Photo; Shandra Beri
What is it about SHOES?! They're like cute purses you can wear on your feet. Also, Pedro Garcia is mixing up my priorities by kind of 'butch-ing up' the peep-toe with a Velcro closure, organic texture, great (not too girly...) color palette and that off-road traction on the sole.
Tomorrow I swear I'm gonna save the world...
Friday, February 28, 2014
Some Much Needed Encouragement From Greenpa
Pushing On Icebergs
Some weeks ago No Impact Man had a post succinctly titled Why Bother?.He was looking for input and comment on the very basic question of whether all our little green activities actually make any difference. The responses got kinda rowdy, and some feelings were hurt before it settled down. Actually, I was glad to see the passion, though most of the hurt feelings were pretty unnecessary.
I commented, near the end, and this was part of my comment: "But yes, Greenpeople- we have an elephant in the room, and we DON'T like to think about it. What it boils down to is; what difference does it make if I sacrifice, and cut, and have one child- so that some jerk on the next block can continue to drive his SUV, using the gas I saved- and have 10 kids and 4 plasma televisions and a jetski?...Mostly what I can offer is- I've been doing it for 30 years- am still doing it- and the bottom line is; I'm an optimist. I think there are ways. But it takes what I call 'pushing on icebergs'."
I have come to understand why great teachers lean towards the extensive use of parables. Somehow, the human brain is just more receptive to a story with a good lesson to it than to plain logic. Stories, and metaphors, reach us better.
My metaphor here is that huge societal problems are very much like icebergs. They are huge; massive, with tremendous momentum and inertia. Walk up to an iceberg (standing on anything you can) and push on it, as hard as you can. You will not see ANY response from the iceberg; it's just too massive for you to affect, you and all your force are infinitesimally small in comparison to the berg.
Pretty discouraging.
And yet. Physics; good old physics, should bring you some realizations here- the outcome of which can be positive.
Icebergs - float. They are not attached to the land; and they DO move. Mostly, they move in response to other huge forces; winds and ocean currents. And they tend to go in what looks like random directions.
But like the rest of us, they ARE subject to the laws of physics; if you apply a force to the berg, it DOES have an effect. It has to.
So this big honking iceberg is edging towards you- and if it keeps going the way it is, it's going to crush your boat, which happens to have your family in it. Your boat is anchored fast; you can't just sail out of the way. Do you stand there and watch the berg come? Or do you push?
Granted, there are plenty of folks who would/will just stand there, and watch it come to squash them.
I can't. I'm gonna push on the damn berg for all I'm worth.
Obviously, one little shove IS useless. You have to buckle down; dig in with your feet, get used to the idea that you have to push, and push and push- and no, you won't see anything happening for a very long time. But- Physics is ON YOUR SIDE. If you keep applying force- the berg pretty much has to respond. At least a little.
Another thing that's on your side- humanity. If YOU are busting a gut, trying to turn this oncoming iceberg- SOME of the bystanders WILL join in. It's just human nature. Now- what are the chances you can deflect the berg- if there are 100 people pushing? Better. But most of them won't help- until they see someone already committed. Really committed- and not quitting. More human nature. And sure, there will always be the jackasses who stand by and jeer, and tell you you're crazy.
History- also - is on your side. Immense social icebergs HAVE been shifted out of their course, multiple times. The nicest example is Women's Suffrage. That iceberg had been floating in the male direction only, for THOUSANDS of years. Logic was not responsible for shifting it. It was the emotional commitment of many many people; over many many years. And it started with a few utterly committed women; who refused to quit.
Many of the other examples are not so nice. "Abolition" was bloody and horrific- and in case you haven't noticed, is not really over yet. "Temperance" was astonishing, and ultimately a proof that logic, in isolation from reality, is a disaster. The outcome was not just funny movies, and speakeasies; it was thriving gangsterism, supporting more bloodshed and misery. Gandhi's peaceful persistence also generated bloodshed in the end. Icebergs are dangerous- don't forget that.
I've actually DONE this. Pushing on icebergs. They do move. The main example I'll give you is widely familiar at the moment- good ol' Global Warming. I was a speaker at the 2nd North American Conference - in 1988. Essentially EVERY scary fact and possibility you've heard about recently - was discussed, in detail, at that meeting. Very few people listened to us, and the hot winds generated by the oil companies and capitalists continued to push the iceberg right down its disastrous path.
But; look where we are, after only 20 years of constant, steady pushing, by a very small community. All of a sudden, a whole bunch of folks - thousands of times more than the original pushers- are starting to push too. Frankly, I still haven't seen the berg move- but things are looking up, quite a bit. Boy, though, we wish folks had started to push sooner. Ah, well.
There will never be a sudden huge shift in the iceberg. It's not possible, and we shouldn't expect it. But the direction, and the trends, can be shifted.
Does your one compact fluorescent lightbulb make a difference? Physics says it does. Physics is a good ally.
So. Find a good place to set your feet. Dig in. And push. Don't quit. And don't waste your time yelling at the jackasses to come help- they won't, and the yelling just encourages them.
Just keep pushing. And watch and see- somebody from the crowd will come and start pushing too- right beside you.
I've seen it happen; and I'm still pushing.
(Thanks Greenpa!)
VIA; http://littlebloginthebigwoods.blogspot.com/2007/06/pushing-on-icebergs.html
Thursday, February 27, 2014
Fracking Waste is Being Dumped Into the Ocean Off California's Coast
by Chris Clarke
on February 26, 2014 2:08 PM
That's the process commonly known as fracking, short for hydraulic fracturing. The fluid pumped into the wells usually gets pumped back out again as wastewater. And if you suddenly have an uneasy feeling about where those offshore rigs dispose of that wastewater, you may well be correct. About half of the state's offshore rigs pump at least some of their wastewater right into the Santa Barbara Channel.
According to the Center for Biological Diversity, oil rig operators have federal permits to dump more than nine billion gallons of fracking wastewater into California's ocean waters each year. That's enough wastewater to fill more than 100 stadiums the size of the Rose Bowl brim-full of toxic waste. And CBD wants the Environmental Protection Agency to do something about it.
In a legal petition filed Wednesday, CBD is
urging the EPA to rewrite those federal wastewater dumping permits to
keep fracking waste out of the ocean, and to develop national guidelines
for offshore rig wastewater disposal that address the threat from
fracking chemicals.
"It's disgusting that oil companies dump wastewater into California's ocean," said Miyoko Sakashita, CBD oceans director, in a press release. "You can see the rigs from shore, but the contaminated waters are hidden from view. Our goal is to make sure toxic fracking chemicals don't poison wildlife or end up in the food chain."
Fracking wastewater contains more than just the chemicals used by oil and gas companies to break up the rocks, including toxic substances like methanol, benzene, naphthalene, and trimethylbenzene. It can also include nasties that it picks up from those deep rock formations, including lead and arsenic. And while safely disposing of such substances isn't easy in the best of situations, ocean disposal poses special risks for those who play in, live near, or eat fish from the sea.
Not to mention the risks to the California coast's beleaguered wildlife -- an issue that's prompted staff with the California Coastal Commission to urge an end to fracking wastewater dumping.
"It came as a complete surprise to learn that oil companies are fracking in waters off the coast where I let my kids swim and play," said Sakashita. "The toxic chemicals used for offshore fracking don't belong in the ocean, and the best way to protect our coast is to ban fracking altogether."
"It's disgusting that oil companies dump wastewater into California's ocean," said Miyoko Sakashita, CBD oceans director, in a press release. "You can see the rigs from shore, but the contaminated waters are hidden from view. Our goal is to make sure toxic fracking chemicals don't poison wildlife or end up in the food chain."
Fracking wastewater contains more than just the chemicals used by oil and gas companies to break up the rocks, including toxic substances like methanol, benzene, naphthalene, and trimethylbenzene. It can also include nasties that it picks up from those deep rock formations, including lead and arsenic. And while safely disposing of such substances isn't easy in the best of situations, ocean disposal poses special risks for those who play in, live near, or eat fish from the sea.
Not to mention the risks to the California coast's beleaguered wildlife -- an issue that's prompted staff with the California Coastal Commission to urge an end to fracking wastewater dumping.
"It came as a complete surprise to learn that oil companies are fracking in waters off the coast where I let my kids swim and play," said Sakashita. "The toxic chemicals used for offshore fracking don't belong in the ocean, and the best way to protect our coast is to ban fracking altogether."
About the Author
Chris Clarke is a natural history writer and environmental
journalist currently at work on a book about the Joshua tree. He lives
in Joshua Tree.
via/http://www.kcet.org
USDA Forces Whole Foods To Accept Monsanto
"The policy set for GE
alfalfa will most likely guide policies for other GE crops as well.
True coexistence is a must." - Whole Foods Market, Jan. 21, 2011
In the wake of a 12-year battle to keep Monsanto's Genetically Engineered (GE) crops from contaminating the nation's 25,000 organic farms and ranches, America's organic consumers and producers are facing betrayal.
A self-appointed cabal of the Organic Elite, spearheaded by Whole Foods Market, Organic Valley, and Stonyfield Farm, has decided it's time to surrender to Monsanto. Top executives from these companies have publicly admitted that they no longer oppose the mass commercialization of GE crops, such as Monsanto's controversial Roundup Ready alfalfa, and are prepared to sit down and cut a deal for "coexistence" with Monsanto and USDA biotech cheerleader Tom Vilsack.
In a cleverly worded, but profoundly misleading email sent to its customers last week, Whole Foods Market, while proclaiming their support for organics and "seed purity," gave the green light to USDA bureaucrats to approve the "conditional deregulation" of Monsanto's genetically engineered, herbicide-resistant alfalfa.
Beyond the regulatory euphemism of "conditional deregulation," this means that WFM and their colleagues are willing to go along with the massive planting of a chemical and energy-intensive GE perennial crop, alfalfa; guaranteed to spread its mutant genes and seeds across the nation; guaranteed to contaminate the alfalfa fed to organic animals; guaranteed to lead to massive poisoning of farm workers and destruction of the essential soil food web by the toxic herbicide, Roundup; and guaranteed to produce Roundup-resistant superweeds that will require even more deadly herbicides such as 2,4 D to be sprayed on millions of acres of alfalfa across the U.S.
In exchange for allowing Monsanto's premeditated pollution of the alfalfa gene pool, WFM wants "compensation." In exchange for a new assault on farmworkers and rural communities (a recent large-scale Swedish study found that spraying Roundup doubles farm workers' and rural residents' risk of getting cancer), WFM expects the pro-biotech USDA to begin to regulate rather than cheerlead for Monsanto. In payment for a new broad spectrum attack on the soil's crucial ability to provide nutrition for food crops and to sequester dangerous greenhouse gases (recent studies show that Roundup devastates essential soil microorganisms that provide plant nutrition and sequester climate-destabilizing greenhouse gases), WFM wants the Biotech Bully of St. Louis to agree to pay "compensation" (i.e. hush money) to farmers "for any losses related to the contamination of his crop."
In its email of Jan. 21, 2011 WFM calls for "public oversight by the USDA rather than reliance on the biotechnology industry," even though WFM knows full well that federal regulations on Genetically Modified Organisms (GMOs) do not require pre-market safety testing, nor labeling; and that even federal judges have repeatedly ruled that so-called government "oversight" of Frankencrops such as Monsanto's sugar beets and alfalfa is basically a farce. At the end of its email, WFM admits that its surrender to Monsanto is permanent: "The policy set for GE alfalfa will most likely guide policies for other GE crops as well True coexistence is a must."
Why Is Organic Inc. Surrendering?
According to informed sources, the CEOs of WFM and Stonyfield are personal friends of former Iowa governor, now USDA Secretary, Tom Vilsack, and in fact made financial contributions to Vilsack's previous electoral campaigns. Vilsack was hailed as "Governor of the Year" in 2001 by the Biotechnology Industry Organization, and traveled in a Monsanto corporate jet on the campaign trail. Perhaps even more fundamental to Organic Inc.'s abject surrender is the fact that the organic elite has become more and more isolated from the concerns and passions of organic consumers and locavores. The Organic Inc. CEOs are tired of activist pressure, boycotts, and petitions. Several of them have told me this to my face. They apparently believe that the battle against GMOs has been lost, and that it's time to reach for the consolation prize. The consolation prize they seek is a so-called "coexistence" between the biotech Behemoth and the organic community that will lull the public to sleep and greenwash the unpleasant fact that Monsanto's unlabeled and unregulated genetically engineered crops are now spreading their toxic genes on 1/3 of U.S. (and 1/10 of global) crop land.
WFM and most of the largest organic companies have deliberately separated themselves from anti-GMO efforts and cut off all funding to campaigns working to label or ban GMOs. The so-called Non-GMO Project, funded by Whole Foods and giant wholesaler United Natural Foods (UNFI) is basically a greenwashing effort (although the 100% organic companies involved in this project seem to be operating in good faith) to show that certified organic foods are basically free from GMOs (we already know this since GMOs are banned in organic production), while failing to focus on so-called "natural" foods, which constitute most of WFM and UNFI's sales and are routinely contaminated with GMOs.
From theip "business as usual" perspective, successful lawsuits against GMOs filed by public interest groups such as the Center for Food Safety; or noisy attacks on Monsanto by groups like the Organic Consumers Association, create bad publicity, rattle their big customers such as Wal-Mart, Target, Kroger, Costco, Supervalu, Publix and Safeway; and remind consumers that organic crops and foods such as corn, soybeans, and canola are slowly but surely becoming contaminated by Monsanto's GMOs.
Whole Food's Dirty Little Secret: Most of the So-Called "Natural" Processed Foods and Animal Products They Sell Are Contaminated with GMOs
The main reason, however, why Whole Foods is pleading for coexistence with Monsanto, Dow, Bayer, Syngenta, BASF and the rest of the biotech bullies, is that they desperately want the controversy surrounding genetically engineered foods and crops to go away. Why? Because they know, just as we do, that 2/3 of WFM's $9 billion annual sales is derived from so-called "natural" processed foods and animal products that are contaminated with GMOs. We and our allies have tested their so-called "natural" products (no doubt WFM's lab has too) containing non-organic corn and soy, and guess what: they're all contaminated with GMOs, in contrast to their certified organic products, which are basically free of GMOs, or else contain barely detectable trace amounts.
Approximately 2/3 of the products sold by Whole Foods Market and their main distributor, United Natural Foods (UNFI) are not certified organic, but rather are conventional (chemical-intensive and GMO-tainted) foods and products disguised as "natural."
Unprecedented wholesale and retail control of the organic marketplace by UNFI and Whole Foods, employing a business model of selling twice as much so-called "natural" food as certified organic food, coupled with the takeover of many organic companies by multinational food corporations such as Dean Foods, threatens the growth of the organic movement.
Covering Up GMO Contamination: Perpetrating "Natural" Fraud
Many well-meaning consumers are confused about the difference between conventional products marketed as "natural," and those nutritionally/environmentally superior and climate-friendly products that are "certified organic."
Retail stores like WFM and wholesale distributors like UNFI have failed to educate their customers about the qualitative difference between natural and certified organic, conveniently glossing over the fact that nearly all of the processed "natural" foods and products they sell contain GMOs, or else come from a "natural" supply chain where animals are force-fed GMO grains in factory farms or Confined Animal Feeding Operations (CAFOs).
A troubling trend in organics today is the calculated shift on the part of certain large formerly organic brands from certified organic ingredients and products to so-called "natural" ingredients. With the exception of the "grass-fed and grass-finished" meat sector, most "natural" meat, dairy, and eggs are coming from animals reared on GMO grains and drugs, and confined, entirely, or for a good portion of their lives, in CAFOs.
Whole Foods and UNFI are maximizing their profits by selling quasi-natural products at premium organic prices. Organic consumers are increasingly left without certified organic choices while genuine organic farmers and ranchers continue to lose market share to "natural" imposters. It's no wonder that less than 1% of American farmland is certified organic, while well-intentioned but misled consumers have boosted organic and "natural" purchases to $80 billion annually-approximately 12% of all grocery store sales.
The Solution: Truth-in-Labeling Will Enable Consumers to Drive So-Called "Natural" GMO and CAFO-Tainted Foods Off the Market
There can be no such thing as "coexistence" with a reckless industry that undermines public health, destroys biodiversity, damages the environment, tortures and poisons animals, destabilizes the climate, and economically devastates the world's 1.5 billion seed-saving small farmers. There is no such thing as coexistence between GMOs and organics in the European Union. Why? Because in the EU there are almost no GMO crops under cultivation, nor GM consumer food products on supermarket shelves. And why is this? Because under EU law, all foods containing GMOs or GMO ingredients must be labeled. Consumers have the freedom to choose or not to choose GMOs; while farmers, food processors, and retailers have (at least legally) the right to lace foods with GMOs, as long as they are safety-tested and labeled. Of course the EU food industry understands that consumers, for the most part, do not want to purchase or consume GE foods. European farmers and food companies, even junk food purveyors like McDonald's and Wal-Mart, understand quite well the concept expressed by a Monsanto executive when GMOs first came on the market: "If you put a label on genetically engineered food you might as well put a skull and crossbones on it."
The biotech industry and Organic Inc. are supremely conscious of the fact that North American consumers, like their European counterparts, are wary and suspicious of GMO foods. Even without a PhD, consumers understand you don't want your food safety or environmental sustainability decisions to be made by out-of-control chemical companies like Monsanto, Dow, or Dupont - the same people who brought you toxic pesticides, Agent Orange, PCBs, and now global warming. Industry leaders are acutely aware of the fact that every single industry or government poll over the last 16 years has shown that 85-95% of American consumers want mandatory labels on GMO foods. Why? So that we can avoid buying them. GMO foods have absolutely no benefits for consumers or the environment, only hazards. This is why Monsanto and their friends in the Bush, Clinton, and Obama administrations have prevented consumer GMO truth-in-labeling laws from getting a public discussion in Congress.
Although Congressman Dennis Kucinich (Democrat, Ohio) recently introduced a bill in Congress calling for mandatory labeling and safety testing for GMOs, don't hold your breath for Congress to take a stand for truth-in-labeling and consumers' right to know what's in their food. Especially since the 2010 Supreme Court decision in the so-called "Citizens United" case gave big corporations and billionaires the right to spend unlimited amounts of money (and remain anonymous, as they do so) to buy media coverage and elections, our chances of passing federal GMO labeling laws against the wishes of Monsanto and Food Inc. are all but non-existent. Perfectly dramatizing the "Revolving Door" between Monsanto and the Federal Government, Supreme Court Justice Clarence Thomas, formerly chief counsel for Monsanto, delivered one of the decisive votes in the Citizens United case, in effect giving Monsanto and other biotech bullies the right to buy the votes it needs in the U.S. Congress.
With big money controlling Congress and the media, we have little choice but to shift our focus and go local. We've got to concentrate our forces where our leverage and power lie, in the marketplace, at the retail level; pressuring retail food stores to voluntarily label their products; while on the legislative front we must organize a broad coalition to pass mandatory GMO (and CAFO) labeling laws, at the city, county, and state levels.
The Organic Consumers Association, joined by our consumer, farmer, environmental, and labor allies, has just launched a nationwide Truth-in-Labeling campaign to stop Monsanto and the Biotech Bullies from force-feeding unlabeled GMOs to animals and humans.
Utilizing scientific data, legal precedent, and consumer power the OCA and our local coalitions will educate and mobilize at the grassroots level to pressure giant supermarket chains (Wal-Mart, Kroger, Costco, Safeway, Supervalu, and Publix) and natural food retailers such as Whole Foods and Trader Joe's to voluntarily implement "truth-in-labeling" practices for GMOs and CAFO products; while simultaneously organizing a critical mass to pass mandatory local and state truth-in-labeling ordinances - similar to labeling laws already in effect for country of origin, irradiated food, allergens, and carcinogens.
To pressure Whole Foods Market and the nation's largest supermarket chains to voluntarily adopt truth-in-labeling practices sign here, and circulate these petitions widely. Power to the People! Not the Corporations!
Source: Organic Consumers Association - Update: Organic Consumers Association Responds to Whole Foods Plan to Label GMOs by 2018
Wednesday, February 26, 2014
Saturday, February 15, 2014
The Age Of Atheism: “If God Exists, Why Is Anybody Unhappy?”
Saturday, Feb 15, 2014 3:45 PM UTC
In 1882, the German philosopher Friedrich Nietzsche famously declared that “God is Dead.” (And that we killed him.) “The Age of Atheists,” by intellectual historian Peter Watson, begins at this moment — and then traces 130 years’ worth of Atheist philosophy that has aimed “to give meaning to a life lived without God.” The book ends in the present day, with some one-fifth of the American public identifying as religiously unaffiliated, or “none.”
The books’ early chapters are devoted to the history of secularism. Watson argues that religion should be understood in terms of sociology, rather than theology. After all:
But most of this book is a survey of “those talented people — artists, novelists, dramatists, poets, scientists, psychologists, philosophers — who have embraced atheism, the death of God, and have sought other ways to live… to overcome the great ‘subtraction.’” We meet with the usual suspects — like Nietzsche and Dawkins — but also romp around with Plato, Wittgenstein, Yeats, George Eliot and Virginia Woolf.
“The Age of Atheists” feels rather timely. Just a few decades ago, Watson acknowledges, “such phrase as ‘the meaning of life’ could have been used only in an ironical or jokey way.” (The 1983 Monty Python film “The Meaning of Life” suggests that life’s meaning is found in principles like “wear more hats” and “avoid eating fat.”) But in the 21st century, Watson proposes, “The Meaning of Life” is “no longer an embarrassing subject.”
We spoke with Peter Watson about living in a post-God world.
In 1882, Nietzsche proclaimed the death of God. What was happening around that time?
I put Nietzsche at the start of the book because it’s only since the mid-19th century that you can really talk about an age of Atheists.
The idea that people are a natural phenomenon, rather than God-given, had been growing since the Scientific Revolution the 17th century. And there had been disbelievers or unbelievers all through history, but they were relatively thin on the ground. Secular thinking really blossomed in the last half of the 19th century when, I think it’s fair to say, most scientists stopped believing in God. They led the way. Obviously, Darwin was the most important — and his book was published in 1859.
"We’ve been misled by years of monotheism to think there's one answer to everything," says author Peter Watson
In 1882, the German philosopher Friedrich Nietzsche famously declared that “God is Dead.” (And that we killed him.) “The Age of Atheists,” by intellectual historian Peter Watson, begins at this moment — and then traces 130 years’ worth of Atheist philosophy that has aimed “to give meaning to a life lived without God.” The book ends in the present day, with some one-fifth of the American public identifying as religiously unaffiliated, or “none.”
The books’ early chapters are devoted to the history of secularism. Watson argues that religion should be understood in terms of sociology, rather than theology. After all:
“…multivariate analysis [has] demonstrated that a few basic developmental indicators, such as per capita GDP, rates of HIV/AIDS, access to improved water sources and the number of doctors per hundred thousand people, predict ‘with remarkable precision’ how frequently the people of a given society worship or pray.”Religion exists not where people feel “the absence of transcendence,” he writes, but rather where they feel “the absence of bread, water, decent medication and jobs.”
But most of this book is a survey of “those talented people — artists, novelists, dramatists, poets, scientists, psychologists, philosophers — who have embraced atheism, the death of God, and have sought other ways to live… to overcome the great ‘subtraction.’” We meet with the usual suspects — like Nietzsche and Dawkins — but also romp around with Plato, Wittgenstein, Yeats, George Eliot and Virginia Woolf.
“The Age of Atheists” feels rather timely. Just a few decades ago, Watson acknowledges, “such phrase as ‘the meaning of life’ could have been used only in an ironical or jokey way.” (The 1983 Monty Python film “The Meaning of Life” suggests that life’s meaning is found in principles like “wear more hats” and “avoid eating fat.”) But in the 21st century, Watson proposes, “The Meaning of Life” is “no longer an embarrassing subject.”
We spoke with Peter Watson about living in a post-God world.
In 1882, Nietzsche proclaimed the death of God. What was happening around that time?
I put Nietzsche at the start of the book because it’s only since the mid-19th century that you can really talk about an age of Atheists.
The idea that people are a natural phenomenon, rather than God-given, had been growing since the Scientific Revolution the 17th century. And there had been disbelievers or unbelievers all through history, but they were relatively thin on the ground. Secular thinking really blossomed in the last half of the 19th century when, I think it’s fair to say, most scientists stopped believing in God. They led the way. Obviously, Darwin was the most important — and his book was published in 1859.
A
major premise of the book is that religion can’t really be replaced
with nothing. Over the years we have used different fillers — from
communism to trench warfare to psychology to occultism — but the
constant is that we will inevitably seek out something to fill
religion’s place.
Yes. I am a great fan of Wallace Stevens, the American poet. And I quote him as saying, we will probably never sort everything out intellectually, but we can sort things out emotionally.
It seems that people need two grounds of meaning, an intellectual meaning and an emotional meaning. That’s one reason why the arts have proved so important. You might expect science to replace religion, and for many people it does. But for others, whilst science in an intellectual answer, it is not an emotional answer. And people need emotional satisfaction. Clifford Geertz, the famous American anthropologist, says the search for significance and meaning is as real as the biological needs of food and sex and warmth and so forth.
That seems to reveal a tension between our desire for meaning and the question of whether we deserve a meaning.
That’s a good question. Do we deserve a meaning? I’m not sure anybody has asked that question in that way. I suppose Beckett did, in “Waiting for Godot”…
What I mean is this: At the start of your book, you talk about “the braver souls who, instead of waiting and wallowing in the cold, dark wastelands of a Godless world, have devoted their creative energies to devising ways to live on with self-reliance, invention, hope, wit and enthusiasm.” Couldn’t we turn this around and say: These are the most cowardly souls — for they try to create meaning out of accident and nothingness?
I don’t think it could be said to be cowardly. People use phrases like… Fall back on belief, Fall back on God. And people say there are no atheists in the foxhole. Well, that’s not true. Not all people fall back on God when their lives are threatened. What I wanted to show is that there are a vast number of people who have tried to answer the question of How can we live without God?
We’ve been misled by years of monotheism to think that there is one answer to everything. I don’t think there is. And to call it a distraction puts it down. The search for intensity — knowing that moments can only come fleetingly — is the only answer that people have. And living with that is the human condition.
You write that for many decades, Marxism was an primary substitute for religion. Today, can we say that this role is filled by evolutionary anthropology?
Marxism served as a substitute for perhaps 100 years, but it doesn’t anymore… other than in a general sense. Sociologists and purists will say that we are all still Marxists in the sense that now, human beings are looked upon primarily as economic entities, where the most important thing about them is their earning power and job.
I think that psychology came to replace religion by the ’60s. Today, evolutionary anthropology is at the least seeking to explain the moral basis of life — though that might not explain everything about the purpose of life and the meaning of life.
A part of this quest for the “meaning of life” is linked to the pursuit of happiness. In the beginning of the book, you take issue with the notion that religious people are happier. One of the problems is that journalists tend to cite American statistics when talking about the religion/happiness correlation — whereas, in terms of global trends, America is somewhat anomalous.
I write: “In America it is the churchgoers who are happiest, but worldwide it is those who are existentially insecure (and therefore extremely unlikely to be happy) who most attend church; religion is associated in America with less criminality, but worldwide with more; in America attendance at church boosts income, but worldwide a rise in income fails to increase happiness and it is the poorest who most attend church.” Happiness statistics can be manipulated according to your started point.
I think the feeling of an afterlife does make some people happy. But really, my point is that if God exists, why is anybody unhappy? If religion and God made people happy, why doesn’t he make everybody happy? Why are there so many unhappy people in the world? Do you have to worship God in order to be happy? Is he proposing a deal?
Going back to those statistics, you suggest that secularization theory — the idea that the modernization and economic development will inexorably give rise to secularism — has largely proven true.
Real modernization has brought about secularism, yes. You have these dreadful statistics about African countries that are poorer now than in 1992, when they started keeping figures. There, religion has really taken off — and in particular, primitive forms of religion, like evangelism and speaking in tongues. I think that, for supporters of God, it’s all rather embarrassing.
I’ve attended numerous so-called “Atheist Church” services over the last year, and I notice words like “awe,” “mystery,” and “transcendence” floating around a lot. They make me cringe. Does it seem to you that a new wave of “Atheists” is trying to reclaim an awe or mystery that is actually rooted in early monotheism?
I’m very much against the concept of transcendence. One problem we have is that many religious words, like “salvation” and”transcendence,” are firmly embedded in our vocabulary. Some people try to make secular equivalents, which I think is a mistake. Rather than going back to the old religious vocabulary, we should go to a new one.
But yes, I think there is a sort of midway stage with some people; they’re not religious, but they are probably mystical. That said, I do think that a lot of the New Age people are basically religious. They don’t buy the great monotheisms, but they seek some sort of otherworldly feeling, which I don’t think is available.
We see that in my book section on [philosopher Ludwig] Wittgenstein — in his idea that there is a limit to language. Wittgenstein believed that there are some things that we can’t describe, but that we can show or that we can experience.
For instance, when Wittgenstein talks about painters, he says: We can all recognize the difference between a Degas and a Renoir and a Van Gogh, but if you ask the painter to paint his way of painting, it can’t be done. It’s a limit to the language! A painter can make a painting of what he sees in the world, but he can’t actually paint his way of painting. Wittgenstein would describe that as mystical, though not in any sense religious.
A lot of the spiritual New Age-ism that we see today is based on a preoccupation with health and the body. I see it as a kind of religious exaltation via kale salads.
Yes! I mean, I think that people are joiners; they like groups. But broadly, this obsession with health and a longer life seems to be based on distrust in the idea of an afterlife. If you are convinced of an afterlife, then what is the point of extending this one? The next one is supposed to be most blissful.
There is a famous interchange from some time ago, between one of the Archbishops of Canterbury and the Archbishop of York. The Archbishop of Canterbury had a fatal disease. And the Archbishop of York said: Well good for you, I wish I was going with you! That is not the kind of response that most people would give, but it is a properly religious response.
We’re all just grasping… What do you want your book to accomplish?
One of the interesting things about the book, it seems to me, is that it is like a reverse scripture. Even atheists or secular people can admit that the King James Version of the Bible is a beautifully written book and a nice piece of literature. Likewise, a lot of my book is in the quotes and the form of words. They might feel particularly appropriate, or beautiful, or apropos, or germane… They can give us momentary pieces of comfort. When you read my book, you will come across, I hope, from time to time, [such] phrases. Did that happen to you?
It did. I have one of your quotes written down right here. It’s [poet] W. H. Auden: “We are here on earth to do good to others. What the others are here for, I don’t know.” I thought that was wonderful. Do you have a favorite quote from the book?
My favorite is another Auden: “If equal affection cannot be, Let the more loving one be me.” When I say it in a talk, a lot of people go Ahhh. They realize that it has enlarged their lives.
Katie Engelhart via http://www.salon.com
Yes. I am a great fan of Wallace Stevens, the American poet. And I quote him as saying, we will probably never sort everything out intellectually, but we can sort things out emotionally.
It seems that people need two grounds of meaning, an intellectual meaning and an emotional meaning. That’s one reason why the arts have proved so important. You might expect science to replace religion, and for many people it does. But for others, whilst science in an intellectual answer, it is not an emotional answer. And people need emotional satisfaction. Clifford Geertz, the famous American anthropologist, says the search for significance and meaning is as real as the biological needs of food and sex and warmth and so forth.
That seems to reveal a tension between our desire for meaning and the question of whether we deserve a meaning.
That’s a good question. Do we deserve a meaning? I’m not sure anybody has asked that question in that way. I suppose Beckett did, in “Waiting for Godot”…
What I mean is this: At the start of your book, you talk about “the braver souls who, instead of waiting and wallowing in the cold, dark wastelands of a Godless world, have devoted their creative energies to devising ways to live on with self-reliance, invention, hope, wit and enthusiasm.” Couldn’t we turn this around and say: These are the most cowardly souls — for they try to create meaning out of accident and nothingness?
I don’t think it could be said to be cowardly. People use phrases like… Fall back on belief, Fall back on God. And people say there are no atheists in the foxhole. Well, that’s not true. Not all people fall back on God when their lives are threatened. What I wanted to show is that there are a vast number of people who have tried to answer the question of How can we live without God?
We’ve been misled by years of monotheism to think that there is one answer to everything. I don’t think there is. And to call it a distraction puts it down. The search for intensity — knowing that moments can only come fleetingly — is the only answer that people have. And living with that is the human condition.
You write that for many decades, Marxism was an primary substitute for religion. Today, can we say that this role is filled by evolutionary anthropology?
Marxism served as a substitute for perhaps 100 years, but it doesn’t anymore… other than in a general sense. Sociologists and purists will say that we are all still Marxists in the sense that now, human beings are looked upon primarily as economic entities, where the most important thing about them is their earning power and job.
I think that psychology came to replace religion by the ’60s. Today, evolutionary anthropology is at the least seeking to explain the moral basis of life — though that might not explain everything about the purpose of life and the meaning of life.
A part of this quest for the “meaning of life” is linked to the pursuit of happiness. In the beginning of the book, you take issue with the notion that religious people are happier. One of the problems is that journalists tend to cite American statistics when talking about the religion/happiness correlation — whereas, in terms of global trends, America is somewhat anomalous.
I write: “In America it is the churchgoers who are happiest, but worldwide it is those who are existentially insecure (and therefore extremely unlikely to be happy) who most attend church; religion is associated in America with less criminality, but worldwide with more; in America attendance at church boosts income, but worldwide a rise in income fails to increase happiness and it is the poorest who most attend church.” Happiness statistics can be manipulated according to your started point.
