But I do want to point out how he thinks people might find things on the so-called Internet.
Google's bias for search results that list its own products above those of its competitors is now well-known, but equally damaging, and less remarked, is the bias that elevates websites with free content over ones that ask readers to pay at least something for the difficult labor of writing, editing, photographing, drawing, and painting and thinking coherently. Try finding Harper's Magazine when you Google "magazines that publish essays" or "magazines that publish short stories" -- it isn't easy.
Well, I thought I'd try out that search strategy for some other common things John MacArthur, or someone with his same sensibility, might go looking for things.
The joke here, of course, is that MacArthur has no idea how people use the Internet, or how to use the Internet himself. While that might seem like a failure to understand The Machine, i.e. Google, it's actually a failure to understand other people.
Rick MacArthur wants the world to bend to his reality. And in real life, if you're a wealthy and powerful person, the world does just that. On the Internet, advertisers may attempt to reassemble the ads you see into a perfectly relevant constellation, but the other human beings do exactly what they want to, regardless of what John MacArthur wants. And a vanishingly small number of them devote time to Googling, "magazines that publish essays."
Even if Harper's was the #1 result for that search term, it wouldn't help Harper's one bit. Seriously. Not one bit. Right now, the number-one result for that search is a post by writer Meghan Ward, "20 Places to Publish Personal Essays." Ward told me that the post has received 450 unique visitors in the last week. That's a respectable number for a personal site post, but you just can't build a magazine business around those kinds of numbers. And that's traffic from all sources, not just Google.
The point is: most people don't read any essays, and those that do want to read the best essays, and they count on -- for good or for ill -- their friends and Internet friends to act as the editors of the world's essays for them.
For just about every person, the Internet is not content brands that they return to mindlessly day after day. The Internet experience is composed of people (friends, famous people, Internet famous people, high school frenemies) and individual things (stories, items of clothing, pictures). These components get rearranged anew every single day into the idiosyncratic Internet that one knows as one's own.
And because Google is built by ingesting human intelligence, the way its search work reflects those priorities. MacArthur wants the Internet to be a directory of brand names, but that's not how it developed. And if you remember the hand-edited Internet directory of coherent, complete websites that Yahoo once was, you know why: It was impossible to find anything! For human and technical reasons, the fundamental unit that makes sense is not harpers.org (the site) but http://harpers.org/blog/2013/01/googles-media-barons/ (the page). Anyone who has used the Internet knows this, but MacArthur can't admit that because it would mean agreeing that Google indexing pages is a good thing.
One last thought. Nowadays, most people see several versions of the hand-edited Internet: one is the stream of content their friends share, two is Wikipedia, and three is the way Google recommends search terms in real-time. Your Internet is increasingly shaped by other people's judgment processed through machines' ranking algorithms. With Facebook Graph Search, and Google's Search Plus Your World, this trend is picking up steam. And what's fascinating about that is that someday soon MacArthur's idea of search might start to make sense: for general queries, top search results would become the ones close to you that your friends had liked. That won't help Harper's a bit, but it might help you.
Thicker ink, fewer smudges, and more strained hands: an Object Lesson
Recently, Bic launched acampaign to “save handwriting.” Named “Fight for Your Write,” it includes a pledge to “encourage the act of handwriting” in the pledge-taker’s home and community, and emphasizes putting more of the company’s ballpoints into classrooms.
As a teacher, I couldn’t help but wonder how anyone could think there’s a shortage. I find ballpoint pens all over the place: on classroom floors, behind desks. Dozens of castaways collect in cups on every teacher’s desk. They’re so ubiquitous that the word “ballpoint” is rarely used; they’re just “pens.” But despite its popularity, the ballpoint pen is relatively new in the history of handwriting, and its influence on popular handwriting is more complicated than the Bic campaign would imply.
In the name of emotional well-being, college students are increasingly demanding protection from words and ideas they don’t like. Here’s why that’s disastrous for education—and mental health.
Something strange is happening at America’s colleges and universities. A movement is arising, undirected and driven largely by students, to scrub campuses clean of words, ideas, and subjects that might cause discomfort or give offense. Last December, Jeannie Suk wrote in an online article for The New Yorker about law students asking her fellow professors at Harvard not to teach rape law—or, in one case, even use the word violate (as in “that violates the law”) lest it cause students distress. In February, Laura Kipnis, a professor at Northwestern University, wrote an essay in The Chronicle of Higher Education describing a new campus politics of sexual paranoia—and was then subjected to a long investigation after students who were offended by the article and by a tweet she’d sent filed Title IX complaints against her. In June, a professor protecting himself with a pseudonym wrote an essay for Vox describing how gingerly he now has to teach. “I’m a Liberal Professor, and My Liberal Students Terrify Me,” the headline said. A number of popular comedians, including Chris Rock, have stopped performing on college campuses (see Caitlin Flanagan’s article in this month’s issue). Jerry Seinfeld and Bill Maher have publicly condemned the oversensitivity of college students, saying too many of them can’t take a joke.
The new drama series, which follows the Colombian kingpin’s rise to power, feels more like a well-researched documentary than the gripping saga it wants to be.
Netflix’s new series Narcos is possibly arriving at the wrong time: The doldrums of summer aren’t really the ideal moment for a narratively dense, documentary-like look at the rise and fall of the Colombian drug kingpin Pablo Escobar. Narrated in voiceover by DEA Agent Steve Murphy (Boyd Holbrook), the early hours of Narcos feel like a history lesson, though an visually sumptuous one.
