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THERE’S NO SUCH THING AS QUALITY:

In Blind Test, Audiophiles Unable to Tell Difference Between Sound Signal Run Through an Expensive Cable and a Banana (Victor Tangermann, Feb 22, 2026, Futurism)

Pano ran high-quality audio through a number of different mediums, including pro audio copper wire, an unripe banana, old microphone cable soldered to pennies, and wet mud. He then challenged his fellow forum members to listen to the resulting clips, which were musical recordings from official CD releases run through the different “cables.”

The results confirmed what most hobbyist audiophiles had already suspected: it was practically impossible to tell the difference.

LA-LA LANDINGS:

The Rapture of Listening to a Fake Baseball Game: Nine innings of made-up balls, strikes, and ads is enough to put you to sleep—or bring you to life. ( Katy Waldman, July 14, 2022, The New Yorker)

Even though I know that there’s no cure for insomnia, the same part of my brain that believes the polar bears might be O.K. in the end keeps me trawling the Web for miracles. Recently, bleary-eyed, I stumbled across “Northwoods Baseball Sleep Radio,” a podcast from the mysteriously monikered “Mr. King,” a humorist in Chicago. (On Spotify, Philip T. Hunter, Corrbette Pasko, and Beth King are listed as the show’s co-producers.) Episodes, which run around two hours, are full-length fake baseball games. The players have names like Lefty Thorn and Hiroki Nomo, and the fictitious sports commentator Wally McCarthy narrates their progress through a gently interminable, pleasingly varied dance of strikes, balls, and hits. It’s minor-league elevator music, honeyed with a small-town nostalgia. Pauses are filled by the crowd’s muted cheers, and, every few minutes, a man with the voice of a relaxed, grandfatherly robot reads ad spots for made-up businesses—Ted’s Fishing World, Big Tom’s Shoe Repair—over the faded brightness of Muzak.

I had come to the podcast as an insomniac, but I was intrigued as a consumer of weird texts.

Learned the trick decades ago of falling asleep by playing your favorite golf course in your head or pitching to your favorite team.

But the website for this cheat code is at Sleep Baseball

You can also find classic radio broadcasts of baseball games at the Internet Archive.

IT’S IMPOSSIBLE TO OVERSTATE DEFLATIONARY PRESSURES:

Robots fast-track antibiotic discovery by building hundreds of metal compounds in days (Neetika Walter, Dec 23, 2025, Interesting Engineering)


Robots are now doing what once took chemists months, building potential antibiotics in days as drug resistance tightens its grip on the world.

In a striking demonstration of automated chemistry, researchers have used a robotic synthesis platform to rapidly generate and test hundreds of metal-based compounds, uncovering a promising new antibiotic candidate in the process.

The approach could reshape how scientists search for urgently needed drugs to combat antibiotic-resistant bacteria.

IT’S A PURITAN NATION:

Calvin Coolidge’s “Hebraic Mortar”: Henry Ford sought to mainstream anti-Jewish sentiment in the United States. In a 1925 address, Coolidge decisively broke with Ford’s movement. (Devorah Goldman, 12/22/25, Public Discourse)

But he argues that the colonial character was nonetheless marked by a common religious liberalism: “From its beginnings, the new continent had seemed destined to be the home of religious tolerance.” This, he suggests, is because of the Bible, “the work of literature that was common to all of them.” Scripture was everywhere in the colonies. Citing “the historian Lecky”—presumably the nineteenth-century Irishman William Lecky—Coolidge contends that “Hebraic mortar cemented the foundations of American democracy.”

For the “sturdy old divines of those days,” the Bible served as a patriotic rallying cry:

They knew the Book. They were profoundly familiar with it, and eminently capable in the exposition of all its justifications for rebellion. To them, the record of the exodus from Egypt was indeed an inspired precedent. They knew what arguments from holy writ would most powerfully influence their people. It required no great stretch of logical processes to demonstrate that the children of Israel, making bricks without straw in Egypt, had their modern counterpart in the people of the colonies, enduring the imposition of taxation without representation!

