The killing of Qassim Suleimani
Here’s this week’s news quiz:
Qassim Suleimani, the Iranian military leader who was assassinated by the US,
(a) has blood on his hands.
(b) doesn’t have blood on his hands.
If you chose “b” you really should spend more time online. Just look at these Google search numbers:
Or, instead of going online, you could watch cable news. Anderson Cooper’s Thursday night show on CNN featured, if I recall correctly, at least three references to the blood on Suleimani’s hands, including two references to the specifically American blood on his hands.
What’s interesting is how often these references are followed by a “but”—how often people who note the blood on Suleimani’s hands go on to raise doubts about the wisdom of assassinating him. Condemning Suleimani seems to be a ritual that commentators and politicians must perform before condemning, or even questioning, the killing of Suleimani.
Below is an excerpt from a video dialogue between Robert Wright, author of Why Buddhism Is True, and Joseph Goldstein, author of The Experience of Insight, One Dharma, and Mindfulness: A Practical Guide to Awakening.
What is mindfulness?
Robert Wright: You're … a very well known teacher, thinker and writer about Buddhism and, I would say, a significant figure in the history of American Buddhism. When you founded the Insight Meditation Society in the early '70s along with Sharon Salzberg and Jack Kornfield, you played an important role in bringing a particular kind of Buddhist meditative practice into America, what's called Vipassana, and we'll get into that. [Your most recent book] is called Mindfulness: A Practical Guide to Awakening. Now, “mindfulness” and “awakening” are both very important words in Buddhism, of course, and I want to talk about both of them.
Mindfulness has recently infiltrated non-Buddhist circles. You hear it in a lot of places, I've heard Evangelical pastors talk about mindfulness, and there's a lot of purely what you might call secular discussion of it. For starters, is it easy to tell us what the word means?
Joseph Goldstein: Well, it has a nuanced meaning. It's a bit like asking “What is art?” or “What is love?”
I'm hoping you'll cover those as well before we get through, but let's start with mindfulness.
In 2013, in the New Yorker, Dexter Filkins profiled the then-obscure Iranian military commander Qassim Suleimani, who was killed this week by American drone strikes.
In Foreign Affairs, Steven Simon and Daniel Benjamin assess America’s “40-year obsession with Iran”—and the misconceptions about Iran that sustain it. (There’s a paywall, but you can circumvent it via free registration.)
Apparently distraction was a problem for people even before there were entire Silicon Valley companies devoted to fostering it. Medieval monks complained about distraction (and information overload), according to historian Jamie Kreiner. In Aeon she shares some of their strategies for combatting it. (Warning: One of them is renunciation.)
In a Buzzfeed piece called “Twitter and Facebook’s Race To The Bottom,” Alex Kantrowitz recounts the past decade’s evolution of the two social media platforms—an evolution that, as you may have surmised, he doesn’t wholly approve of. He focuses on how the addition of new features made the two platforms more toxic. I wouldn’t call this a balanced assessment (surely Twitter’s addition of the quote-tweet wasn’t all bad!), but it nicely underscores the recurring problem of innovation’s unanticipated downsides. Meanwhile, in the New York Times, Sarah J. Jackson has a few kind words about Twitter, which she says has brought previously unheard voices into influential conversations.
In Vox, Dylan Matthews lists his 12 favorite academic studies of the past decade. Some are encouraging (one finds that increased spending on public schools actually helps), but not all.
In the New York Times, columnist Nicholas Kristof closed out last year by making the case that, “in the long arc of human history, 2019 was the best year ever.” Um, OK.
Reporting from Tokyo, Rosalind Adams of Buzzfeed assesses Aibo, a line of robotic dogs that use facial recognition and AI to “shift their personality over time based on their interactions with people they spend time with. Soon, they become much more than a store-bought toy.”