May 2025

BLOOD ON THE TRACKS:

I Nearly Died Drowning. Here’s What It’s Like to Survive.: On coming to terms with a near-death experience. (Maggie Slepian, April 2, 2024, Longreads)

I didn’t consider whether or not I was comfortable paddling that stretch. Along with the desire to keep up with my peers, my ability to assess risk was skewed after years of narrow backcountry escapes, a well-documented phenomenon where your risk perception shifts after successfully navigating unpredictable situations. From outrunning lightning storms to losing the trail to tackling climbs well above my grade, I’d encountered plenty of tenuous scenarios and always figured it out, scraping by without too much damage.

The Adventure Experience Paradigm describes this well; it uses a simple line graphic to show the interplay of risk and competence. When the risk is low and the skills are high, the person is toward the bottom of the chart in the “realm of exploration and experimentation.” When competence and risk are balanced, the participant is in the middle, and when risk exceeds competence, the outcome can be catastrophic. The more experience someone has with navigating risky situations, the more confident they become, skewing the variables. My boating experience was minimal and that section of river was not for beginners, but I had scraped by enough times that my risk assessment was dangerously off-kilter. It was a really, really bad combination.

BEAUTY IS OBJECTIVE/SUBJECTIVE IS UGLY:

AI of the beholder: Instead of destroying the arts, artificial intelligence will redeem them (Rina Furano, 11 May, 2025, The Critic)

This hysteria, while common, is by no means universal; some find this social flurry amusing, even exhilarating. Among musical conservatives and the younger generation of composers — groups with considerable overlap — hope is stirring. For decades, many have fruitlessly lamented the state of the classical music business in Europe: politically entrenched institutions, forced adhesion to atonality as the only accepted language of contemporary composition, cronyism, promotion of mediocre-but-concordant talent, systemic suppression of dissent and innovation. It seemed as if no human could ever change this; now it appears that technology will.

To those with traditional leanings, it is sweetly paradoxical that the modern anguish is most palpable in those who, for years, pretended to be the avant-garde: composers who forwent their own humanity by producing serial, aleatoric or fully electronic music. They are now the first in line to be automated away — by an artificial consciousness much more proficient in the creation of such soundscapes than they could ever hope to become. But they are not the only ones for the chop: All composers, living or dead, are up for a reckoning, and many will likely be rationalised away. Contrary to the ubiquitous doomsday predictions, this is good news — especially for aesthetic conservatives.

HOGWARTS 61 REVISITED:

Kierkegaarry Potter: Fear and Rowling (Adam Roberts, May 08, 2025, Substack-ships On Fire, Off The Shoulder Of Orion)

It’s the story of Abraham and Isaac from Isaac’s perspective; and it answers the question ‘but why must we die at the hands of the nom-de-la-mort Voldemort?’ with: because there is a little piece of this mort already inside your soul. But it does so in order to twist a surprise existential short-circuit out of the encounter: death ends up destroying not us but the shard of death inside us. Eucatastrophe!

This isn’t what Dumbledore thinks will happen, of course. It’s clear he believed that Harry would die. When his shade meets Harry after the event, he describes himself as a ‘master of Death’. ‘Was I better, ultimately, than Voldemort?’ he asks, and the question is not a rhetorical one. ‘I too sought a way to conquer death, Harry.’

“Hallows, not Horcruxes.”

“Hallows,” murmured Dumbledore, “not Horcruxes. Precisely.” …

“Grindelwald was looking for them too?”

Dumbledore closed his eyes for a moment and nodded.

“It was the thing, above all, that drew us together,” he said quietly. “Two clever, arrogant boys with a shared obsession.”
[Deathly Hallows, ch. 35]

All the twists and turns of the seven novels, all the ‘Snape’s a baddie! no he’s a goodie! wrong, he’s a baddie! oh, final reveal, he’s a goodie!’ back and forth, they all resolve themselves into these three fundamentally Kiekegaardian problems. Is there a Teleological Suspension of the Ethical in the Potterverse? On what grounds might it operate? Voldemort, and Grindelwald, and young Albus all suspended the ethical in search of a particular telos: overcoming death. That led to great suffering: in Kierkegaardian terms, a tragic, rather than Abarahamic, outcome. But to continue with Kierkegaard’s problemata: how does the specific suspension of the ethical provision not to sacrifice Harry Potter merit any more suspension than those earlier experiments? Voldemort dispenses with the ethical for purely selfish reasons: that he himself might not die. Snape is prepared to do the same for less selfish reasons: to save the life of the woman he loves. But Dumbledore’s rebuke to him on this ground carries meaningful ethical force: “You do not care, then, about the deaths of her husband and child? They can die, as long as you have what you want?” Snape is abashed by this, and quite right too. So what about Dumbledore’s reasons for doing what he does? That’s trickier to justify, and trickier even to identify. The answer is to be found in the eucatastrophic survival of Harry himself, just as, in the Genesis story, Abraham’s faith is only retrospectively justified by the intervention of the angel, staying his hand. Could we say: the thing that justifies Dumbledore’s secret scheme literally to send Harry Potter to his death is that he is, in a Kiekegaardian sense, a knight of faith?