The idea of America as a kind of Israel, an “almost chosen nation,” in Abraham Lincoln’s words some generations earlier, was not new. William Bradford, founder of the Plymouth colony in 1620, compared his personal study of Hebrew to Moses seeing the Promised Land, yet not being permitted to enter. John Davenport and Theophilus Eaton, founders of the New Haven colony in 1637, were expert Hebrew scholars; around half of the dozens of statutes in the New Haven code of 1655 contained references to Hebrew scripture. Davenport ensured that the first public school in New Haven included Hebrew in the core curriculum and encouraged broad engagement with, as Coolidge puts it, the “great figures of Hebrew history, with Joshua, Samuel, Moses, Joseph, David, Solomon, Gideon, Elisha.” The United States is peppered with place names sourced from the Bible: Salem, Sharon, Jericho, Bethlehem, Goshen, Shiloh, and Hebron are just a few examples.

George Washington famously sent warm greetings to Jewish congregations, most notably to a synagogue in Newport, Rhode Island, where he offered a blessing inspired by Hebrew prophets: “May the children of the stock of Abraham who dwell in this land continue to merit and enjoy the good will of the other inhabitants—while every one shall sit in safety under his own vine and fig tree and there shall be none to make him afraid.”

This biblical rootedness, Coolidge suggests, remains vital to maintaining a cohesive polity. A shared attachment to the Bible bolstered the patriot cause, drawing together scattered sympathies and interests and “divergencies of religious faith.” It is no wonder, he notes, that Jews—who first arrived on America’s shores in the 1650s—formed an integral part of the Revolutionary War effort, giving ample blood and treasure.

PRACTICING TO DECEIVE LEAVES A STENCH:

Gregory Bovino is exactly who E.B. White — author of ‘Charlotte’s Web’ — warned us about: DHS named its North Carolina anti-immigrant effort “Operation Charlotte’s Web.” In 1940, White wrote of the “smell” that “rises” from those who “adjust to fascism” over freedom. (Chris Geidner, Nov 16, 2025, Law Dork)

Eighty-five years ago, before the United States had entered World War II, White was looking across the ocean — and, closer to home, the way people in America were reacting to the rise of Nazism.

In Harper’s Magazine, he wrote an essay titled simply “Freedom” in July 1940 (essay reprinted here):

I feel sick when I find anyone adjusting his mind to the new tyranny which is succeeding abroad. Because of its fundamental strictures, fascism does not seem to me to admit of any compromise or any rationalization, and I resent the patronizing air of persons who find in my plain belief in freedom a sign of immaturity. If it is boyish to believe that a human being should live free, then I’ll gladly arrest my development and let the rest of the world grow up.

He saw what was happening clearly, but what he saw from others was alarming. “Where I expected to find indignation, I found paralysis, or a sort of dim acquiescence, as in a child who is duly swallowing a distasteful pill,” he continued.

What then, was the answer, in the mind of the man who brought us Charlotte’s Web?

The least a man can do at such a time is to declare himself and tell where he stands. I believe in freedom with the same burning delight, the same faith, the same intense abandon which attended its birth on this continent more than a century and a half ago. … I am in love with freedom and that it is an affair of long standing and that it is a fine state to be in, and that I am deeply suspicious of people who are beginning to adjust to fascism and dictators merely because they are succeeding in war. From such adaptable natures a smell rises. I pinch my nose.

It is clear, then, where White would stand today.

NO MORE ROAD APPLES:

Gone in 2.5 pitches: The fleeting life of a baseball in modern MLB (Tyler Kepner, Sept. 18, 2025, The Athletic)

If Lugo gets a ball with a mark on it, he said, he’ll try to use it as long as he can. But the baseball gods almost never bestow such a gift anymore. As soon as a ball touches dirt, it’s tossed out of play before the next pitch.

It’s got to be a rule, right? To root out the trickery that crafty pitchers once mastered?

“No, no, it’s not automatic,” said Marvin Hudson, an MLB umpire since 1998. “If it hits the dirt, catchers will throw it out quicker than I would. If they hand it back to me, I look at it, and if it’s not scuffed, I’ll wipe it off and keep it in my ball bag. But players are a lot different than they were back when I first came in, as far as what type of ball they want. It’s kind of comical, to be honest with you.”

Watch a ballgame today — really watch it — and you’ll be amazed at how often the pitchers, catchers and umpires change the ball. Just how many does it take to get through a game? It’s like trying to guess how many jelly beans are in a jar. You can’t tell on TV, because the ball isn’t always on the screen. And you can’t tell in person unless you commit to looking solely at the ball the entire time.

So that’s what I did. Twice this summer — on July 22 in Philadelphia and August 11 in the Bronx — I tracked the fate of every baseball used in the game.