I think the feeling of an afterlife does make some people happy. But really, my point is that if God exists, why is anybody unhappy? If religion and God made people happy, why doesn’t he make everybody happy? Why are there so many unhappy people in the world? Do you have to worship God in order to be happy? Is he proposing a deal?
Going back to those statistics, you suggest that secularization theory — the idea that the modernization and economic development will inexorably give rise to secularism — has largely proven true.
Real modernization has brought about secularism, yes. You have these dreadful statistics about African countries that are poorer now than in 1992, when they started keeping figures. There, religion has really taken off — and in particular, primitive forms of religion, like evangelism and speaking in tongues. I think that, for supporters of God, it’s all rather embarrassing.
I’ve attended numerous so-called “Atheist Church” services over the last year, and I notice words like “awe,” “mystery,” and “transcendence” floating around a lot. They make me cringe. Does it seem to you that a new wave of “Atheists” is trying to reclaim an awe or mystery that is actually rooted in early monotheism?
I’m very much against the concept of transcendence. One problem we have is that many religious words, like “salvation” and”transcendence,” are firmly embedded in our vocabulary. Some people try to make secular equivalents, which I think is a mistake. Rather than going back to the old religious vocabulary, we should go to a new one.
But yes, I think there is a sort of midway stage with some people; they’re not religious, but they are probably mystical. That said, I do think that a lot of the New Age people are basically religious. They don’t buy the great monotheisms, but they seek some sort of otherworldly feeling, which I don’t think is available.
We see that in my book section on [philosopher Ludwig] Wittgenstein — in his idea that there is a limit to language. Wittgenstein believed that there are some things that we can’t describe, but that we can show or that we can experience.
For instance, when Wittgenstein talks about painters, he says: We can all recognize the difference between a Degas and a Renoir and a Van Gogh, but if you ask the painter to paint his way of painting, it can’t be done. It’s a limit to the language! A painter can make a painting of what he sees in the world, but he can’t actually paint his way of painting. Wittgenstein would describe that as mystical, though not in any sense religious.
A lot of the spiritual New Age-ism that we see today is based on a preoccupation with health and the body. I see it as a kind of religious exaltation via kale salads.
Yes! I mean, I think that people are joiners; they like groups. But broadly, this obsession with health and a longer life seems to be based on distrust in the idea of an afterlife. If you are convinced of an afterlife, then what is the point of extending this one? The next one is supposed to be most blissful.
There is a famous interchange from some time ago, between one of the Archbishops of Canterbury and the Archbishop of York. The Archbishop of Canterbury had a fatal disease. And the Archbishop of York said: Well good for you, I wish I was going with you! That is not the kind of response that most people would give, but it is a properly religious response.
We’re all just grasping… What do you want your book to accomplish?
One of the interesting things about the book, it seems to me, is that it is like a reverse scripture. Even atheists or secular people can admit that the King James Version of the Bible is a beautifully written book and a nice piece of literature. Likewise, a lot of my book is in the quotes and the form of words. They might feel particularly appropriate, or beautiful, or apropos, or germane… They can give us momentary pieces of comfort. When you read my book, you will come across, I hope, from time to time, [such] phrases. Did that happen to you?
It did. I have one of your quotes written down right here. It’s [poet] W. H. Auden: “We are here on earth to do good to others. What the others are here for, I don’t know.” I thought that was wonderful. Do you have a favorite quote from the book?
My favorite is another Auden: “If equal affection cannot be, Let the more loving one be me.” When I say it in a talk, a lot of people go Ahhh. They realize that it has enlarged their lives.
Katie Engelhart via http://www.salon.com
Tuesday, February 11, 2014
Pierre Carreau
Photographer Pierre Carreau was born in 1972 near Paris surrounded by a family of artists including a photographer, painter and sculptor, all of which would influence his creative upbringing as well as his artistic output. As a child he was always fascinated by the manifestation of waves and the diversity of color, shape, and size found in each of them. Some of his first photography projects involved work for surfing magazines and water sport equipment manufacturers.
Carreau’s work has now moved into fine art as he shoots waves with a variety of high speed cameras using various macro and wide angle lenses, capturing water shapes that appear more sculptural than liquid. These are truly some of the most remarkable wave photos I’ve ever seen and you can see many, many more over on his website. He also has a number of fine art prints available over at Clic Gallery.
via; thisiscolossal.com
Sunday, February 9, 2014
Zaria Forman
The inspiration for Zaria’s drawings began in early childhood when she traveled with her family throughout several of the world’s most remote landscapes, which were the subject of her mother’s fine art photography. Her work exhibits extensively in galleries and venues throughout the United States and overseas.
In addition to exhibitions, recent projects include a series of drawings that served as the set design for the classic ballet Giselle,
which premiered in October 2012 at the Grand Theatre of Geneva,
Switzerland. Ten of her drawings were also used in the set design for House of Cards, a Netflix TV series directed by David Fincher and starring Kevin Spacey.
In August 2012 she led Chasing the Light, an
expedition sailing up the NW coast of Greenland, retracing the 1869
journey of American painter William Bradford and documenting the rapidly
changing arctic landscape. Continuing to address climate change in her
work, she spent September 2013 in the Maldives, the lowest-lying country
in the world, and arguably the most vulnerable to rising sea levels.
February 3, 2014 by SHRE Design™ |
If I Were A Man I'd Be Like You...
Jon Dyer
Quietly Acquiring All Your Base…Since 2002
The Quest For Every Beard Type
Enjoy!