THE OTHER PATH:

The Poor Are Richer Than We Think: Unlocking Dead Capital (Vincent Galoso, 5/08/25, Daily Economy)

In 2000, when De Soto produced the first estimate of the scale of this “dead” (i.e., inactive) capital, the total amounted to about $9.3 trillion (9,300,000,000,000 dollars). At the time, this amounted to approximately 28 percent of global individual income. Assuming that proportion holds today, mobilizing this stock of dead capital at a 5 percent annual return (a highly conservative estimate) would generate an additional $1.49 trillion in output per year—equivalent to roughly 1.4 percent of current world GDP.

This may not seem like much. But there are three reasons why it matters a lot. First, the gains would accrue primarily to those at the very bottom of the global income distribution. If all the extra income went to people in Latin America, the Middle East (minus Saudi Arabia, Qatar, United Arab Emirates and Israel) and Africa, this would amount to around $580 per head. In these regions, incomes per head fluctuate from between $500 to $17,000. For them, such an income boost would be significant. Second, the resulting income boost would raise the baseline from which these economies grow—meaning that even if growth rates remain unchanged, the absolute gains compound more quickly year after year. Third, if part of this capital is channeled into research and innovation, it could permanently increase the growth rate itself. Taken together, these effects could help close the gap between rich and poor countries almost overnight, while also accelerating the pace at which that gap narrows over time.

Capitalize.

IT’S ALL IN YOUR HEAD:

Scientists Say Shock Collar-Like Device Can Treat PTSD (Noor Al-Sibai, May 10, 2025, Futurism)

The underlying concept behind vagus nerve stimulation, or VNS, is intriguing. Scientists believe that stimulating the nerve can help one’s brain adapt and change on a neurological level. For years now, VNS has been used to treat everything from epilepsy and depression to sleep deprivation and tinnitus. Today, there are even handheld VNS devices on the market that allow people to mildly zap their brains at home.

This new experimental treatment, however, diverges from prior VNS applications because it not only involves hyper-targeted nerve stimulation, but also works in tandem with a traditional talk therapy method known as “prolonged exposure therapy” or PET, in which PTSD survivors confront their traumatic memories in hopes of getting past them.

THERE’S NO SUCH THING AS QUALITY:

Want to go viral? Here are 8 tips from the creator of ‘BBL Drizzy’ (Thomas Macaulay, May 9, 2025, The Next Web)

The song emerged during the feud between Kendrick Lamar and Drake. As the rappers traded disses, a New York-based comedian named Willonius Hatcher — aka King Willonious — brought his own track to the beef.

Inspired by a dubious claim that Drake had a Brazilian butt lift, “BBL Drizzy” blended AI, comedy, pop culture, and music. The song swiftly went viral. It was later sampled in a beat by star producer Metro Boomin, which also went viral, and got rapped over by Drake himself.

“BBL Drizzy” became a cultural touchstone. The Washington Post called it “a real breakthrough for AI art,” while Wired described it as “the beginning of the future of AI music.” Time magazine named Willionius one of the 100 most influential people in AI.

DO SHOWER RINGS COME WITH THAT BOT?:

Video: 3D-printed humanoid robot made in just $70 with lifelike arms, chatbot brain (Jijo Malayil, 5/09/25, Interesting Engineering)

A new open-source humanoid robot, ALANA, is attracting attention in the maker community for its affordability and functionality.

Designed by Shashwat Batish, ALANA is a life-size robot with movable arms powered by custom servo motors, capable of lifting 500 grams at full extension.

Fully 3D-printed and controlled via a locally run large language model (LLM) chatbot, the robot can be assembled for as little as $70, including all materials, electronics, and power supply.

SELF-INDULGENCE:

Book Review: A Clear-Eyed Look at the Risks of ‘Diagnosis Creep’: In “The Age of Diagnosis,” Suzanne O’Sullivan challenges some common assumptions about how we detect and treat disease (Lola Butcher,, 05.09.2025, UnDark)

O’Sullivan’s book explores another possibility: Are normal differences among individuals being diagnosed as medical conditions? By plopping modern medicine on the exam table, O’Sullivan offers a thought-provoking challenge to our common assumptions about the importance of early and accurate diagnosis. Among them, can test results be trusted as facts? Is early intervention the best way to deal with a medical problem? And fundamentally, is having a diagnosis always better than not?

“The Age of Diagnosis” reads like an update to “Overdiagnosed: Making People Sick in the Pursuit of Health,” a 2011 book by internist H. Gilbert Welch and two colleagues that presented compelling evidence that common conditions — hypertension, diabetes, osteoporosis, and several types of cancer — are routinely overdiagnosed.

Welch lays the blame on overdetection — screening programs, imaging scans, and genetic tests that detect abnormalities that would never progress to be problems — and O’Sullivan agrees. In her view, some responsibility lies with doctors and scientists who are seduced by technological advances that allow them to spot potential problems.

