So the theory has it that the universe expanded exponentially from a point, a singular space/time point, a moment/thing, some original particulate event or quantum substantive happenstance, to an extent that the word explosion is inadequate, though the theory is known as the Big Bang. What we are supposed to keep in mind, in our mind, is that the universe didn't burst out into pre-existent available space, it was the space that blew out, taking everything with it in a great expansive flowering, a silent flash into being in a second or two of the entire outrushing universe of gas and matter and darkness-light, a cosmic floop of nothing into the volume and chronology of spacetime. Okay?
And universal history since has seen a kind of evolution of star matter, of elemental dust, nebulae, burning, glowing, pulsing, everything flying away from everything else for the last fifteen or so billion years.
But what does it mean that the original singularity, or the singular originality, which included in its submicroscopic being all space, all time, that was to voluminously suddenly and monumentally erupt into concepts that we can understand, or learn-what does it mean to say that ... the universe did not blast into being through space but that space, itself a property of the universe, is what blasted out along with everything in it?
What does it mean to say that space is what expanded, stretched, flowered? Into what? The universe expanding even now its galaxies of burning suns, dying stars, metallic monuments of stone, clouds of cosmic dust, must be filling ... something. If it is expanding it has perimeters, at present far beyond any ability of ours to measure. What do things look like just at the instant's action at the edge of the universe? What is just beyond that rushing, overwhelming parametric edge before it is overwhelmed? What is being overcome, filled, enlivened, lit?
Or is there no edge, no border, but an infinite series of universes expanding into one another, all at the same time? So that the expanding expands futilely into itself, an infinitely convoluting dark matter of ghastly insensate endlessness, with no properties, no volume, no transformative elemental energies of light or force or pulsing quanta, all these being inventions of our own consciousness, and our consciousness, lacking volume and physical quality in itself, a project as finally mindless, cold, and inhuman as the universe of our illusion.
I would like to find an astronomer to talk to. I think how people numbed themselves to survive the camps. So do astronomers deaden themselves to the starry universe? I mean, seeing the universe as a job? (Not to exonerate the rest of us, who are given these painful intimations of the universal vastness and then go about our lives as if it is no more than an exhibit at the Museum of Natural History.)
Does the average astronomer doing his daily work understand that beyond the celestial phenomena given to his study, the calculations of his radiometry, to say nothing of the obligated awe of his professional life, lies a truth so monumentally horrifying-this ultimate context of our striving, this conclusion of our historical intellects so hideous to contemplate-that even one's turn to God cannot alleviate the misery of such profound, disastrous, hopeless infinitude? That's my question.
In fact if God is involved in this matter, these elemental facts, these apparent concepts, He is so fearsome as to be beyond any human entreaty for our solace, or comfort, or the redemption that would come of our being brought into His secret.
These are the first words in E.L. Doctorow's City of God. I found them on a humble, just flipping through fiction at bookstore. I've been thinking a lot about aggression and violence lately. My favorite writers are all aggressive, they snatch you up and propel you on the strength of their confidence, on the strength of their evangelical belief that this world they are conjuring is all real talk. These writers are not waiting on you, playing with you, or apologizing to you. They don't even really need you. They are writing, and you can either come along on you can do what we all know you want to know, and go back you life of various Real Housewives in various fake locales.
What I am saying here, in somewhat overly dramatic terms, is my favorites writers are always daring me, always threatening me. I picked up a few other books before I got to this one, and all the writing was some wimpy, limp, half-ass, and apologetic. If the writer doesn't believe in the world they are creating, why should I?
It isn't just in fiction. Half the opinionating I read begins with apology or bravado. I'd rather be punched in the face. I remember the first time I heard "Rebel Without A Pause." I hated it. But Public Enemy just compelled me.
When President Obama left, I stayed on at the National Security Council in order to serve my country. I lasted eight days.
In 2011, I was hired, straight out of college, to work at the White House and eventually the National Security Council. My job there was to promote and protect the best of what my country stands for. I am a hijab-wearing Muslim woman––I was the only hijabi in the West Wing––and the Obama administration always made me feel welcome and included.
Like most of my fellow American Muslims, I spent much of 2016 watching with consternation as Donald Trump vilified our community. Despite this––or because of it––I thought I should try to stay on the NSC staff during the Trump Administration, in order to give the new president and his aides a more nuanced view of Islam, and of America's Muslim citizens.
Long after research contradicts common medical practices, patients continue to demand them and physicians continue to deliver. The result is an epidemic of unnecessary and unhelpful treatments.
First, listen to the story with the happy ending: At 61, the executive was in excellent health. His blood pressure was a bit high, but everything else looked good, and he exercised regularly. Then he had a scare. He went for a brisk post-lunch walk on a cool winter day, and his chest began to hurt. Back inside his office, he sat down, and the pain disappeared as quickly as it had come.
That night, he thought more about it: middle-aged man, high blood pressure, stressful job, chest discomfort. The next day, he went to a local emergency department. Doctors determined that the man had not suffered a heart attack and that the electrical activity of his heart was completely normal. All signs suggested that the executive had stable angina—chest pain that occurs when the heart muscle is getting less blood-borne oxygen than it needs, often because an artery is partially blocked.
Tucker Carlson’s latest reinvention is guided by a simple principle—a staunch aversion to whatever his right-minded neighbors believe.
