november 2012

The Trump administration is scrambling to defend the president’s characterization of his communications with grieving military families, including rush-delivering letters from the president to the families of servicemembers killed months ago. Donald Trump falsely claimed this week that he had called “virtually” all fallen servicemembers’ families since his time in office.

Timothy Eckels Sr. hadn’t heard anything from President Trump since his son Timothy Eckels Jr. was killed after a collision involving the USS John S. McCain on August 21. But then, on October 20, two days into the controversy over the president’s handling of a condolence call with an American soldier’s widow, Eckels Sr. received a United Parcel Service package dated October 18 with a letter from the White House.

Emma Perrier spent the summer of 2015 mending a broken heart, after a recent breakup. By September, the restaurant manager had grown tired of watching The Notebook alone in her apartment in Twickenham, a leafy suburb southwest of London, and decided it was time to get back out there. Despite the horror stories she’d heard about online dating, Emma, 33, downloaded a matchmaking app called Zoosk. The second “o” in the Zoosk logo looks like a diamond engagement ring, which suggested that its 38 million members were seeking more than the one-night stands offered by apps like Tinder.

She snapped the three selfies the app required to “verify her identity.” Emma, who is from a volcanic city near the French Alps, not far from the source of Perrier mineral water, is petite, and brunette. She found it difficult to meet men, especially as she avoided pubs and nightclubs, and worked such long hours at a coffee shop in the city’s financial district that she met only stockbrokers, who were mostly looking for cappuccinos, not love.

There are no normal weeks in the Donald Trump era, just weird weeks and even weirder weeks. Last week was one of the latter. The week before it one of Trump’s most politically effective so far, bringing him closer to completing several key promises and stalling out a Democratic winning streak. So naturally, last week almost immediately went off the rails.

Monday afternoon, President Trump delivered a press conference from an alternative reality, or perhaps a slightly-less-dark timeline. His relationship with Mitch McConnell is great! They have the votes for Obamacare repeal! The hurricane relief effort in Puerto Rico is a smashing success! Democrats are to blame for GOP divisions on Capitol Hill! These claims range from the highly dubious to the patently false.

One of the most succinct definitions of sexual harassment I’ve read over the past few weeks goes like this: For men, it’s anything they might say to a woman that would make them uncomfortable if it were said to them, but in prison. It’s glib, sure. But it gets at the fundamental imbalance of power that characterizes relationships between men and women. To understand what it’s like for a woman to be catcalled, or harassed, or propositioned, it isn’t enough for men to simply put themselves in that woman’s place. They also have to imagine what it’s like to sense the imminent danger in those interactions—to be weaker than their aggressor in every way, and to have that weakness woven into the fabric of society itself. As the adage often attributed to Margaret Atwood goes, “Men are afraid that women will laugh at them. Women are afraid that men will kill them.”

Ever since Charles Darwin published On the Origin of Species in 1859, evolution has been the grand unifying theory of biology. Yet one of our most important biological traits, consciousness, is rarely studied in the context of evolution. Theories of consciousness come from religion, from philosophy, from cognitive science, but not so much from evolutionary biology. Maybe that’s why so few theories have been able to tackle basic questions such as: What is the adaptive value of consciousness? When did it evolve and what animals have it?

The Attention Schema Theory (AST), developed over the past five years, may be able to answer those questions. The theory suggests that consciousness arises as a solution to one of the most fundamental problems facing any nervous system: Too much information constantly flows in to be fully processed. The brain evolved increasingly sophisticated mechanisms for deeply processing a few select signals at the expense of others, and in the AST, consciousness is the ultimate result of that evolutionary sequence. If the theory is right—and that has yet to be determined—then consciousness evolved gradually over the past half billion years and is present in a range of vertebrate species.

