Analects of the Core: Darwin on the confidence of the ignorant

Today’s analect was inspired by Core alumni Tim Martinez (Core ’07-’09, CAS ’11) with reference to the study of Evolution and Society occurring in CC203, which Tim marks as one of his favorite courses he’s taken here at BU.  Since taking it, he’s maintained a strong interest in Sociology, but has persisted in his IR degree.

Ignorance more frequently begets confidence than does knowledge: it is those who know little, and not those who know much, who so positively assert that this or that problem will never be solved by science.

Charles Darwin, Descent of Man (1871)

New Core T-Shirts!

Check out our new t-shirts on our Facebook Page, where you can also order them!

Here are some of the designs:

Art by Picasso, showing Don Quixote and Sancho. Quote from Dante's Purgatorio. (Based on the shirt designed by the second-year students graduating from Core in Spring 2011)

Art from Doré's illustrations to Dante's Paradiso, showing Beatrice with Pilgrim Dante. (Based on the shirt designed by the second-year students graduating from Core in Spring 1998)

Art by the Core staff, showing the mountain of books each Core student must scale in order to reach... the coffee that keeps us going when we have to write our Core papers. Quote from Montaigne's Essais. (Based on the shirt designed by the second-year students graduating from Core in Spring 2007)

Art composite consisting of a fossil ammonite (natural sciences), the Boston skyline (social sciences), and a seated Muse by Mucha (humanities). The text, meaning "another sun", comes from the Greek author Heraclitus, the 11th fragment: "Tên paideian heteron hêlion einai tois pepaideumenois" (translation at the bottom of the image). Based on the shirt designed by the second-year students graduating from Core in Spring 2000.

This is the art that will appear on the front of each of the four Fall 2013 Core teeshirt designs (with shirt and ink color to match the back).

Computers in the Classroom


Computers are everywhere in lecture halls these days. You look up from your notes, and the girl in front of you has the slides from the lecture up on her computer and is writing notes directly next to them (far superior to a three ring notebook); the guy three rows to the front has been writing emails since the projector turned on. Computers can be a great way to keep things organized and to make multitasking easy, but there might be a bigger toll than sore shoulders from carrying the macbook around on your back all day.

“'We really tried to make it pretty close to what actually happens in the lectures, we found that lo and behold, the students who multitasked performed much worse on the final test and those who were seated around peers who were multitasking also performed much worse on the final test,' said Sana.

"'So you might not be multitasking but if you have a clear view of someone else who is multitasking, your performance is still going to be impaired.'”

Seems like you can not only hurt your understanding of the lecture by taking notes on a screen, you're gonna lower the grades of everyone around you too.

So should computers be allowed in classrooms? Yeah this study suggests they provide an easier outlet to multitask, but any college student already knows nothing says procrastination like wifi access. Is this really any reason to deny much more organized and legible notes?

If you want to know more, you can read the whole article here.

Postcard from Prof. Eckel

Dear Zach and Rose,

This is what Denali - the Great One - looks like on the rare day that it drops its veil and shows its face. An awesome sight. I hope all's well in the Core.

Warm regards,
David Eckel

Book the Size of a Ladybug Contains Genesis I

The University of Iowa library contains over 4,000 books that can fit into one's palm. One book, however, has come to the attention of The Atlantic. This pea-sized volume measures a mere 0.138 inches square and 0.04 inches thick, so tiny it cannot be read with the naked eye. Recently library staff put the miniature book under a microscope to discover more about it. They learned that it contained the first chapter of Genesis from the King James version of the Bible and originated at the World's Fair in New York in 1965.

[I]t's not as though people need a reason to make a book so tiny it can't properly function as a book, at least not in the normal sense of a book as something you read. "People have loved miniature books for a long, long time," Theisen told me. In fact, the library recently acquired one from the 15th century -- the earliest days of European printing. And what's not to love? "They're cute; they're adorable; there's just something enchanting about something so small."

For the original article, visit The Atlantic.

The ‘Histomap’ Of Evolution

Relating to CC106's study of biodiversity is a 1932 'histomap' by John B. Sparks portraying evolution's progress "for ten thousand million years":

The Histomap of Evolution

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

To read criticism of this 'histomap', visit bit.ly/14e0rqb.

To view another such work by John B. Sparks, visit bit.ly/19sV0vf.

Interview: Stuart Kendall On His New Gilgamesh Translation

 

Relating to CC101's study of the Epic of Gilgamesh is an interview by Biblioklept with Stuart Kendall, a former Core professor whose latest translation is a telling of Gilgamesh that casts the ancient epic poem in modernist poetry. Here is a sample from the interview:

Biblioklept: Why Gilgamesh?

