MEMBER MONDAY

Luigi Mangione’s assassination of UnitedHealthcare insurance CEO Brian Thompson somehow brought to mind the Aztec ritual sacrifice in which the victim’s still-beating heart is ripped from his chest to be offered as an appeasement to the sun god.

Nothing personal. Mangione apparently neither knew his victim personally nor even had any interaction with the company he’d led. The sacrificial temple was that Manhattan doorstep to an investment conference. The act, we are led to believe, was fueled by blind revenge, for what is not entirely clear.

More telling and troublesome, though, was the public reaction to the hit. A study from the Network Contagion Research Institute (NCRI) revealed an alarming surge in anti-civil activity following the Thompson assassination (click: Hashtags and Hit Lists: Social Media's Role in Justifying Violence). Social media, of course, was the first tell, with all the fancam edits and viral videos that glorified Mangione as an anti-establishment icon.

The transition of violent rhetoric from online spaces to real-world actions, however, was the most troubling revelation of the NCRI study (Killing with Applause: Emergent Permission Structure for Murder in the Digital Age) as it cited real-world behaviors among those gathered to celebrate and parody the assassination, glorifying a so-called permission structures that could inspire others to perceive violence as a legitimate form of activism…

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Culture is but one generation deep. The Conversation Project heralds the way each life story may become part of the intergenerational connective tissue.

Each conversation, however, starts at the most basic individual level by assisting participants in defining their desired end-of-life care no matter how distant that might be seen from their current life stage, whether measured in terms of days, months, or decades.

Where does one even start? Some sort of go-it-alone reflection may be tempting but prove ultimately daunting without a structured approach. Our session opens the way to identify those resources that have proved so helpful to the many others who have traveled down the same path.

Joining us at our session will be Becki Parr, the project coordinator of The Conversation Project in Boulder County (TCPBC), a program of TRU Community Center, and Jean Abbott, a retired physician who practiced and taught emergency medicine for 48 years and helped start TCPBC eleven years ago. Becki and Jean will introduce the various free resources available to initiate that all-important conversation with spouses/partners, parents, children, grandchildren, close friends, and those others who might be involved in making decisions on one’s behalf. Consider this a gift to your loved ones who otherwise might be befuddled not knowing of your desires in your now-lucid state…

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Our focus article is but a basic primer to a phenomenon one may have experienced directly or witnessed on the periphery as collateral damage (click: I Hate That I Love You).

Obsessive love was the subject of an expanded book club discussion we had years ago featuring an extraordinary article (National Geographic, February 2006 cover story, Love – The Chemical Reaction), describing more fully the biochemical foundation of this powerful yet mysterious force, together with two animating novels, The Great Gatsby and Lolita (no need to (again) read those three cited works for purposes of this discussion).

Referencing the National geographic article, "love is a chemical reaction" primarily driven by brain chemicals like dopamine, norepinephrine (noradrenaline), and oxytocin, which create feelings of pleasure, excitement, and bonding when we are attracted to someone, similar to that of one suffering an obsessive-compulsive disorder, giving special meaning to "madly in love." As a relationship develops, the oxytocin plays a greater role in fostering long-term commitment and security…

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In the face of a question about belief in God, one possible answer, while not trying to make the response sound too cute or cynical, might boil down to “Well first define God . . . . ” followed by “. . . . yes, no, or need more specificity.”

In any event, the whole matter is likely to then be filed away for consideration later, labeled as important but not urgent, even as Pascal’s Wager looms in the background i.e. if God exists and you believe, you gain eternal happiness in heaven; if God exists and you don’t believe, you risk infinite loss like eternal separation from God or hell; if God doesn’t exist, you’ve gained or lost little.

Now in these autumn years with the arrival of Later and Urgent knocking at the door, what’s sometimes heard is a different sort of hedge with the declaration that while one, perhaps not particularly religious, is deeply spiritual.

What does that even mean as we discuss the role that spiritual actually plays in the rational age in our focus article (click: The Spiritual Is Not Weird) i.e. “The spiritual is not weird because it is completely familiar (emphasis added). We become acutely aware of this dimension of reality when struck by a piece of music, moved by a great piece of art, overcome with a love for someone, engrossed in a work of literature, or witnessing profoundly heroic or altruistic action.”…

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Calling on all you Highland members in pursuit of that elusive quality called excellence in your chosen field – whether it be music, painting, architecture, writing, sculpture, film making, photography, visual or performance art – to ask whether you identify with a trait cited in the focus article (click: Divine Discontent):

The most fulfilled people I know tend to have two traits. They’re insatiably curious – about new ideas, experiences, information and people. And they seem to exist in a state of perpetual, self-inflicted unhappiness.

Please share your perspective on whether your own unambiguous pursuit of excellence means that you fling yourself into those pursuits destined to make you unhappy – gloriously and sublimely unhappy. Steady as you go, dogged determination is the key. Discipline, aspiration, and revision. Never give in, never, never, never, never, never. It’s what makes life meaningful…

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The focus article (click: The Forces Of Chance) recounts an example of that capricious, unknowable, yet all-powerful force known as chance – the way a casual tourist visit to Kyoto led to the eventual sparing of that city from its incineration almost twenty years later in August 1945, or the way a momentary cloud clearing led to the destruction of Nagasaki a few days later (sparing “lucky Kokura”). As Melville wrote, “chance . . . has the last featuring blow at events.”

There seems to be an ongoing hubristic notion of man’s ability to tame, even domesticate, this world of contingency and probability. Perhaps impossible, it is submitted, in that we produce too many models that are often wrong and rarely useful. When we try to explain our social world, we foolishly ignore the flukes. Confidence in a predictable future “is the province of charlatans and fools.”

We’d last discussed man’s reach for probabilistic certainty in our MM 11/20/23 Free Will discussion, with the surface appeal of causality, and thus god-like foresight, by simply knowing the positions, direction, and velocity of every particle in Newton’s deterministic universe. Whoops. Confidence in that so-called Laplace predictive model went out with the introduction of quantum mechanics which shifted our world from determinism to indeterminism (cue, again, the charlatan quote)…

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We shall explore the boundaries of Securus Locus as we share personal examples, if any, of Lucid Dreaming – a dream state marked by an actual awareness of being in that dream and coupled, in some cases, with the ability to control the dream itself. A reported estimate of fifty percent of adults have experienced at least one such lucid dream and five percent do so once a month.

Our focus article Living In A Lucid Dream sets the stage, starting with a rather surreal account – but aren’t they all? – of her own lucid dream and then going on to some of the research in the way the brain “roars to life in the darkness.” The brain, you see, moves along the spectrum of consciousness with the dorsolateral prefrontal cortex waking up after REM sleep.

But never mind all that as we, perhaps, relate our own experiences with the described dream condition where thoughts constitute reality and we become this free-floating hallucinating Id, unfettered by normal physical constraints within this world of no consequences. Welcome to an area – testing the boundary of poetry, myth, even sanity – that might itself be central to the creative process. You may have witnessed the power of the subconscious that time you went to bed thinking of an intractable problem only to find it to have largely been solved with some blinding insight the next morning…

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We’ll break from our normal MM moratorium on contemporary politics to discuss the national election through the lens of (click:) Plato's Cave and the Stubborn Persistence Of Ignorance. Ignorance. The session is meant not to change any minds at this late stage but as a way to reexamine and apply Plato's allegorical rendering from over twenty-four centuries ago. It might just as well have been yesterday.

The basic set-up:

The most memorable image of ignorance occurs in what is probably the most famous passage of all philosophy: Plato’s Allegory of the Cave in “The Republic.” Recall the scenario: human beings dwelling in the darkness of an underground cavern, bound at the legs and neck so that they cannot move, even to turn their heads. They have no other memory of life, since they have been imprisoned in this way since childhood. Before them, they see only moving shadows that are cast by objects unknown to them, illuminated by a flickering fire that we are told lies somewhere behind them. They know nothing of this except the shadows and hear only echoes from the voices of their keepers, whom they have never seen. In such a benighted state, they pass their days.

