I've now been studying French for a little over a year now. (J"ai etudier le Francaise pour quasiment un an, mantenent." or some such.) You can see the beginnings of the journey here. As you can tell from that translation above, I am far from fluent. When I read an article in Le Monde, as I try to daily, I can get a general gist of the thing, but the words appear to me something like this:
He..goes...often...family. Important...but he was liked by everyone...town...carry...large...about the same time...who..child...hospital...shooting...According to his sister...
When listening to RFI, it's considerably worse. I can speak the language about as well as I recall my son being able to speak English at about two and a half years old--though he understood English at that age, a lot better than I understand French.
A large amount of time has been spent figuring how I learn best, and then crafting systems that take advantage of that particular bent. For instance, memorizing the 1000 most popular words in French was a big break-through. I'm still getting them down, but learning vocabulary by frequency--as opposed to subject--has helped me interact with the language a lot quicker.
But to get that done, I've had to craft flashcards with imagry that corresponds to my own native data-set. So it's not enough, for instance, to put the French word "besion" on one card and the English "need" on the other. No, I have to have a picture from the video for "Kids," in which the hook is "Control yourself, take only what you need from it..." I, more or less, had to do this about 900 times.
Memorizing various verb forms has required simply writing them over and over again. I think in the past I've given the impression that rote repetition is somehow unconnected to "real" learning. But I don't really know how else you get good at something without practicing. I was once told that if you want to develop a jump-shot, you need to learn form, and basically shoot a thousand jump-shots a day until the form becomes you. I've found that in French, I'm trying to recreate a similar trick--turning a overtly conscious act into muscle memory.
I've come to love the repetition, the constant rhythm of the jump-shot. I like the slow progress. It's a kind of revelation. I find myself taken by fantasy. I imagine that I am breaking some ancient code. I imagine I am learning the rudiments of plane-walking. I imagine SETI in reverse--like all the teeming life of the Francoverse broadcasts itself to me, and someday I shall hear it all.
As always, I wonder how/if I could have felt this way earlier. If I could change anything about my schooling I would have made the connections between abstract method and substance more real. I would have closed the distance between conjugating "Apprendre" and sitting outside in some lovely Paris cafe, fully comprehending all around me. Perhaps that would have failed too. But I really did want to get out of West Baltimore, and somehow it never dawned on me that French was a great way. They also started us too late. In my school French was seen as a subject, but I wish it had been seen as a medium, as tool for understanding other things, and simply as another abstract formula that might keep you out of jail.
C'est tout mes amis.
Just a few thoughts as I go into the second year of this. I think it's key that I am actually enjoying the learning, as opposed to just slogging my way through.
Plagues, revolutions, massive wars, collapsed states—these are what reliably reduce economic disparities.
Calls to make America great again hark back to a time when income inequality receded even as the economy boomed and the middle class expanded. Yet it is all too easy to forget just how deeply this newfound equality was rooted in the cataclysm of the world wars.
The pressures of total war became a uniquely powerful catalyst of equalizing reform, spurring unionization, extensions of voting rights, and the creation of the welfare state. During and after wartime, aggressive government intervention in the private sector and disruptions to capital holdings wiped out upper-class wealth and funneled resources to workers; even in countries that escaped physical devastation and crippling inflation, marginal tax rates surged upward. Concentrated for the most part between 1914 and 1945, this “Great Compression” (as economists call it) of inequality took several more decades to fully run its course across the developed world until the 1970s and 1980s, when it stalled and began to go into reverse.
It’s a great physics thought experiment—and an awful accident in 1978.
What would happen if you stuck your body inside a particle accelerator? The scenario seems like the start of a bad Marvel comic, but it happens to shed light on our intuitions about radiation, the vulnerability of the human body, and the very nature of matter. Particle accelerators allow physicists to study subatomic particles by speeding them up in powerful magnetic fields and then tracing the interactions that result from collisions. By delving into the mysteries of the universe, colliders have entered the zeitgeist and tapped the wonders and fears of our age.
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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Neither truck drivers nor bankers would put up with a system like the one that influences medical residents’ schedules.
The path to becoming a doctor is notoriously difficult. Following pre-med studies and four years of medical school, freshly minted M.D.s must spend anywhere from three to seven years (depending on their chosen specialty) training as “residents” at an established teaching hospital. Medical residencies are institutional apprenticeships—and are therefore structured to serve the dual, often dueling, aims of training the profession’s next generation and minding the hospital’s labor needs.
How to manage this tension between “education and service” is a perennial question of residency training, according to Janis Orlowski, the chief health-care officer of the Association of American Medical Colleges (AAMC). Orlowski says that the amount of menial labor residents are required to perform, known in the profession as “scut work,” has decreased "tremendously" since she was a resident in the 1980s. But she acknowledges that even "institutions that are committed to education … constantly struggle with this,” trying to stay on the right side of the boundary between training and taking advantage of residents.