Stuart Kendall: Gilgamesh is the oldest extended tale that has come down to us and it speaks to us from a pivotal moment in the history of human experience. It is also a particularly rich text, as rich in its depths, ranging back in time prior to its composition, as it is in its reach, remaining relevant to our own drama.Gilgamesh dates to the Bronze Age but the roots of the story, the bones of it, reflect notions about human experience that may stretch back beyond the Neolithic era to the Paleolithic. The text, to my understanding, contains layer upon layer of cultural renewal and reinterpretation. These layers of renewal are reflected in the extended life of the text beyond Gilgamesh into the related texts of the ancient world, like the Hebrew scriptures, and beyond those writings into the fundamental attitudes and ideas of Western civilization, many of which have been profoundly wrongheaded, to put the matter lightly.

From another angle, in part due to the age of the text, Gilgamesh reaches beyond relevance to Western civilization into world religious history through motifs related to shamanism, a practice that many historians of religion suggest may be at the origin of every religious tradition.

Finally, Gilgamesh is perhaps first and foremost a document of ancient Mesopotamia, ancient Iraq. It is a text that can be traced into and through the fundamentally Judaic traditions of both Christianity and Islam. Our lifetimes have been scarred by the clash of these related worlds. An encounter withGilgamesh cannot heal the breach caused by the tragic hubris and shortsightedness of some American politicians but it certainly can serve as one part of an on-going discussion about commonalities and differences in human experience bound as we are by time and place.

I hope it is clear that I don’t think that Gilgamesh contains a positive record of something that we share, some universally valid message. Rather I view it as a product of a specific time and place, a distinct product of the process of history. But as such we can see the deeper past through it, trace our traditions to it, and measure ourselves against it in, I think, valuable ways.
...

For the full interview, visit bit.ly/wSu16B.

Stuart Kendall

An item of interest is an interview with Kendall during his time as a Core Professor:

Q: What do you most enjoy about teaching Core?
I most enjoy those moments when we discover something new in the classroom. Wherein we begin discussing things that we know and we push against them until to we get to some place. . . a moment of suspense in the classroom. . . I think that’s really exciting.

Q: What book would you say influenced you the most when you were young?
I read the biography of Jim Morrison, No One Here Gets Out Alive, when I was 13, and I decided to read everything that was referred to in the book. So I read Nietzsche, Artaud…. I often do more or less the same thing today. I look at the bibliography of a book that I like and try to read everything on it.

Q: Tell me about your undergrad years.
I went to the Florida State University, not too interesting. My degree was in philosophy, though I would not describe myself as a philosopher in any way. I dropped out of school for two years in the middle. I moved to San Francisco because I wanted to read more and to refocus my interests. I moved to San Francisco because Jack Kerouac had lived there, because I’d been there before, and because it’s a beautiful city. When I started college, I majored in political science, intending to become a political journalist. Later I became more interested in larger philosophical questions. I went back to school and only took classes for which I had already read the assigned books. This in mind, I chose courses more or less randomly. After two years I knew I had to be approaching graduation in some field. I found that I had taken enough classes to graduate with a philosophy degree.

Q: What are you interested in, or passionate about?
I am interested in artifice, as you know. . . the fake. . . I love the moment when truth becomes fiction and fiction becomes reality. But I suppose I am obsessive and curious about many things. I try to be passionate about living well. I am interested in things like good cheese, wine, and food. Getting the most out of everything. I want books to push me and show me different possibilities for life and thought. I tend to become obsessed with an author and read everything by that author and everything by all their friends; this as a way to explore the way that language and ideas can be used to provoke experience and thought.

Q: Do you have any words of advice for Core students?
Don’t ever be bored.

Steven Pinker: Science Is Not Your Enemy

In an engaging article for New Republic, the acclaimed psychologist, linguist and author Steven Pinker discusses the underlying dislike of science residing in some "humanities people". This matter is especially relevant to the integrated way sciences and humanities and learned in the Core.

Here is an extract from Pinker's introduction:

These thinkers—Descartes, Spinoza, Hobbes, Locke, Hume, Rousseau, Leibniz, Kant, Smith—are all the more remarkable for having crafted their ideas in the absence of formal theory and empirical data. The mathematical theories of information, computation, and games had yet to be invented. The words “neuron,” “hormone,” and “gene” meant nothing to them. When reading these thinkers, I often long to travel back in time and offer them some bit of twenty-first-century freshman science that would fill a gap in their arguments or guide them around a stumbling block. What would these Fausts have given for such knowledge? What could they have done with it?

We don’t have to fantasize about this scenario, because we are living it. We have the works of the great thinkers and their heirs, and we have scientific knowledge they could not have dreamed of. This is an extraordinary time for the understanding of the human condition. Intellectual problems from antiquity are being illuminated by insights from the sciences of mind, brain, genes, and evolution. Powerful tools have been developed to explore them, from genetically engineered neurons that can be controlled with pinpoints of light to the mining of “big data” as a means of understanding how ideas propagate.

One would think that writers in the humanities would be delighted and energized by the efflorescence of new ideas from the sciences. But one would be wrong. Though everyone endorses science when it can cure disease, monitor the environment, or bash political opponents, the intrusion of science into the territories of the humanities has been deeply resented. Just as reviled is the application of scientific reasoning to religion; many writers without a trace of a belief in God maintain that there is something unseemly about scientists weighing in on the biggest questions. In the major journals of opinion, scientific carpetbaggers are regularly accused of determinism, reductionism, essentialism, positivism, and worst of all, something called “scientism.”
...