One day last summer, around noon, I called Athena, a 13-year-old who lives in Houston, Texas. She answered her phone—she’s had an iPhone since she was 11—sounding as if she’d just woken up. We chatted about her favorite songs and TV shows, and I asked her what she likes to do with her friends. “We go to the mall,” she said. “Do your parents drop you off?,” I asked, recalling my own middle-school days, in the 1980s, when I’d enjoy a few parent-free hours shopping with my friends. “No—I go with my family,” she replied. “We’ll go with my mom and brothers and walk a little behind them. I just have to tell my mom where we’re going. I have to check in every hour or every 30 minutes.”

Those mall trips are infrequent—about once a month. More often, Athena and her friends spend time together on their phones, unchaperoned. Unlike the teens of my generation, who might have spent an evening tying up the family landline with gossip, they talk on Snapchat, the smartphone app that allows users to send pictures and videos that quickly disappear. They make sure to keep up their Snapstreaks, which show how many days in a row they have Snapchatted with each other. Sometimes they save screenshots of particularly ridiculous pictures of friends. “It’s good blackmail,” Athena said. (Because she’s a minor, I’m not using her real name.) She told me she’d spent most of the summer hanging out alone in her room with her phone. That’s just the way her generation is, she said. “We didn’t have a choice to know any life without iPads or iPhones. I think we like our phones more than we like actual people.”

It was a tense summer day in 1835 Japan. The country’s reigning Go player, Honinbo Jowa, took his seat across a board from a 25-year-old prodigy by the name of Akaboshi Intetsu. Both men had spent their lives mastering the two-player strategy game that’s long been popular in East Asia. Their face-off, that day, was high-stakes: Honinbo and Akaboshi represented two Go houses fighting for power, and the rivalry between the two camps had lately exploded into accusations of foul play.

Little did they know that the match—now remembered by Go historians as the “blood-vomiting game”—would last for several grueling days. Or that it would lead to a grisly end.

Early on, the young Akaboshi took a lead. But then, according to lore, “ghosts” appeared and showed Honinbo three crucial moves. His comeback was so overwhelming that, as the story goes, his junior opponent keeled over and began coughing up blood. Weeks later, Akaboshi was found dead. Historians have speculated that he might have had an undiagnosed respiratory disease.

On Thursday morning, I planned to write a pointed screed decrying President Trump’s propensity to view the military community as a problem he can buy off with a check. Then, on Thursday afternoon, White House Chief of Staff John Kelly, himself a Gold Star father, decried the noxious politicization of the deaths of servicemembers and how we treat their families in the aftermath. His remarks gave me pause, as they were meant to.

“Let’s not let this maybe last thing that’s held sacred in our society, a young man, young woman, going out and giving his or her life for our country, let’s … keep that sacred” he implored, lamenting the ugly and voyeuristic events of the past week.

Who better to set the protocol and define the limits of this sacred space than a father who lost his son in Afghanistan? Unless you’ve walked in his shoes, don’t ask questions.

Joseph Lister came of age as surgery was being transformed. With the invention of anesthesia, operations could move beyond two-minute leg amputations that occasionally lopped off a testicle in haste. (True story.) But as surgeons poked and prodded deeper into the body, surgery only became more deadly.

It was the infections that killed people.

And it was Lister who first realized that germ theory has profound implications for medicine. In a new biography of Lister, Lindsey Fitzharris argues that the invention of antisepsis marks the true beginning of modern surgery. The Butchering Art: Joseph Lister’s Quest to Transform the Grisly World of Victorian Medicine takes its title from Lister’s own notes, where he writes of his love for “this bloody and butcherly department of the healing art.”

Last month, the NBC sitcom The Good Place returned for its second year after a first season that was widely praised as “surreal and high-concept” and “ambitious and uniquely satisfying.” In the two-part pilot, the show introduced a woman named Eleanor (Kristen Bell) who dies and finds herself in a non-denominational heaven by mistake—and who decides to learn how to become a better person in order to earn her spot in the afterlife. With that premise, The Good Place revealed what would eventually become the show’s most important theme: ethics. To avoid being sent to The Bad Place, Eleanor enlists her assigned “soul mate,” a former professor of moral philosophy named Chidi (William Jackson Harper), to teach her how to change her selfish ways.