Tucker Carlson is selling me hard on the swamp. It is an unseasonably warm afternoon in late January, and we are seated at a corner table in Monocle, an upscale Capitol Hill restaurant frequented by the Fox News star. (Carlson, who typically skips breakfast and spends dinnertime on the air, is a fan of the long, luxurious, multi-course lunch, and when I requested an interview he proposed we do it here.) As we scan the menus, I mention that I’ll be moving soon to the Washington area, and he promptly launches into an enthusiastic recitation of the district’s many virtues and amenities.
“I’m so pathetically eager for people to love D.C.,” he admits. “It’s so sad. It’s like I work for the chamber of commerce or something.”
“No… it’s a magic potty,” my daughter used to lament, age 3 or so, before refusing to use a public restroom stall with an automatic-flush toilet. As a small person, she was accustomed to the infrared sensor detecting erratic motion at the top of her head and violently flushing beneath her. Better, in her mind, just to delay relief than to subject herself to the magic potty’s dark dealings.
It’s hardly just a problem for small people. What adult hasn’t suffered the pneumatic public toilet’s whirlwind underneath them? Or again when attempting to exit the stall? So many ordinary objects and experiences have become technologized—made dependent on computers, sensors, and other apparatuses meant to improve them—that they have also ceased to work in their usual manner. It’s common to think of such defects as matters of bad design. That’s true, in part. But technology is also more precarious than it once was. Unstable, and unpredictable. At least from the perspective of human users. From the vantage point of technology, if it can be said to have a vantage point, it's evolving separately from human use.
The preconditions are present in the U.S. today. Here’s the playbook Donald Trump could use to set the country down a path toward illiberalism.
It’s 2021, and President Donald Trump will shortly be sworn in for his second term. The 45th president has visibly aged over the past four years. He rests heavily on his daughter Ivanka’s arm during his infrequent public appearances.
Fortunately for him, he did not need to campaign hard for reelection. His has been a popular presidency: Big tax cuts, big spending, and big deficits have worked their familiar expansive magic. Wages have grown strongly in the Trump years, especially for men without a college degree, even if rising inflation is beginning to bite into the gains. The president’s supporters credit his restrictive immigration policies and his TrumpWorks infrastructure program.
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A new report explores why those who benefitted from Obamacare’s Medicaid expansion supported the man who promised to reverse it.
Here’s a question that’s baffled health reporters in the months since the election: Why would people who benefit from Obamacare in general—and its Medicaid expansion specifically—vote for a man who vowed to destroy it?
Some anecdotal reports have suggested that people simply didn’t understand that the benefits they received were a result of the Affordable Care Act. That was the case for one Indiana family The New York Times described in December:
Medicaid has paid for virtually all of his cancer care, including a one-week hospitalization after the diagnosis, months of chemotherapy, and frequent scans and blood tests.
But Mr. Kloski and his mother, Renee Epperson, are still not fans of the health law over all. They believed that it required that Mr. Kloski be dropped, when he turned 26, from the health plan his mother has through her job at Target — not understanding that it was the law that kept him on the plan until he was 26.
The polymath computer scientist David Gelernter’s wide-ranging ideas about American life.
Last month, David Gelernter, the pioneering Yale University computer scientist, met with Donald Trump to discuss the possibility of joining the White House staff. An article about the meeting in TheWashington Post was headlined, “David Gelernter, fiercely anti-intellectual computer scientist, is being eyed for Trump’s science adviser.”
It is hard to imagine a more misleading treatment.
By one common definition, anti-intellectualism is “hostility towards and mistrust of intellect, intellectuals, and intellectual pursuits, usually expressed as the derision of education, philosophy, literature, art, and science, as impractical and contemptible.”
Here is the exchange that I had with Gelernter when I reached out to ask if he would be interested in discussing the substance of his views on science, politics and culture.
Neil Gaiman’s remarkable new book has triggered a debate about who, exactly, owns pagan tales.
Myths are funny. Unlike histories, they are symbolic narratives; they deal with spiritual rather than fact-based truths. They serve as foundations for beliefs, illustrating how things came to be and who was involved, but they’re often sketchy about when or why. There’s a brief scene from Neil Gaiman’s new book Norse Mythology that does a remarkable job of capturing just this: the wonderfully nebulous sense of being in illo tempore—the hazy “at that time” of the mythic past. It begins, as many creation myths do, with “an empty place waiting to be filled with life,” but in this instance some life already exists. There’s Ymir, whose enormous body produces all giants and, eventually, the earth, skies, and seas. There’s Audhumla, the celestial cow, who licks the first gods out of blocks of ice. And there are three brothers—the gods Ve, Vili, and Odin—who must devise a way out of this timeless nowhere:
Rescuing the world’s most precious antiquities from destruction is a painstaking project—and a Benedictine monk may seem like an unlikely person to lead the charge. But Father Columba Stewart is determined. Soft-spoken, dressed in flowing black robes, this 59-year-old American has spent the past 13 years roaming from the Balkans to the Middle East in an effort to save Christian and Islamic manuscripts threatened by wars, theft, weather—and, lately, the Islamic State.
“Given what’s happened in the last years since the rise of ISIS, it’s very clear that things are really endangered,” Stewart said. “It’s imperative to make sure that these manuscripts are safe, because we don’t know what will happen to them.”
All in all, the United States has already set more than 2,800 new record high temperatures this month. It has only set 27 record lows.
Most people handle this weather as the gift it is: an opportunity to get outside, run or bike or play catch, and get an early jump on the spring. But for the two-thirds of Americans who are at least fairly worried about global warming, the weather can also prompt anxiety and unease. As one woman told the Chicago Tribune: “It’s scary, that’s my first thing. Because in all my life I’ve never seen a February this warm.” Or as one viral tweet put it: