hISTORY eNDS EVERYWHERE:

Why Vietnam admires capitalism (Rainer Zitelmann, 4/04/24, The Article)


Why Vietnam admires capitalismHo Chi Minh city, Vietnam & Capitalism (image created in Shutterstock)
Officially, Vietnam calls itself “socialist”, but ever since the Doi Moi reforms at the end of the 1980s, the country has been steadily moving toward a market economy. Vietnam has opened up to the outside world more than China, it welcomes private investors, and an entrepreneurial spirit is making itself felt throughout the country. […]

In contrast, the two countries that describe themselves as socialist – as Vietnam does – receive the lowest levels of approval: only 40 percent of Vietnamese respondents admire China’s economic system, while 55 percent say they disapprove of it. The proportion of respondents who like North Korea’s economic system is even lower, at 35 percent, while 38 percent reject it.

We won the war.

THAT SHOULD READ “ANGELLS”

BASEBALL AND RUMORS OF ANGELS (George Weigel, 4 . 3 . 24, First Things)

Baseball is played on a field that is theoretically infinite. While the inner diamond is carefully calibrated in precise (some might say, divinely inspired) measurements—90 feet between bases, 60 feet 6 inches between pitching rubber and home plate—the foul lines and the outfield could, in principle, be extended forever: a possibility that came closest to realization in the vast center field of New York’s old Polo Grounds (which in turn gave birth to Hadley Arkes’s great historical mnemonic: “I can always remember when St. Augustine was born—it was 1,600 years before Willie Mays robbed Vic Wertz at the Polo Grounds”). Unlike a football gridiron, basketball court, or ice hockey rink, baseball is played in an environment that hints at infinity.

Then there is time. Before the advent of Manfred Man—the ghost runner who now mysteriously appears at second base in the tenth inning of a regular-season game—a baseball game was potentially endless: another signal of eternity embedded in empirical reality. Still, even with the aberration of Manfred Man and the new (and, I confess, welcome) pitch clock, the fact that a baseball game unfolds without a temporal countdown, unlike sports played within a fixed period of time, is another of Peter Berger’s rumors of angels: a quotidian experience that lifts us out of the humdrum of the here-and-now into a different, transcendent realm—a realm akin to the timelessness of heaven.

NO SUCH BEAST:

REVIEW: of Who Cooked Adam Smith’s Dinner by Katrine Marçal (Anna Johnston, Womens Budget Group)

Economic man is a strange creature- he needs no-one, acts only according to self-interest, and is always rational and anonymous in his choices. Crucially, he was also not born. He does not have family and is unobscured by relationships or emotions.

Clearly, this is going to present some problems when we try to apply this alien invention to actual economic activity.

PITY THE POOR PETROPHILES:

Scientists make ‘major finding’ with nanodevices that can seemingly produce energy out of thin air: ‘Contradicting prior understanding’ (Jeremiah Budin, April 2, 2024, The Cool Down)

Giulia Tagliabue, the head of the laboratory, and Tarique Anwar, a PhD student, focused their research on hydrovoltaic effects, which can harness the power of evaporation to provide a continuous flow of energy in order to harvest electricity using specialized nanodevices.

In less technical terms: It’s a way to create clean energy using the power of evaporation. And scientists are taking interest in it due to its planet-friendliness.

WE ARE ALL DESIGNIST:

The new science of death: ‘There’s something happening in the brain that makes no sense’ (Alex Blasdel, 2 Apr 2024, The Guardian)

Today, there is a widespread sense throughout the community of near-death researchers that we are on the verge of great discoveries. Charlotte Martial, a neuroscientist at the University of Liège in Belgium who has done some of the best physicalist work on near-death experiences, hopes we will soon develop a new understanding of the relationship between the internal experience of consciousness and its outward manifestations, for example in coma patients. “We really are in a crucial moment where we have to disentangle consciousness from responsiveness, and maybe question every state that we consider unconscious,” she told me. Parnia, the resuscitation specialist, who studies the physical processes of dying but is also sympathetic to a parapsychological theory of consciousness, has a radically different take on what we are poised to find out. “I think in 50 or 100 years time we will have discovered the entity that is consciousness,” he told me. “It will be taken for granted that it wasn’t produced by the brain, and it doesn’t die when you die.”