As Netflix continues to expand its streaming empire, it’s making a concerted effort to appeal to worldwide audiences, and Narcos fits neatly into that plan, alongside last year’s expensive critical flop Marco Polo. Narcos was shot on location in Colombia and stars the acclaimed Brazilian actor Wagner Moura as Escobar. It takes full advantage of its setting, loaded with sweeping helicopter shots of the Colombian jungle where Escobar founded his cocaine empire, filling a power vacuum left by various political upheavals in late-’70s South America.
Wine snobs, string quartets, and the limits of intuition
Several months ago, this author sat at a classical music concert, trying to convince himself that wine is not bullshit.
That may seem like a strange thought to have while listening to Beethoven’s Symphony No. 7 in A major. But Priceonomics had recently posted an article investigating The Price of Wine, part of which reviewed research that cast doubt on both consumers’ and wine experts’ ability to distinguish between quality wine and table wine or identify different wines and their flavors. It seemed a slippery slope to the conclusion that wine culture is nothing more than actors performing a snobbish play.
Listening to an accomplished musician while lacking any musical experience resulted in a feeling familiar to casual wine drinkers imbibing an expensive bottle: Feeling somewhat ambivalent and wondering whether you are convincing yourself that you enjoy it so as not to appear uncultured.
Dealing with misinformation, feeling powerless, and slowly getting better together
I thought the article would validate my husband’s experience. That’s why I emailed him the link to the decade-old New York magazine article about his alma mater, the American Boychoir School for vocal prodigies, where alumni from as late as the 1990s estimate that one in five boys were molested. Boys like Travis.
“It used to feel like an isolated incident that affected just me," Trav said.
It was the end of my workday on an October afternoon; I had just set my keys on the kitchen table. My coat was still buttoned.
“Now I know I spent nearly three years of my childhood at a boarding school not just with random pedophiles, but in a culture that allowed it.”
As his wife, how do I respond? That he survived? That he’s brave? That he’s a hero for letting me talk about it? That I will stand beside him with a personal mission and public vow that nobody will ever hurt him, physically or emotionally, again, the way they did during his 30 months as a choirboy from 1988 to 1990?.
On the desperation behind the migrant tragedy in Austria
On Thursday, as Krishnadev Calamur has been tracking in The Atlantic’s new Notes section, Austrian authorities made a ghastly discovery: a truck abandoned in the emergency lane of a highway near the Hungarian border, packed with the decomposing bodies of 59 men, eight women, and four children. They are thoughtto be the corpses of migrants who suffocated to death, perhaps two days earlier, in the bowels of a vehicle whose back door was locked shut and refrigeration and ventilation systems weren’t functional. Stray identity documents suggest that at least some of the victims were Syrian—refugees from that country’s brutal civil war. The truck featured an image of a chicken and a slogan from the Slovakian poultry company that the lorry once belonged to: “I taste so good because they feed me so well.”
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
A new study finds an algorithmic word analysis is flawless at determining whether a person will have a psychotic episode.
Although the language of thinking is deliberate—let me think, I have to do some thinking—the actual experience of having thoughts is often passive. Ideas pop up like dandelions; thoughts occur suddenly and escape without warning. People swim in and out of pools of thought in a way that can feel, paradoxically, mindless.
Most of the time, people don’t actively track the way one thought flows into the next. But in psychiatry, much attention is paid to such intricacies of thinking. For instance, disorganized thought, evidenced by disjointed patterns in speech, is considered a hallmark characteristic of schizophrenia. Several studies of at-risk youths have found that doctors are able to guess with impressive accuracy—the best predictive models hover around 79 percent—whether a person will develop psychosis based on tracking that person’s speech patterns in interviews.
The GOP frontrunner’s surprising staying power has inspired soul-searching and agony among party elites.
What is happening to the Republican Party? I put that question to Lindsey Graham, the senator from South Carolina and basement-dwelling presidential candidate, who was getting ready to hold a campaign event in Hooksett, New Hampshire. “Well, the front-runner is crazy,” Graham said.
He was referring, of course, to Donald Trump, the GOP’s seemingly unstoppable chart-topper, who has survived outrage after outrage that would have ruined a conventional candidate. He commands, on average, double the support, among potential Republican primary voters, of his nearest challenger. Graham—who is running in 15th place—calls him “a huckster billionaire whose political ideas are gibberish.” And while he expects voters eventually to come to their senses, he said, “I think a certain amount of damage has been done already.”
Every time you shrug, you don’t need to Google, then copy, then paste.
Updated, 2:20 p.m.
All hail ¯\_(ツ)_/¯.
In its 11 strokes, the symbol encapsulates what it’s like to be an individual on the Internet. With raised arms and a half-turned smile, it exudes the melancholia, the malaise, the acceptance, and (finally) the embrace of knowing that something’s wrong on the Internet and you can’t do anything about it.
As Kyle Chayka writes in a new history of the symbol at The Awl, the meaning of the “the shruggie” is always two, if not three- or four-, fold. ¯\_(ツ)_/¯ represents nihilism, “bemused resignation,” and “a Zen-like tool to accept the chaos of universe.” It is Sisyphus in unicode. I use it at least 10 times a day.
For a long time, however, I used it with some difficulty. Unlike better-known emoticons like :) or ;), ¯\_(ツ)_/¯ borrows characters from the Japanese syllabary called katakana. That makes it a kaomoji, a Japanese emoticon; it also makes it, on Western alphabetical keyboards at least, very hard to type. But then I found a solution, and it saves me having to google “smiley sideways shrug” every time I want to quickly rail at the world’s inherent lack of meaning.