The first lasted only one pitch…

REPUBLICAN LIBERTY AT THE PLATE:

The Disenchantment of Baseball: Rule changes pull the veil from the sport’s high mysteries (Nick Burns, 10/01/25, Hedgehog Review)

But this easy inference rests on unexamined assumptions about the ontology of the strike zone—no, seriously—which, at as it currently exists, is a far more political concept than it appears at first blush. […]

Announcers know the way that the game really works—they will often note, sometimes with an eyebrow slightly raised, that tonight, such-and-such umpire’s strike zone has “a lot of room on the outside,” meaning he is calling pitches on the outside of the plate as strikes. If you take a strictly rationalistic, objective approach to the strike zone, you would say that such an umpire is simply biased. But that would be wrong. The truth is that the strike zone has always been a subjectively constructed thing: it is where the umpire says it is.

Still, there are ground rules. If the umpire gives one team extra “room” on the outside of the zone, he must do the same for the other. If he does, then there’s no problem. It’s only if he gives one team the outside call, and denies the other the same, that players really get mad. The strike zone, therefore, is a political thing that ties the umpire to both teams, a zone measured more by a sense of fairness than by the distance from the top of the shoulders to the hollow beneath the kneecaps.

It’s also something to which pitchers respond. They take note of where the umpire is and isn’t giving them calls. If he’s giving them the call on the outside corner, that’s where he’ll try to throw. If they’re not getting the call, they’ll stop trying. And if a pitcher gets one call on the outside, he might try to push his luck by trying to coax the umpire to give him calls further and further off the plate.

The catcher plays a role, too, “framing” balls just outside the zone by moving his glove into the zone as he catches the ball, in an effort to deceive the umpire. And the catcher is more closely tied to the umpire, more able to influence him, than the pitcher: catcher and umpire, after all, share a common situation, squatting side by side for hours, staring down 100-mile-an-hour fastballs that sometimes ricochet into one or the other of them with painful consequences.

It’s a delicate relational game: the umpire responds to the pitcher and catcher, the batter responds to the umpire—and it can all go wrong, batters and managers howling and swearing and throwing their gear around at a bad call that, in the last instance, may be nothing more than the result of an umpire carried along by the little maneuvers of a pitcher or a catcher who knows how to manipulate.

There’s more politics here: veteran pitchers are believed to sometimes “get” borderline calls from umpires that rookies don’t.

It’s even more political than that, A New Study Shows Umpire Discrimination Against Non-White Players
(Robert Arthur, August 13, 2021, Baseball Prospectus)

WHERE’S GERALD FORD WHEN WE NEED HIM:

The American Revolutions of 1776 (Vincent Phillip Muñoz, Summer 2025, National Affairs)

As America’s 250th anniversary approaches, not everyone is eager to celebrate the Declaration of Independence and the political revolution it sparked. The left has long been skeptical of 1776. Their critique is familiar: “[A]ll men are created equal” did not really mean all individuals because the Constitution did not include African Americans or women, and the founders’ alleged commitment to the rights of man was really a cover to advance their own economic interests.

While most, if not all, of these arguments have been addressed, a different criticism has emerged in recent years from the “post-liberal” right. Liberalism has failed, political theorist Patrick Deneen alleges, because liberalism has succeeded. On natural rights, the late philosopher Alasdair MacIntyre wrote: “The truth is plain: there are no such rights, and belief in them is one with belief in witches and in unicorns.” The political philosophy of the American founding, some on the right now claim, was untrue, and it has eroded traditional morality and undermined sound religious belief.

There is, however, an alternative interpretation of the Declaration — one that rejects the arguments of both the progressive left and the post-liberal right. The American founding was indeed animated by a revolution in political thinking, but it was hostile to neither human equality nor religion. Moreover, the American founding’s political philosophy of natural rights placed limits on political authority in recognition of, and out of deference to, legitimate religious authority.

America’s separation from Great Britain in 1776 set in motion three interrelated revolutions. In the Declaration and their writings on religious liberty, the founding fathers instituted a new understanding of the foundations of political authority, advanced a new conception of government’s purpose, and recognized the existence of religious truth and the legitimacy of religious authority. America’s founding was animated by both the spirit of liberty and the spirit of religion — a philosophical and practical achievement worth understanding and attempting to recover today.

It’s a shame that the Oval will be occupied by a man who doesn’t believe in the Founding whenm we celebrate the 250th.