A La Souvarov
A sideburn / mustache combo where the sideburn curves downward toward the corner of the mouth and then curves upward into the mustache. Similar to a curvy version of the Franz Josef.Status: Complete (2008)
The Anchor
A beard without sideburns that extends along jawline and is styled into a point. It is combined with a pencil style mustache to resemble an anchor.Status: Complete (2007)
Balbo
A wide version of the goatee accompanied by an unconnected mustache.Status: Complete (2007)
Cantinflas
The complete opposite of the toothbrush, this mustache is comprised of the two ends of a typical mustache. No hair is under the nose, and each piece extends only slightly beyond the corner of the mouth.Status: Complete (2013)
Chin Curtain
A beard unaccompanied by a mustache that grows down from the sideburns and along the jawline, completely covering the chin. Also called the Lincolnic.Status: Complete (2004, 2011)
Chin Strap
A beard that grows down from the sideburns and on the underside of the jawline.Status: Complete (2011)
Chin Puff
A narrow version of the goatee that only covers the round part of the chin.Status: Complete (2007)
Copstash Standard
A typical mustache as worn by police and military personnel. The mustache does not extend downward past the upper lip.Status: Complete (2003,2013)
Dali
A mustache that curls nearly straight upward as worn by the artist Salvador Dali.Status: Complete (2010)
Ducktail
A fuller beard that extends into a point.Status: Complete (2008)
El Insecto
Two small pieces of hair worn under the chin to resemble and insect’s mandibles.Status: Complete (2004)
English Mustache
A thin, long mustache pulled to the side from the middle of the upper lip. The waxed tips are worn without curl.Status: Complete (2010)
English Mustache with Goatee
A thin, long, uncurled mustache pulled to the side from the middle of the upper lip and an unattached goatee.Status: Complete (2012)
Federation Standard
Sideburns that are cut from the top of the ear at a 45 degree angle towards the front to form a point. The style was worn in the original Star Trek series.Status: Complete (2004)
Franz Josef
Similar to the Friendly chops, this is a mustache/sideburn combo. The sideburns come down and then angle up sharply toward the mustache.Status: Not Achieved… Yet.
French Fork
A full beard that extends off the chin and is split down the middle into two segments.Status: Complete (2008,2013)
Friendly Mutton Chops
Sideburns that extend to the edge of the mouth and are connected to a mustache.Status: Complete (2003)
Fu Manchu
A mustache that extends downward on the sides, usually extending off of the chin.Status: Complete (2010)
Garibaldi
A wide, full beard with a rounded bottom and integrated mustache.Status: Complete (2010)
Goatee
A beard worn on the chin like a billy goat. A proper goatee is not connected to a mustache.Status: Complete (2004, 2012)
Goatee shown with sideburns
Handlebar
A mustache where the sides are twisted or curl upward or outward on the ends.Status: Complete (2007,2010)
Handlebar and Chin Puff
A mustache with pointy ends worn with a strip of hair down the center of the chin.Status: Complete (2009)
Handlebar and Goatee
A handlebar mustache worn with a goatee. Neither are connected.Status: Complete (2009,2013)
Hollywoodian
A mustache connected to a beard in which the sideburns are removed.Status: Complete (2007)
Hulihee
Friendly chops that long and wavy.Status: Complete (2008)
Hungarian
This is a bushy mustache combed from the center to the sides. Also referred to as a Wild West mustache.Status: Complete (2010)
Imperial
Not to be mistaken for the Napoleon III Imperial, the Imperial is a mustache connected to hairs on the cheeks. The hair points upward, but does not curl over. Chin and sideburns are bare.Status: Complete (2010)
The Klingon
A full beard where the upper lip is shaved clean, but the connectors from the beard to the mustache are left in tact. Popularized by Klingon characters from the Star Trek series.Status: Complete (2004)
Mutton Chops
Sideburns that extend all the way down to an imaginary lines drawn downward from the corners of the mouth.Status: Complete (2011)
Napoleon III Imperial
This is identical to the Handlebar and Chin Puff, except that the chin puff extends much further off of the chin.Status: Complete (2013)
Norse Skipper
A goatee that looks like an upside down teardrop that covers the chin, but goes no wider than the corners of the mouth.Status: Complete (2012)
Old Dutch
A Full beard worn square and without mustache. The cheeks are covered, but the chin is not.Status: Complete (2011)
The Pencil
A very thin mustache along the upper lip.Status: Complete (2003)
Petit Goatee
A small version of the goatee that is limited to the central part of the chin.Status: Complete (2004,2012)
Rap Industry Standard
A very, very thin line of hair that extends from the sideburns and along the jawline and into a pencil mustache.Status: Complete (2008)
Short Boxed Beard
A full beard of typical variety.Status: Complete (2003)
Soul Patch
A small patch of hair between the lower lip and chin. Popularized by beatniks of the 1960′s.Status: Complete (2000 and 2008)
Sparrow
A mustache that extends downward from the corners of the mouth combined with, but not connected to, a goatee that is separated into two braided strands. Popularized by the character, Jack Sparrow, in Pirates of the Caribbean.Status: Complete (2011)
Super Mario
A mustache that grows from… Come on, man. You have too many bits. You can’t really grow this.Status: Impossible
Toothbrush
A mustache with hair only in the center of the lip that generally extends no further than the width of the nose. Made famous by Charlie Chaplin and thrown out of favor by Adolf Hitler.Status: Complete (2008)
Go ahead and mouse over the image.
Van Dyke
A goatee that is connected to a mustache.Status: Complete (1998,2013)
Verdi
A short, rounded beard featuring a with with slightly shaven cheeks and accentuated mustache.Status: Complete (2010)
The Winnfield
Curved sideburns that extend below the ear combined, but not connected to, a mustache that extends downward from the corners of the mouth to the jaw line. A soul patch is also included. Popularized by the character Jules Winnfield in the movie, Pulp Fiction.Status: Complete (2013)
The Zappa
A full mustache that extends slightly downward past the corners of the mouth, combined with a soul patch. Popularized by musician, Frank Zappa.Status: Complete (2003,2013)
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