A few weeks back when I was satirically naming The Greatest Hip-Hop Songs In All Of History, there were a few I neglected to mention in some seriousness. High on that list is Biggie's "Niggas Bleed." Even if you restrict the conversation to "best written lyrics" it's hard to really talk about the best of anything in hip-hop. I don't know how you measure the surrealism of early De La Soul against the naturalism of Ice Cube's early solo offerings. And sometimes lyrical deconstruction can't even explain lyrical greatness. "Colorblind" (which we will discuss later this week) is beautifully written, and there are beautiful lines, but I love it more for its tone.
It's probably best to stick with favorites, and "Niggas Bleed" ranks pretty high on that list. I'm one of the few people that prefer Biggie's second album to his first. The second is a sprawling inefficient work, but I think it shows Biggie as more polished MC. If I recall correctly, he himself, said as much claiming that this was going to the album that made people say he was the best ever. I think he got really close. The voice shifts in the first verse are utterly seamlessly, and Biggie makes no effort to clue you in on who has the mike when.
Hip-Hop revels in violence, but there's only so many times you can say "I'm gonna blow your brains out." And so you often find the art at its most creative when it's at its most violent--that's the place where everything's been said, and you have to say something new. I don't even want to quote from this. It would ruin it. Out of all the MCs I've, Biggie had the best sense of humor and the best grasp of irony.
More, unlike a lot of writers, he knew when to stop talking. You don't need to know where "Ron" vanished to or how long he was gone. All you need to know is he "came back speaking Spanish\lavish habits...."
At least they didn’t go for the giant, spring-loaded needle traps.
The events that led teams of helicopter-borne vets to pelt the Swiss countryside with vaccine-impregnated chicken heads began in 1939. Two things were then sweeping through Poland: the Nazis, and an epidemic of rabies carried by red foxes. Every year, the wavefront of disease advanced southward and westward by several dozen kilometers, hitting country after country. In March of 1967, it reached Switzerland.
The epidemic was a huge problem. Rabies is caused by a virus that spreads through the bites of animals and targets the brain. Unless infected people get a (really expensive) vaccine right away, the disease is almost always fatal. So, something had to be done about the foxes. The usual methods—poisoning, trapping, gassing, and shooting—weren’t working. The alternative was to vaccinate them.
It’s a paradox: Shouldn’t the most accomplished be well equipped to make choices that maximize life satisfaction?
There are three things, once one’s basic needs are satisfied, that academic literature points to as the ingredients for happiness: having meaningful social relationships, being good at whatever it is one spends one’s days doing, and having the freedom to make life decisions independently.
But research into happiness has also yielded something a little less obvious: Being better educated, richer, or more accomplished doesn’t do much to predict whether someone will be happy. In fact, it might mean someone is less likely to be satisfied with life.
That second finding is the puzzle that Raj Raghunathan, a professor of marketing at The University of Texas at Austin’s McCombs School of Business, tries to make sense of in his recent book, If You’re So Smart, Why Aren’t You Happy?Raghunathan’s writing does fall under the category of self-help (with all of the pep talks and progress worksheets that that entails), but his commitment to scientific research serves as ballast for the genre’s more glib tendencies.
A pastor and a rabbi talk about kids, poop, and tearing down the patriarchy in institutional religion.
The Bible is a man’s book. It was mostly written by men, for men, and about men. The people who then interpreted the text have also been predominately male.
No wonder there’s not much theology preoccupied with weird-colored poop and the best way to weather tantrums. Throughout history, childcare has largely been considered women’s work—and, by extension, not theologically serious.
Danya Ruttenberg—a Conservative rabbi whose book about parenting came out in April—disagrees. So does Bromleigh McCleneghan, a Chicago-area pastor and the author of a 2012 book about parenting and a forthcoming book about Christians and sex. Both women have made their careers in writing and ministry. But they’re also both moms, and they believe the work they do as parents doesn’t have to remain separate from the work they do as theologians.
Nearly half of Americans would have trouble finding $400 to pay for an emergency. I’m one of them.
Since 2013,the Federal Reserve Board has conducted a survey to “monitor the financial and economic status of American consumers.” Most of the data in the latest survey, frankly, are less than earth-shattering: 49 percent of part-time workers would prefer to work more hours at their current wage; 29 percent of Americans expect to earn a higher income in the coming year; 43 percent of homeowners who have owned their home for at least a year believe its value has increased. But the answer to one question was astonishing. The Fed asked respondents how they would pay for a $400 emergency. The answer: 47 percent of respondents said that either they would cover the expense by borrowing or selling something, or they would not be able to come up with the $400 at all. Four hundred dollars! Who knew?
