Cynthia Glover has arranged her bed so that it faces the front door. On many nights she lies there until the pop of gunfire is replaced by the hiss of air brakes from the first school bus of the morning. Then the 56-year-old can doze off, her pit bull and her husband by one side, a loaded 9mm handgun by the other. It is chrome and holds 17 rounds.
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Glover used to watch the movies with her four children, sitting on the couch as she held them, rocking back and forth. Then they grew up, and three of them were shot and killed in separate incidents. So was one grandson. Now, she worries her last child will be next.
→ The Washington Post
And he thinks: Can I possibly work for such a regime, and still look at myself in the mirror each morning?
Which is the question that we, as a nation, must ask ourselves now. Even if we still needed Saudi Arabia’s oil, which we do not; even if Saudi Arabia was a strong and principled ally in the region, which it is not; even if it helped push the Palestinians toward peace, or kept its promises in Yemen, or bought the weapons that Trump thinks it is going to buy. . . . No matter what Saudi Arabia offered, could its supposed friendship be worth shrugging off the ensnaring and killing of a critic whose only offense was to tell the truth?
Is that the country we want to be?
→ The Washington Post
Would we really rather lock up people than lock up guns? And is all that supposed to be facilitated with an ethic of mass mutual suspicion? Perhaps the next move of America’s gun promoters will be to place the blame on some other group of people with backgrounds and beliefs that the majority finds jarring. Will they keep drawing the circle of the good with an ever smaller circumference, until it resembles nothing so much as an armed camp, packed with guns? President Trump might call that a great and safe community. And whom will he blame then?
→ The New Yorker
On financial innovations — read derivatives and securitizations — and the need for more collaboration :
People respond to incentives, and so if we want to take on much bigger challenges, we need to collaborate across thousands and in some cases hundreds of thousands of people. How do you get 100,000 people to work together? It’s not that easy. In the old days, it was religion and before that it was simple fiat rules, tyranny. The Egyptians built some beautiful pyramids, but they did that with hundreds of thousands of slaves over decades. If we rule out slavery as a possible means of societal advances, there really isn’t any other choice. If we need 100,000 people to cure cancer, to deal with Alzheimer’s, to figure out fusion energy and climate change…I don’t know of any other way to do that other than financial markets: equity, debt, proper financing and proper payout of returns. I think that in many cases [finance] probably is the gating factor. That, to me, is the short answer to the question about why finance is so important.
The internet and social media don’t create new personalities; they allow people to express sides of themselves that social norms discourage in the “real world”.
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We may come to see face-to-face conversation as the social medium that most distorts our personalities. It requires us to speak even when we don’t know what to say and forces us to be pleasant or acquiescent when we would rather not.
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Social media have turned a species used to intimacy into performers. But these performances are not necessarily false. Personality is who we are in front of other people. The internet, which exposes our elastic personalities to larger and more diverse groups of people, reveals the upper and lower bounds of our capacity for empathy and cruelty, anxiety and confidence.
→ 1843 Magazine
Nostalgia, to me, is not the emotion that follows a longing for something you lost, or for something you never had to begin with, or that never really existed at all. It’s not even, not really, the feeling that arises when you realize that you missed out on a chance to see something, to know someone, to be a part of some adventure or enterprise or milieu that will never come again. Nostalgia, most truly and most meaningfully, is the emotional experience—always momentary, always fragile—of having what you lost or never had, of seeing what you missed seeing, of meeting the people you missed knowing, of sipping coffee in the storied cafés that are now hot-yoga studios. It’s the feeling that overcomes you when some minor vanished beauty of the world is momentarily restored, whether summoned by art or by the accidental enchantment of a painted advertisement for Sen-Sen, say, or Bromo-Seltzer, hidden for decades, then suddenly revealed on a brick wall when a neighboring building is torn down. In that moment, you are connected; you have placed a phone call directly into the past and heard an answering voice.
Illustration : Eleni Kalorkoti
→ The New Yorker
This refashioning of a post-truth, post-fact Turkey has not happened overnight. The process has involved the skilful and wilful manipulation of narratives. We gave up some time ago asking the astonished questions “How can they say or do that?” some time ago. Truth is a lost game in my country. In Europe and America, you still have time to rescue it – but you must learn from Turkey how easily it can be lost.
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We found, as you are now finding, that the new truth-building process does not require facts or the underpinning of agreed values. We were confronted – as you are being confronted – by a toxic vocabulary: “elite”, “experts”, “real people” and “alienated intellectuals”. The elite, with experts as mouthpieces of that oppressive elite, were portrayed as people detached from society, willing to suppress the needs, choices and beliefs of “real people”.
Events moved quickly. Those who believed experts should be excluded from the truth-building process, and that the facts were too boring to be bothered with, became the most active participants in a reconstruction of their own truth. The magic word was “respect”, with the demand that the elite, since they were so out of touch, should respect real people’s truth.
→ The Guardian