Surely you jest. Of what possible relevance could some bizarre cartoon image of captive humans – chained prisoners, immobilized since birth, locked into straight-ahead stares at the front wall of some dark cavern illuminated only by a backlit fire casting shadows of unseen objects – have to do with anything . . . let alone to do with our divisive politics? Maybe everything. Plato ends the allegory with a chill, “They’re like us.”…

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F. Scott Fitzgerald, who knew something about the subject of money, is reported to have commented to Ernest Hemingway, ”You know, the rich are different from you and me” to which Hemingway responded, “Yes, they have more money.” That’s it?

We are introduced to the characterization of four of the reported 2,781 ultra-rich (multi-billionaires) in Plutocrat Archipelagos to discuss whether the asserted psychological profile of those instinctively “retreating into their money” – doomed to a directionless spiral – comports with our own understanding of the breed. Fair comments or garden-variety envy?

My own limited up-close-and-personal experience came some forty years ago, courtesy of a banker’s invitation to join a ski holiday group in Verbier, Switzerland. Though the overall experience was quite enjoyable, I had the distinct feeling of being the “other” among those whose conversation was often peppered in ironic tones, clever innuendo, and hidden “tells,” as in oh, I see Linie (Linus Pauling’s grandson) went to town this morning for his job of checking on his bank account balance…

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Killing time here means time is killing you. No, it’s not that we are ill-equipped with a short life, but rather it’s our wastefulness of time that makes it so. Seneca teaches us that life is long if you know how to use it (click: On The Shortness Of Life).

(His) memo from life’s final quarter: “How stupid to forget our mortality, and put off sensible plans to our fiftieth and sixtieth years, aiming to begin life from a point at which few have arrived.” Stupid? Easy for him to say, yet we “mortals” may have been preoccupied in those earlier years with our figurative survival while we thrash ourselves upstream to spawn.

Point well taken, however, when he observes everyone hustling their lives along, troubled by a longing for the future and weariness of the present. We’ve discussed before the extent to which our then-present earlier lives may have been hijacked by some other priority or distraction, captured by cartoonist Garry Trudeau’s (Doonesbury) lament about trying to develop a lifestyle that didn’t require his presence. One sighs reflecting on one’s twenties-self and what might have been missed in return for that career, that future…

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They are the modest ones. They work behind the scenes, in groups. They were the carrots in the third-grade play.

Democratic government isn’t really designed to highlight the individual achievement of unelected officials. In fact, the 2.2 million federal employees are seeking additional protection that would make it more difficult for a future administration to go after “the blob” by re-applying a former policy known as Schedule F.

What a perfect time, then, to highlight among their ranks an otherwise-invisible instance of doggedly-pursued heroism, courtesy of the private Partnership For Public Service described in our discussion piece (click: The Canary, by Michael Lewis). Do not be misled by the lack of rhetorical flourish describing the work of Christopher Mark: “Led the development of industry-wide standards and practices to prevent roof falls in underground mines, leading to the first year (2016) of no roof fall fatalities in the United States. A former coal miner.”

A former coal miner. One who happened to be the son of a Princeton professor (a story of its own i.e. an academic specializing in the use of photoelectric models to test the effects of physical on virtually any object), who then “lit out in the Territory” taking him to the intersection of (gothic) architecture and art, engineering, science, geology, and statistical analysis...

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Damn you Jonathan Edwards. Or, rather, may it be said we are the ones damned per that sermon for the ages by preacher Edwards on July 8,1741 (click: Sinners In The Hands Of An Angry God). He would not finish it. The New England (Enfield, Connecticut) congregation, described as without particular readiness nor even polite attentiveness, was transformed until the crying and weeping became so overwhelming that Edwards was forced to discontinue the sermon and allow the pastors to join the people and pray with them.

I was not in attendance for that sermon but might just as well have been for this sixth grader bore witness to a graphic depiction of that very sermon prominently displayed in the back of Sunday school class. Every week, there it was, souls pictured as nothing but loathsome spiders literally hanging by a thread over the cauldron of hell, to be dropped but for the grace of God. And this, mind you, was Presbyterian-lite.

May we devote one hour of our busy lives to ponder . . . . . eternity . . . . that is, share in this Securus Locus forum the way our everyday thoughts, actions, and attitudes may be shaped, if at all, by thoughts of what happens after we shuffle off this mortal coil. After all, we’ve had a lifetime to think about it...

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Few of us seem to care about the matter until the emergency is inside our own home but it’s probably a safe bet that there lurks some sort of mental illness – schizophrenia, bipolar disorder, or acute depression – among each of our extended families or friends.

The darkness can be cloaked in silence. The very phenomenon repels intrusion as if a fine mist of shame envelops the private interior. The sufferer may refuse treatment. The parent is but a helpless witness to the child’s descent into, say, severe anxiety. The ultimate tragedy occurs when the final articulation is suicide – as it was with the son of Jim Martin, the author of our discussion piece (click: Commentary, Search For Health Care Treatment).

Jim will join our session as lead participant as he himself lives with bipolar disorder, a mental health condition characterized by extreme mood swings from soaring highs to depressive lows. There, he said it. He didn’t happen to choose the condition but he has chosen to share it with us. That is his gift. His courage demonstrates that life is more than a spectator sport...

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What seems anecdotally evident is borne out by statistics i.e. 40 percent of newlyweds had been married at least once before. At least that’s the report from our discussion piece (click: Temporary Marriage) as it argues for trial marriages, or marriage limited by contract, in the case of partners who do not intend to have children. A renewable contract would require partners to say, “I choose you again,” every five or ten years. Childbearing would trigger a longer commitment.

Discuss: imagine a shrink-to-fit marital model that actually comports with the realities of partner dynamics. Margaret Mead once suggested a two-step version of marriage that matches the partners’ sensibility, means, and circumstances – maybe an “individual commitment,” easily dissolved in the early stages, followed by a “parental commitment,” if and when ready. Longevity alone shouldn’t be the marker of a happy, healthy marriage when that “death do us part” vow becomes more of a sentence than an aspiration.

The contrary argument is that a pledge is a pledge. But then the question comes down to/with whom? Were the relationship to be deemed a private affair between two consenting adults the matter would seem contractual in nature and thus subject to update i.e. some combination of a living, breathing postnup and vow renewal...

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Our challenge for this session is to peek behind the gaslighting known as modern economic theory and ponder the realities of our national debt, now $35.28 trillion. And climbing. Exponentially. The national debt actually increased by $17.96 trillion over the last ten years. For some context, total consumer debt – all the mortgage, auto, credit card, and student loan balances – is another $17.80 trillion.

In other words, just the increase in our national debt over the past decade went up by the same amount as the sum of all existing private debt currently owed by the entire population. (By the way, the national debt number doesn’t even include so-called unfunded liabilities like social security and medicare which, if included, would roughly triple that official debt number.)

Here’s the ultimate prize – yes, a free dessert – for the first person to offer any credible, or even an incredible, plan to grow out of this existential problem, something beyond a timeline featuring a point labeled “then a miracle happens.” That challenge goes not only to the principal but to its ultimate servicing given the quote attributable to Einstein that the most powerful force in the universe is compounding interest (“eighth wonder of the world”)...

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Faustian bargain comes from the sixteenth-century German legend of Johan Faust, a magician who sold his soul to the Devil in exchange for knowledge, magical powers, and access to all the worldly pleasures – the singularity of all people. These he received but was eternally damned in the exchange.

Our focus piece (click: Our Faustian Bargain), written by the author of the recent book Devil’s Contract, posits that “Faust” is primarily an artist in that he deals in the magic of illusions, just as the novelist, playwright, or film director. The manufacture of those fantastical, dreamlike illusions rendered today would have been deemed powerful magic by our ancestors. While the tale might be autobiographical as applied to every human, the question becomes whether Faust is an allegory for the dangers of illusion extended more broadly.

That is, the author applies the term Faustocene as he holds up a mirror to modern society with its “desire for power disguised as a thirst for knowledge” to find a stained soul. Bourgeois politics itself – whether it be liberal, or conservative – is unable to recognize the threat of the fascist Devil until it’s too late. Fascism, you see, is a Faustian bargain: the national soul is exchanged for fantasies of making the nation great again. Wake up and smell the sulfur...

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Be not afraid. Our focus piece consists of a mere 262 words. Certainly you have given thought to the subject of life and death since that sophomore (lit, wise fool) encounter with Hamlet's Soliloquy. Rejoice in knowing, with the translation of a few obscure words and after a lifetime of experience, it is no longer the intimidating piece you might recall from your high school English class. We are finally ready to conquer the territory, marked on the maps as There Be Dragons, that is labeled Or Not To Be.