If the field of near-death studies is at the threshold of new discoveries about consciousness and death, it is in large part because of a revolution in our ability to resuscitate people who have suffered cardiac arrest. Lance Becker has been a leader in resuscitation science for more than 30 years. As a young doctor attempting to revive people through CPR in the mid-1980s, senior physicians would often step in to declare patients dead. “At a certain point, they would just say, ‘OK, that’s enough. Let’s stop. This is unsuccessful. Time of death: 1.37pm,’” he recalled recently. “And that would be the last thing. And one of the things running through my head as a young doctor was, ‘Well, what really happened at 1.37?’”

In a medical setting, “clinical death” is said to occur at the moment the heart stops pumping blood, and the pulse stops. This is widely known as cardiac arrest. (It is different from a heart attack, in which there is a blockage in a heart that’s still pumping.) Loss of oxygen to the brain and other organs generally follows within seconds or minutes, although the complete cessation of activity in the heart and brain – which is often called “flatlining” or, in the case of the latter, “brain death” – may not occur for many minutes or even hours.

For almost all people at all times in history, cardiac arrest was basically the end of the line. That began to change in 1960, when the combination of mouth-to-mouth ventilation, chest compressions and external defibrillation known as cardiopulmonary resuscitation, or CPR, was formalised. Shortly thereafter, a massive campaign was launched to educate clinicians and the public on CPR’s basic techniques, and soon people were being revived in previously unthinkable, if still modest, numbers.

As more and more people were resuscitated, scientists learned that, even in its acute final stages, death is not a point, but a process. After cardiac arrest, blood and oxygen stop circulating through the body, cells begin to break down, and normal electrical activity in the brain gets disrupted. But the organs don’t fail irreversibly right away, and the brain doesn’t necessarily cease functioning altogether. There is often still the possibility of a return to life. In some cases, cell death can be stopped or significantly slowed, the heart can be restarted, and brain function can be restored. In other words, the process of death can be reversed.

It is no longer unheard of for people to be revived even six hours after being declared clinically dead.

..TO THE CONSERVATIVE, A COMEDY:

How dark can humour be?: Laughter — even laughter about morbid things — is part of what makes us human (Andy Owen, 1 April, 2024, The Critic)

Is there any tragedy, too tragic to joke about? Comedian David Baddiel tells the following Holocaust joke; After the war, a Holocaust survivor dies and goes to Heaven. God asks him to tell a Holocaust joke. The Holocaust survivor does so, and God says it’s not funny. “Well,” the Holocaust survivor says. “I guess you had to be there.” […]

For Bergson, ultimately, humour’s most important function is to remind us that to be human is to be alive and free. The least free societies are usually those most intolerant of those who questioned the certainty of the prevailing view. Totalitarian societies, from the Nazi to the Islamic State, have not been known for their humour. In such societies it’s often humour that most effectively highlights the absurd seriousness of the power structures. In Afghanistan, the often-humorous landays recited at the secret poetry societies by Afghan women gave them a form of freedom whilst living under the repressive Taliban regime. […]

Camus ends Myth of Sisyphus by noting that “one must imagine Sisyphus happy.” I imagine Sisyphus, not necessarily happy, but, like those I served with, laughing regardless. By doing so he takes back some control of his absurd Divinely dictated fate and retains some dignity in doing so. We are invited to laugh with him at the absurdity of our fate the metaphor exposes. When we laugh together, we connect. It’s the same commonality I felt on operations with those whose different backgrounds were quickly bridged by a shared joke about our shared circumstances. For me the best comedy targets, not other groups, whether punching up or down, but makes us laugh at what we all share: not just the temporary circumstances we find ourselves in, but the fragile, irrational, sometimes tragic, but often comedic human condition. No matter how painful or ugly the situation, we should never lose the ability to laugh at ourselves and our circumstances; it’s part of what makes us human.