But she seems more interested in the role of patients — and parents of patients — who demand a diagnosis when life does not proceed the way they want. “An expectation of constant good health, success and a smooth transition through life is met by disappointment when it doesn’t work out that way,” she writes. “Medical explanations have become the sticking plaster we use to help us manage that disappointment.”

Diagnosis is a function of our need to feel special.

NOT ACTUALLY DEBATABLE:

The Originalist Case for Birthright Citizenship (John Yoo & Robert Delahunty, Spring 2025, National Affairs)

While the original Constitution required “citizenship” for federal office, it did not define the term until 1868, when the 14th Amendment was ratified. That amendment’s Citizenship Clause provides: “All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside.” The provision effectively constitutionalized the British common-law rule of jus soli, under which, as 18th-century English jurist William Blackstone explained, “the children of aliens, born here in England, are, generally speaking, natural-born subjects, and entitled to all the privileges of such.”

The common-law rule of jus soli derives from a 1608 English decision known as Calvin’s Case, which arose when King James VI of Scotland ascended to the throne of England as King James I. This union between England and Scotland through a single monarch was purely personal and dynastic; it did not represent the legal or political integration of the two kingdoms, which remained distinct until they were united by the Acts of Union in 1707. Calvin’s Case asked whether persons born in Scotland under King James VI — his subjects in Scotland — were to be considered aliens in England or subjects of King James I.

The lead opinion in the case, which was widely accessible to American lawyers of the founding, was Edward Coke’s. As Coke explained:

Every one born within the dominions of the King of England, whether here or in his colonies or dependencies, being under the protection of — therefore, according to our common law, owes allegiance to — the King and is subject to all the duties and entitled to enjoy all the rights and liberties of an Englishman.

One became a natural-born English subject, therefore, upon being born within any of the king’s dominions. The birth of a subject created a reciprocal relationship between the subject and the king whereby the subject had a right to the king’s protection while the king had a right to the subject’s allegiance. Calvin’s Case embodies this doctrine, known today as jus soli.

American courts’ and commentators’ embrace of jus soli traces back to the early days of the republic. Gardner v. Ward, for instance, was an 1806 Massachusetts case involving a merchant born in the American colonies before the Revolution. Local officials contended that the merchant’s absence from his birthplace and residence in the British colonies for part of the Revolutionary War’s duration meant that he was an alien who could not vote in a local election. The court disagreed, deciding instead in the merchant’s favor:

I take it then to be established, with a few exceptions not requiring our present notice, that a man, born within the jurisdiction of the common law, is a citizen of the country wherein he is born. By this circumstance of his birth, he is subjected to the duty of allegiance, which is claimed and enforced by the sovereign of his native land; and becomes reciprocally entitled to the protection of that sovereign and to the other rights and advantages, which are included in the term citizenship. The place of birth is coextensive with the dominions of the sovereignty, entitled to the duty of allegiance.

Justice Joseph Story’s dissent in the 1830 case Inglis v. Trustees of Sailor’s Snug Harbor further elucidated jus soli. Story wrote that two conditions “usually concur to create citizenship — first, birth locally within the dominions of the sovereign, and secondly birth within the protection and obedience, or in other words within the ligeance of the sovereign.” Both conditions are met when the child is “born within a place where the sovereign is at the time in full possession and exercise of his power” and when the child “at his birth derive[s] protection from, and consequently owe[s] obedience or allegiance to the sovereign as such, de facto.” Again, the parents’ legal status had no bearing on the citizenship of a baby born on American territory.

Even shortly before the 14th Amendment was ratified, American judges affirmed the jus soli doctrine.

DARWINISM JUST PROVIDED A JUSTIFICATION FOR THE EMPIRE:

Prehistory’s Original Sin: a review of The Invention of Prehistory: Empire, Violence, and Our Obsession with Human Origins by Stefanos Geroulanos (Connor Grubaugh, 5/07/25, The Hedgehog Review)

Geroulanos’s portraits of major thinkers and movements in fields such as paleontology, evolutionary biology, anthropology, archaeology, historical linguistics, psychology, and religious studies are well-drawn and often devastating. He is right to argue that these disciplines emerged together as the authority of Christianity declined in the eighteenth century, becoming bearers of a modern faith that the origins of humanity and the meaning of human existence can be explained in naturalistic terms alone.

Beginning with the Enlightenment ideal of the noble savage and the Romantic lore of the untamed Indo-Aryan, then proceeding at a clip through stadial theories of prehistorical “deep time,” the diffusion of innumerable rival Darwinisms, the savage Id and collective unconscious, and more, Geroulanos demonstrates how speculation—and projection—have always run rife in these arenas of purportedly scientific research. Academic disagreements about the deep past and their popular representation have always tracked with the dominant ideologies of the times. “The story of human origins has never really been about the past,” he writes. “Prehistory is about the present day; it always has been.” And every generation gets the Neanderthals it deserves.