We’re not entirely sure whether Hamlet was speaking as some twitching depressive over the recent murder of his father or engaged in general philosophical reckoning when he wondered aloud in his Act 3 Scene 1 speech about taking arms to oppose all the slings and arrows in that sea of troubles and to simply die, to sleep. How simple it would be, with a bare bodkin – a knitting needle – to be shuffled off this mortal coil (Elizabethan word for the fuss and bother of life).

But then, he says, there’s the rub (a lawn bowling term meaning an obstacle on the turf that diverts the ball’s trajectory) that makes us pause about going down this one-way street to the unknown. Indeed, conscience – oh yeah, there’s that – does make cowards of us all (not to mention certain other Beliefs that would condemn one to Dante’s Seventh Circle of Hell).

Anyway, by the end of the soliloquy, he pulls himself out of this reflective funk by deciding that too much thinking about it may actually prevent such contemplated action. Life may be burdensome and devoid of power – just count all the things that annoy him – but, in the end, such lack of power prevents us from actually taking action for fear of the unknown.

What thinkest thou?...

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This session targets parents and grandparents or others interested in The Case For Not Sanitizing Fairy Tales: 

"The fairy tale acknowledges that parents do not always love their children, that loved ones die, that evil is real and powerful. These truths make grown-ups uncomfortable; we are eager to smooth over a child's fear with comforting falsehoods. Children are wise enough to be afraid of death, loss, and danger. The question is whether we allow them to wrestle well with these fears or not."

While protecting the innocence of children by sheltering them from overly gruesome material is something all good parents seek to do, have we swung so far in our attempt to protect children that we don’t tell stories that help them process dark things? While we haven’t always been so leery of the violence in fairy tales, in this strange age we subject our children to drills at their schools to prepare them for active shooters in the classroom but consider them too fragile to be told stories that take evil and death seriously. Is this sheltering from the classic grit of fairy tales benefiting them, or are these just the sort of stories they need to be able to endure the violence that hangs like a shadow over our world?"..

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When God foreclosed on Eden, he condemned Adam and Eve to go to work. Work has never recovered from that humiliation. From the beginning, the Lord’s word said that work was something bad: a punishment, the great stone of mortality and toil laid upon a human spirit that might otherwise soar in the infinite, weightless playfulness of grace. (Essay, What Is the Point of Working?).

An update of sorts now comes more than forty years after Lance Morrow first wrote the above words in 1981, courtesy of the following recent quote by “Slacker” that leads our focus article (click: Work Pays America!), “I may live badly, but at least I don’t have to work to do it.” Says who?

Says the prospect of a looming zeitgeist best captured by Churchill in comparing two economic models i.e. the inherent vice of capitalism is the unequal sharing of blessings; the inherent virtue of socialism is the equal sharing of miseries…

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A Monty Python sketch features an unnamed man visiting the Argument Clinic, saying he’d like to have an argument and asks if he’s in the right place only to be informed he’d already been told that he is, to which the man responds that no he hadn’t, thereby initiating a shallow back-and-forth exchange of petty and contradictory “is/isn’t” responses until the man states he’s not getting what he paid for as they argue over whether or not they’d been arguing until the bell rings marking the end of the paid-up time which the man additionally disputes as he storms out of the clinic with an exasperated “this is futile.”

The sketch has been used as an example of how not to argue in that it contains little more than ad hominem attacks and contradictions without contributing much to critical thinking, a classical case of dialogue where two parties are unwilling to cooperate and is characterized by such flawed logic as in the way one man was attempting to argue that the other was not arguing with him. Catch-22, English humor style.

Welcome to our own argument clinic as we discuss this very short and readable field guide to bad arguments (click: Logical Fallacies). Being able to spot them is the first step to defeating them. There are seven types: the appeal to ignorance, ad hominem attacks, the slippery slope analogy, the straw man, the appeal to authority, the false dichotomy, and whataboutism. Their use does not necessarily mean the point is wrong, merely that its maker is resorting to underhand tactics to try and win…

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