The rhetoric of hate and divisiveness lead to hate and divisiveness. Trump is nothing less than the dismantling of American sanity.
Over the summer, some 3,000 therapists signed a self-described manifesto declaring Trump’s proclivity for scapegoating, intolerance and blatant sexism a “threat to the well-being of the people we care for” and urging others in the profession to speak out against him. Written and circulated online by University of Minnesota psychologist William J. Doherty, the manifesto enumerated a variety of effects therapists report seeing in their patients: that Trump’s combative and chaotic campaign has stoked feelings of anxiety, fear, shame and helplessness, especially in women, gay people, minority groups and nonwhite immigrants, who feel not just alienated but personally targeted by the candidate’s message.
The manifesto also made a subtler point: that all the attention heaped on Trump is actually making it harder for therapists to do their jobs. Trump’s campaign is legitimizing, even celebrating, a set of personal behaviors that psychotherapists work to reverse every day in their offices: “The tendency to blame ‘others’ in our lives for our personal fears and insecurities, and then battle these ‘others,’ instead of taking the healthier, more difficult path, of self-awareness and self-responsibility,” as Doherty wrote. Trump also “normalizes a kind of hyper-masculinity that is antithetical to the healthy relationships that psychotherapy helps people achieve.” Not to mention that his comments in the 2005 tape, Doherty says, are consistent with the behavior of a “sexual predator.”
A fascinating bit of biology, and how the natural world works on building blocks that influence and spread like blue dye in an ocean of water.
If you pick a random species of insect and look inside its cells, there’s a 40 percent chance that you’ll find bacteria called Wolbachia. And if you look at Wolbachia carefully, you’ll almost certainly find a virus called WO, lying in wait within its DNA. And if you look at WO carefully, as Seth and Sarah Bordenstein, from Vanderbilt University, have done, you’ll find parts of genes that look like they come from animals—including a toxin gene that makes the bite of the black widow spider so deadly.
How on earth did this nested set-up evolve? How did a spider gene end up in a virus that lives inside bacteria that live inside the cells of insects?
Lots of discussion about this lately, from all sides — liberals complaining that the Silicon Valley billionaires are playing with the fabric of our reality. But, I see this more akin to a tradition of philosophical inquiry: let's look at what is possible, and this new theory holds their attention not because it's true, per se, but because it fits. We only know what we know until we don't know it. Observing the world, and our place in it, is part of the great human tradition.
When Elon Musk isn’t outlining plans to use his massive rocket to leave a decaying Planet Earth and colonize Mars, he sometimes talks about his belief that Earth isn’t even real and we probably live in a computer simulation.
“There’s a billion to one chance we’re living in base reality,” he said at a conference in June.
There is no world, as far as I'm concerned, in which all the love given to Ursula K Le Guin, as of late, is misplaced.
The history of America is one of conflicting fantasies: clashes over what stories are told and who gets to tell them. If the Bundy brothers were in love with one side of the American dream—stories of wars fought and won, land taken and tamed—Le Guin has spent a career exploring another, distinctly less triumphalist side. She sees herself as a Western writer, though her work has had a wide range of settings, from the Oregon coast to an anarchist utopia and a California that exists in the future but resembles the past. Keeping an ambivalent distance from the centers of literary power, she makes room in her work for other voices. She has always defended the fantastic, by which she means not formulaic fantasy or “McMagic” but the imagination as a subversive force. “Imagination, working at full strength, can shake us out of our fatal, adoring self-absorption,” she has written, “and make us look up and see—with terror or with relief—that the world does not in fact belong to us at all.”