Readings: Issue #15
In Quanta, Jordana Cepelewicz explores the ethical issues raised by “cerebral organoids”—brainlike structures, complete with active neurons, that are grown from human stem cells and used in research. The consensus within the field is that these blobs aren’t conscious, though I don’t understand how you can rule out some degree of sentience. In any event, their “developmental age” is likened to that of a second-trimester fetus, and as researchers build more and more complex versions of them, that age will rise.
In a New York Times excerpt from Ezra Klein’s new book Why We’re Polarized, Klein looks at the asymmetrical nature of America’s political polarization, exploring the implications of the fact that over the past 50 years the Democratic Party has gotten more diverse while the Republican Party has gotten more homogeneous.
The latest issue of California Sunday magazine devotes multiple articles to facial recognition technology: how it works, how it’s been used in the past, how police are using it now, how Hong Kong protestors circumvent it, and more...
In Lion’s Roar, Mirabai Bush recalls visits with her friend Ram Dass, the spiritual teacher and author of the classic Be Here Now, who died in December. This excerpt from her 2018 book Walking Each Other Home focuses on their discussions about how to handle fear, including fear of death.
In The New Republic, Jacob Heilbrunn explains how neoconservatives, discredited after the disastrous Iraq War, have regained influence in Washington notwithstanding President Trump’s professed aversion to military intervention. The recent assassination of Iranian General Qassim Suleimani “revealed that the neocon military-intellectual complex is very much still intact, with the ability to spring back to life from a state of suspended animation in an instant.”
In the Buddhist magazine Tricycle, Taylor Plimpton notes the vibrance of political activism about immigration, gun control, and climate change and asks, “Why, when it comes to war, are we so strangely silent?” The answers he comes up with make sense, but I’d add another one: There’s a failure to fully appreciate how much our current state of endless war impedes solutions to other problems we care about, especially global problems such as climate change.
In the Baffler, George Scialabba writes about Wendell Berry, the ecologically minded writer and, in some sense, spiritual leader. Scialabba compares Berry to other “anti-modernists” and winds up appreciative of Berry’s work but in some ways skeptical. Berry is a Christian, whereas Scialabba believes that “our culture’s great need today is for a pious paganism, a virtuous rationalism, skeptical and science-loving but skeptical even of science when necessary, aware that barbarism is as likely as progress and may even arrive advertised as progress, steadily angry at the money-changers and mindful of the least of our brethren.” Scialabba grants that anyone who “shares Berry’s Christian beliefs” should naturally “adopt his ideal of stewardship. But if those religious beliefs are necessary as well as sufficient—if there is no other path to that ideal, as he sometimes seems to imply—then we may be lost. One cannot believe at will.”
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