By excusing Donald Trump’s behavior, some evangelical leaders enabled the internet provocateur’s ascent.
The Conservative Political Action Conference (CPAC) takes place this week near Washington, D.C., the first such gathering since Donald Trump took office. The conference purports to be a gathering for like-minded folks who believe, generally, in the well-established principles of the conservative movement, as enunciated by the American Conservative Union.
This year, aside from President Trump himself, activist Milo Yiannopoulos was briefly granted a featured speaking slot, and it caused a lot of disruption, garment-rending, gnashing of teeth, and in-fighting on the right.
Yiannopoulos, who prefers to go by MILO (yes, capitalized), is a controversial figure with dubious conservative credentials, most famous for being outrageous during speeches on his college campus tour, soberly called the “Dangerous Faggot” tour. Throughout the 2016 election, Yiannopoulos seemed to enjoy nothing quite so much as the crass, antagonistic side of candidate Trump. He didn’t just celebrate it; he rode it like a wave to greater stardom.
The provocateur at the center of the controversy that engulfed the right this weekend offers a qualified mea culpa.
NEW YORK — Milo Yiannopoulos has a new mode, and it’s contrition.
Yiannopoulos appeared before reporters on Tuesday in a rented Soho loft to announce his resignation from Breitbart News and apologize to abuse victims for over-a-year-old remarks on pedophilia that incited a political firestorm over the weekend. Wearing a conservative navy blue suit and sunglasses, which he switched to regular glasses shortly into the conference, Yiannopoulous read a prepared statement in which he said he had been the victim of sexual abuse between the ages of 13 and 16. Yiannopoulos said he was “partly to blame” for the remarks on the tape and that he was “certainly guilty of imprecise language.”
“I haven’t ever apologized before,” Yiannopoulos said. “I don’t anticipate ever doing it again. Name-calling doesn’t bother me, misreporting doesn’t bother me. But to be a victim of child abuse and for the media to call me an apologist for child abuse is absurd. I regret the things I said. I don't think I've been as sorry about anything in my whole life.”
Trump’s attacks on the free press don’t just threaten the media—they undermine the public’s capacity to think, act, and defend democracy.
Are Donald Trump’s latest attacks on the press really that bad? Are they that out-of-the-ordinary, given the famous record of complaints nearly all his predecessors have lodged? (Even George Washington had a hostile-press problem.)
Are the bellows of protest from reporters, editors, and others of my press colleagues justified? Or just another sign that the press is nearly as thin-skinned as Trump himself, along with being even less popular?
I could prolong the buildup, but here is the case I’m going to make: Yes, they’re that bad, and worse.
I think Trump’s first month in office, capped by his “enemy of the people” announcement about the press, has been even more ominous and destructive than the Trump of the campaign trail would have prepared us for, which is of course saying something. And his “lying media” campaign matters not only in itself, which it does, but also because it is part of what is effectively an assault by Trump on the fundamentals of democratic governance.
The best planet in our solar system is not, as Adrienne LaFrance claimed several months ago, Jupiter. Nor is it Saturn, as Ross Andersen argued in a rebuttal last month. I teach science for a living, which means I have a hard time allowing misinformation to pass by uncorrected—and after reading those articles, I knew I had to step in before any more intellectual damage was done.
The best planet is Uranus—Uranus the bizarre. Uranus the unique. Saturn may be flashy and pretty, and Jupiter may be huge and dramatic, but they can’t hold a candle to Uranus’s intrigue. While all the other planets spin like tops around the sun, Uranus lies on its side. It isn’t the farthest planet from the sun, yet it manages to be the coldest. Its magnetic field is nowhere near where it’s supposed to be, and its ghoulish blue-green atmosphere seems to alternate between dull stagnation and fits of activity.
The Italian philosopher Julius Evola is an unlikely hero for defenders of the “Judeo-Christian West.”
In the summer of 2014, years before he became the White House chief strategist, Steve Bannon gave a lecture via Skype at a conference held inside the Vatican. He spoke about the need to defend the values of the “Judeo-Christian West”—a term he used 11 times—against crony capitalism and libertarian capitalism, secularization, and Islam. He also mentioned the late Julius Evola, a far-right Italian philosopher popular with the American alt-right movement. What he did not mention is that Evola hated not only Jews, but Christianity, too.
References to Evola abounded on websites such as Breitbart News, The Daily Stormer, and AltRight.com well before The New York Timesnoted the Bannon-Evola connection earlier this month. But few have discussed the fundamental oddity of Evola serving as an intellectual inspiration for the alt-right. Yes, the thinker was a virulent anti-Semite and Nazi sympathizer who influenced far-right movements in Italy from the 1950s until his death in 1974, but shouldn’t his contempt for Christianity make him an unlikely hero for those purporting to defend “Judeo-Christian” values?