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Academic Insights for the Thinking World
In 2012, when the world tuned in for the opening ceremony of London’s Olympic Games, they were witness in part to a performance of one of Shakespeare’s most famed speeches, delivered by one of today’s most revered Shakespearean actors. Kenneth Branagh, dressed as English engineer Isambard Kingdom Brunel, offered lines from The Tempest in the spirit of the ceremony’s larger theme, “The Isles of Wonder”.
Disorientations—major life experiences that make it difficult for individuals to know how to go on—are deeply familiar, in part because they are common. It is rare to have never experienced some form of disorientation in one’s own life, perhaps in response to grief, illness, or other significant events.
To celebrate the life of Miguel de Cervantes Saavedra, who died four hundred years ago today, here is an extract taken from Don Quixote de la Mancha.
This Easter, Dublin experienced the culmination of the commemorative activities planned for the centenary of the 1916 Easter Rising. There was the traditional reading of the Proclamation in front of the General Post Office (GPO), the military parade, and a series of talks and seminars, held at various locations of historical and national significance.
How did it come to this? How was evolution transformed from a scientific principle of human-as-animal to a contentious policy battle concerning children’s education? From the mid-19th century to today, evolution has been in a huge tug-of-war as to what it meant and who, politically speaking, got to claim it.
The organ is a complex, powerful instrument. Its history is involved and wide-ranging, and throughout the years it has commanded respect as it leaves its listeners in awe. To celebrate the organ, we compiled a list of 10 facts you may or may not know about this magnificent instrument.
By any common definition, Trump’s statements and policies are racist. Yet we are researchers on implicit bias—largely unconscious, mostly automatic social biases that can affect people’s behavior even when they intend to treat others fairly regardless of their social group identity.
It’s 1608. You are passing by the bookstall of the publisher Thomas Pavier on Cornhill, a stone’s throw from the elegant colonnades of London’s Royal Exchange, when something catches your eye: a sensational play dramatising a series of real-life gruesome domestic murders. A Yorkshire Tragedy has that enticing whiff of scandal about it, but what persuades you to part with your hard-earned cash is seeing the dramatist’s name proudly emblazoned on the title-page: “Written by W. Shak[e]speare”.
One of the most famous, and most widely discussed, paradoxes is the Liar paradox. The Liar sentence is true if and only if it is false, and thus can be neither (unless it can be both). The variants of the Liar that I want to consider in this instalment arise by taking the implicit temporal aspect of the word “is” in the Liar paradox seriously.
Certain facts surrounding Shakespeare, his work, and Elizabethan England have been easy to establish. But there is a wealth of Shakespeare knowledge only gained centuries after his time, across the globe, and far beyond the Anglophone realm.
You go to the museum. Stand in line for half an hour. Pay 20 bucks. And then, you’re there, looking at the exhibited artworks, but you get nothing out of it. You try hard. You read the little annoying labels next to the artworks. Even get the audio-guide. Still nothing. What do you do? Maybe you’re just not into this specific artist. Or maybe you’re not that into paintings in general. Or art.
The idea that the United States economy runs on information is so self-evident and commonly accepted today that it barely merits comment. There was an information revolution. America “stopped making stuff.” Computers changed everything. Everyone knows these things, because of an incessant stream of reinforcement from liberal intellectuals, corporate advertisers, and policymakers who take for granted that the US economy shifted toward an “knowledge-based” economy in the late twentieth century.
What do the pamphlets of the English Civil War, imperial theorists of the eighteenth century, Nazi schoolteachers, and a left-wing American artist have in common? Correct! They all see themselves as in dialogue with classical antiquity, drawing on the political thought of ancient Greek writers. Nor are they alone in this; the idea that Western thought is a series of ‘footnotes to Plato’, as Alfred Whitehead suggested in 1929, is a memorable formulation of the extensive role of ancient Greece within modernity.
“You Greeks are children”. That’s what an Egyptian priest is supposed to have said to a visiting Greek in the 6th century BC. And in a sense he was right. We think of Ancient Greece as, well, “ancient”, and it is now known to go back to Mycenaean culture of the second half of the 2nd millennium BC. But Egyptian civilisation is much earlier than that: in the mid 2nd millennium BC it was at its height (the “New Kingdom”), but its origins go right into the 3rd millennium BC or even earlier.
I am recently returned home (Australia) from six months on a music research project in Cambodia. There were, of course, the practical challenges of the type I quite expected. In the monsoonal downpours, getting around in central Phnom Penh meant wading through knee-deep, dead-rat kind of drain-water. In the thatched huts of the provinces, malarial critters droned their way under my net by night. Gastro and heat exhaustion laid me flat.
A psychiatrist’s couch is no place to debate the existence of God. Yet spiritual health is an inseparable part of mental or psychological health. Something no psychiatrist should regard with clinical indifference. But what does spiritual or religious health involve? This can’t just include normalized versions of monistic theism – but the entire set of human dispositions that may be thought of in spiritual terms.