A professor of cognitive science argues that the world is nothing like the one we experience through our senses.
As we go about our daily lives, we tend to assume that our perceptions—sights, sounds, textures, tastes—are an accurate portrayal of the real world. Sure, when we stop and think about it—or when we find ourselves fooled by a perceptual illusion—we realize with a jolt that what we perceive is never the world directly, but rather our brain’s best guess at what that world is like, a kind of internal simulation of an external reality. Still, we bank on the fact that our simulation is a reasonably decent one. If it wasn’t, wouldn’t evolution have weeded us out by now? The true reality might be forever beyond our reach, but surely our senses give us at least an inkling of what it’s really like.
The long-running cartoon’s representation of Judaism was one of the first on television.
Growing up in south London, and then in the largely Catholic town of Manhasset on Long Island, I didn’t encounter many families who looked, sounded, or behaved like mine. In England, my experiences were limited to either my mother’s family, who were all Orthodox Jews, strictly observing the Sabbath and keeping kosher, and to the families of my classmates, who were invariably all gentiles. In Manhasset, I didn’t even have the Orthodox to relate to. So one of my main comforts in both places came from the Pickles family, who—with its big-haired, neurotic, doting mother and its old-world, Yiddish-mumbling grandparents—instantly made me feel at home. It also helped that I could spend time with the Pickles family whenever I wanted; after all, they were on TV.
The president’s unique approach to the White House Correspondents’ Dinner will surely be missed.
No U.S. President has been a better comedian than Barack Obama. It’s really that simple.
Now that doesn’t mean that some modern-day presidents couldn’t tell a joke. John F. Kennedy, Ronald Reagan, and Bill Clinton excelled at it. But Obama has transformed the way presidents use comedy—not just engaging in self-deprecation or playfully teasing his rivals, but turning his barbed wit on his opponents.
He puts that approach on display every year at the White House Correspondents’ Dinner. This annual tradition, which began in 1921 when 50 journalists (all men) gathered in Washington D.C., has become a showcase for each president’s comedy chops. Some presidents have been bad, some have been good. Obama has been the best. He’s truly the killer comedian in chief.
The U.S. president talks through his hardest decisions about America’s role in the world.
Friday, August 30, 2013, the day the feckless Barack Obama brought to a premature end America’s reign as the world’s sole indispensable superpower—or, alternatively, the day the sagacious Barack Obama peered into the Middle Eastern abyss and stepped back from the consuming void—began with a thundering speech given on Obama’s behalf by his secretary of state, John Kerry, in Washington, D.C. The subject of Kerry’s uncharacteristically Churchillian remarks, delivered in the Treaty Room at the State Department, was the gassing of civilians by the president of Syria, Bashar al-Assad.
“A typical person is more than five times as likely to die in an extinction event as in a car crash,” says a new report.
Nuclear war. Climate change. Pandemics that kill tens of millions.
These are the most viable threats to globally organized civilization. They’re the stuff of nightmares and blockbusters—but unlike sea monsters or zombie viruses, they’re real, part of the calculus that political leaders consider everyday. And according to a new report from the U.K.-based Global Challenges Foundation, they’re much more likely than we might think.
In its annual report on “global catastrophic risk,” the nonprofit debuted a startling statistic: Across the span of their lives, the average American is more than five times likelier to die during a human-extinction event than in a car crash.
Partly that’s because the average person will probably not die in an automobile accident. Every year, one in 9,395 people die in a crash; that translates to about a 0.01 percent chance per year. But that chance compounds over the course of a lifetime. At life-long scales, one in 120 Americans die in an accident.
Two scholars discuss the ups and downs of life as a right-leaning professor.
“I don’t think I can say it too strongly, but literally it just changed my life,” said a scholar, about reading the work of Ayn Rand. “It was like this awakening for me.”
Different versions of this comment appear throughout Jon A. Shields and Joshua M. Dunn Sr.’s book on conservative professors, Passing on the Right, usually about people like Milton Friedman and John Stuart Mill and Friedrich Hayek. The scholars they interviewed speak in a dreamy way about these nerdy celebrities, perhaps imagining an alternate academic universe—one where social scientists can be freely conservative.
The assumption that most college campuses lean left is so widespread in American culture that it has almost become a caricature: intellectuals in thick-rimmed glasses preaching Marxism on idyllic grassy quads; students protesting minor infractions against political correctness; raging professors trying to prove that God is, in fact, dead. Studies about professors’ political beliefs and voting behavior suggest this assumption is at least somewhat correct. But Shields and Dunn set out to investigate a more nuanced question: For the minority of professors who are cultural and political conservatives, what’s life actually like?