For the full article, visit on.tnr.com/13iCL3B.

The Problem of Inequality: Outsource the CEO

Relating to CC204's study of the problem of inequality is an excellent article in Slate discussing the unclear ways a CEO's 'worth' is measured. Here is an extract:

It’s not exactly news that CEOs of big companies get paid a lot of money. And everyone knows that the pay gap between the big executives and the average Joe has been growing. The surprise revealed in a great new database of executive compensation—compiled by Equilar on behalf of the New York Times and covering U.S. firms with more than $1 billion in revenue—is the striking lack of method to the madness: America’s CEOs are paid a lot largely because other American CEOs are also paid a lot.
...
This reflects the fact that nobody really knows how to judge a CEO’s worth. Since the executive is hired by a board of directors that’s theoretically accountable to a company’s shareholders, it seems like CEO pay should have something to do with stock price. But nobody wants a CEO to focus exclusively on short-term stock issues and ignore the firm’s long-term strategic position. And even if you do focus on share prices, what’s the relevant issue? Absolute return? Returns relative to the market as a whole? Returns relative to the sector? Tim Cook’s compensation at Apple was recently restructured to emphasize Apple’s share price relative to the S&P 500, which in some ways hitches him less to how well Apple fares against its competition than to how investors view the technology sector as a whole. There’s enough ambiguity that you could argue a given case in many different ways.
...

For the full Slate article, visit slate.me/14mbpMw.

For the Equilar list of the 200 most highly-paid chief executives at U.S. public companies in 2013, visit nyti.ms/17NemKV.

Notes from the August 2013 EnCore Book Club: Shame

Random House Trade Paperback Cover

EnCore book club members met this month to discuss Salman Rushdie's novel Shame (click on the link to read the Goodreads summary).

The discussion got off to a slow start, considering many members attending had either not read the book, or had not finished it. Such a situation has never deterred book club attendees, and several discussion points soon arose:

Political Allusions in Rushdie's Novel

"A wall I hit: Is Rushdie giving me a history lesson of Pakistan?"

A point of interest (and alienation) for many was that the novel is based on real historical events and people from 20th century Pakistan, portrayed in the style of magical realism. Two central figures are Zulfikar Ali Bhutto (fictionalized as Iskander Harappa) and General Muhammad Zia-ul-Haq (fictionalized as General Raza Hyder). While some argued that some basic knowledge of the period was sufficient to enjoy the book, others disagreed.

A constant comparison throughout the discussion was to another Rushdie work, Midnight's Children. Though a somewhat longer work that delves deeply into the political history of India's independence, many argued that its story was more captivating, while continuing to display Rushdie's idiosyncratic sentence structure, playful language twists, and childlike perspectives.

There was disagreement as to whether Rushdie's interrupting omniscient narrator in Shame was as effective in his self-awareness. While some were impacted by the imagery of a struggling writer trying to pull different aspects of his story together, different elements that wriggled and refused to sit still, like naughty children, others agreed that Rushdie "got a bit precious with his sections on meta-narrative."

Listening intently

Nevertheless, someone pointed out that like Midnight's Children, Shame often portrays that from "A child's point of view: adults suck. And women--REALLY don't want to be one."

Shame and Morality

"Shame in the novel is a fizzy drink from a vending machine; when the cup is removed, it spills everywhere."

It affects everything, and it makes a real mess. But does it instigate change or conformity?

Does shame shape the personality of the characters, rather than their actions? It was pointed out that shame is actually overwhelmingly lacking in the novel, in the sense that it does not exist as any deterrent to violence or evil. Rushdie's potential point: Why does no one stop? Have we no decency? Will the slaughters ever cease? Considering the recent release of the documentary The Act of Killing (2013), global prospects are bleak.

As we always have done with other Core works, we discussed human nature, more specifically "the feelings we get when we do bad things," and its visible signal: the blush. It varies by person, and by culture: "What turns my face red wouldn't necessarily turn your face red."

Enjoying libations

Can we even count on culture to tell us what's right, and what's wrong? This discussion echoed our last meeting, when we discussed the ethical dilemmas surrounding the study of post-colonialism.

The discussion raised more questions than conclusions: "If you take it away from religion and government, morality gets much more complicated and layered."

"We've made up the distinction between hurting somebody and, you know, getting caught masturbating. The scary thing is that it's an arbitrary line we set."

Bottom line: What are we to make of Rushdie's story? Is it even his story to tell? As someone wisely noted, "The position of the impassioned outsider, where you don't necessarily have the right to lay claim to it, is a difficult place to be."

Other Memorable quotes

"Lady...you have no eyebrows. And you're afraid of winds." "Or toilets!"

"Omar can feel shame!" "Yeah, but then he gets a block of ice, and he's like, 'It's cool.' Like, literally."

Solemn poses

Not so solemn

No "Shame," and proud of it