
Zachary D.Carter in The Price of Peace
Keynes had come to believe that the problem was really much simpler: Unemployment was a breeding ground for fascism. It created dangerous political instability and a source of anger that could easily be weaponized. The terms of trade might help or hurt efforts to establish international goodwill, but tariffs or no tariffs, the legitimacy of an international economic order depended entirely on whether it did, in fact, provide for mutual prosperity.
Zachary D.Carter in The Price of Peace
Uncertainty about the future—not irrationality or stupidity—makes crowds prone to calamity in both finance and politics, particularly under conditions of significant anxiety. Markets are no more self-correcting than a mob hailing a demagogue.
Zachary D.Carter in The Price of Peace
[Keynes argued that] money...was an inherently political tool. It was the state that determined what substance—gold, paper, whatever—actually counted as money—what “thing” people and the government would accept as valid payment. The state thus created money and had always regulated its value.... The very idea of capitalism required active state economic management—the regulation of money and debt.
Zachary D.Carter in The Price of Peace
It is not a correct deduction from the principles of economics that enlightened self-interest always operates in the public interest.
John Maynard Keynes, The End of Laissez-Faire, as quoted by Zachary D.Carter in The Price of Peace
It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new. This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.
Humans were one lucky tribe of apes with just enough intelligence and creativity to build a badly functioning civilization. And being only barely competent, there was no reason to believe that humanity's greatest achievements amounted to anything more than the average anthill lost on the infinitely intriguing savanna.
Robert Reed, "Integral Nothings" (Fantasy & Science Fiction, January/February, 2021)
Nature never appeals to intelligence until habit and instinct are useless. There is no intelligence where there is no change and no need of change.
H.G.Wells, The Time Machine
Global markets suffer from weak governance and are therefore prone to instability, inefficiency, and weak popular legitimacy…. If you want more and better markets, you have to have more (and better) governance. Markets work best not where states are weakest, but where they are strong.... Even though it is possible to advance both democracy and globalization…this requires the creation of a global political community that is vastly more ambitious than anything we have seen to date or are likely to experience soon. It would call for global rule making by democracy…. Democracies have the right to protect their social arrangements, and when this right clashes with the requirements of the global economy, it is the latter that should give way.
Dani Rodrik, The Globalization Paradox: Democracy and the Future of the World Economy
It rarely paid to frighten people but it never paid to confuse them.
Lifted & spun a bit from Iain M. Banks, The Hydrogen Sonata
Everyone but an economist knows without asking why money shouldn’t buy some things.
Arthur Okun, (cited in in the New York Review)
THE MASS of men serve the State thus, not as men mainly, but as machines, with their bodies. They are the standing army, and the militia, gaolers, constables, posse comitatus, etc. In most cases there is no free exercise whatever of the judgment or of the moral sense; but they put themselves on a level with wood and earth and stones; and wooden men can perhaps be manufactured that will serve the purpose as well. Such command no more respect than men of straw or a lump of dirt. They have the same sort of worth only as horses and dogs. Yet such as these even are commonly esteemed good citizens.
Others—as most legislators, politicians, lawyers, ministers, and office-holders—serve the State chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as God.
A very few, as heroes, patriots, martyrs, reformers in the great sense, and men, serve the State with their consciences also, and so necessarily resist it for the most part; and they are commonly treated as enemies by it.
Henry David Thoreau, The Duty of Civil Disobedience