ABSOLUTION:

The Ledge: How the true story of three lives lost at sea in December 1956 became Maine’s most famous short story. (Edgar Allen Beem, December 2012, Down East)

On December 27, 1956, a hunting party of five set out from Ash Point in South Harpswell to go gunning for ducks between Eagle Island and West Brown Cow Island. Only two made it home alive.

Fisherman Lawrence C. Estes, Jr., known to one and all as Buster, skippered his boat the Amy E. with son Steven, 13, son Maurice, 12, nephew Harry Jewell, 16, and fellow fisherman Everett Gatchell on board. The thirty-seven-foot lobsterboat, named for Estes’ wife, towed a pair of skiffs.

Near Eagle Island, Estes dropped Gatchell and son Maurice off in one rowboat. They intended to row ashore and hunt from Eagle Island, but the rough winter seas made a landing too dangerous, so Gatchell and the boy spent a chilly day shooting from the skiff.

Buster Estes and the other two boys motored on out across Broad Sound, anchored the Amy E. near West Brown Cow, and rowed to the half-tide ledge known as Mink Rock. The seaweed-covered ledge is under four to five feet of water at high tide, but it makes an excellent perch for cormorants, seals, and duck hunters when exposed. After the fact, it became apparent that the Estes’ little skiff must somehow have drifted away, leaving him and the two boys marooned on the ledge as the freezing tide was coming in. All three perished.

No one knows what actually happened on Mink Rock that day, but the late author and Bowdoin professor Lawrence Sargent Hall built his literary career on his imaginings in his short story, “The Ledge,” one of the most famous stories in the annals of Maine writing. First published in the Hudson Review in 1959, “The Ledge” was selected as the best American short story of the year in Prize Stories 1960: The O.Henry Awards and has subsequently appeared in close to forty anthologies.

TV WRITERS SHOULD DO THE SAME:

Rifling Through the Archives With Legendary Historian Robert Caro (Chris Heath, March 2025, Smithsonian)

Students of Robert Caro know of a particularly famous trope of his: In order to write a book, he must first know its final line. Deep into his reporting of The Power Broker, he tells me, “I couldn’t figure out how to write it. It was just such a mass of stuff, and I couldn’t see how it all tied together.” He was, he says, “in a sort of mood of despair.”


Then on June 3, 1967, he attended a dedication ceremony for a park at the site of the 1964 World’s Fair. Moses’ power was waning by then, but the front two rows were stacked with his old-guard loyalists. “All his engineers and architects,” Caro says. “You know, the ‘Moses Men.’ What I remember was they all had gray heads.” Moses alluded to the public’s ingratitude to great men. “And I remember them nodding,” Caro says. Afterward, the men walked past Caro, and he could hear them talking, saying that Moses was right and wondering why people didn’t appreciate what Moses had done. And a phrase stuck in Caro’s head that summed it all up: Why weren’t they grateful?


In that instant, Caro says, everything became clear. “When I heard that line, I said, ‘Oh, that’s what this book is about,’” he recalls. And he didn’t just know how the book would end—with a description of that day’s event, ending with those four words. He could see—“in a flash,” he says—how everything he had learned and everything he was still to write would lead to that point. “I knew in that moment how to do the book. And I remember going back to my office and writing an outline as fast as I could. I was abbreviating words because I wanted to get all the words in there.”

With each subsequent book, Caro has needed to know where he would end before he could launch into writing it. “I mean, everybody has their own way of writing,” he says. He is careful to clarify that knowing a final line isn’t some kind of glib talisman. “Somehow that ending tells you what’s important in everything that’s come before it, even if it’s 1,000 pages that came before it.” He goes on, “Once you have it, everything becomes easy for me.”

The moment he says this, his chosen adjective—“easy”—hangs in the air between us. The first volume of The Years of Lyndon Johnson, The Path to Power, which is about Johnson’s early life leading up to his first failed campaign for public office, took seven years. The second, Means of Ascent, detailing Johnson’s eventual election to the Senate (an election that Caro’s groundbreaking research definitively established was stolen), arrived eight years later. The third, Master of the Senate, about Johnson’s years as Senate majority leader, came 12 years after that. Then another ten years passed before the publication of The Passage of Power, which ends in 1964 after Johnson has assumed the presidency following John F. Kennedy’s assassination. That book was published nearly 13 years ago.

“Easy,” I point out, doesn’t feel like a sufficient adjective.