Upper West Side, New York, 6.44 pm
It turns out that hybrid vehicles’ fuel efficiency varies from country to country, due in part to “national driving styles”:
When the computer generated vehicles were “driven” according to the real world driving data, the hybrids generated fuel savings of 48 percent in India and up to 55 percent in China, compared with around 40 percent in the US. Why the discrepancy? At low speeds, such as found in many cities, the internal combustion engine is inefficient, and so in the hybrids the electric motor took over. Energy recovered through regenerative breaking – when the electric motor is allowed to run backwards as a generator when the car is slowing – was, as expected, the main reason why they hybrids were much more efficient.
The second most important factor surprised the researchers. “We forgot about the aggressiveness of the driving styles,” says [researcher Anand] Gopal. “Dense traffic and aggressive driving styles favor hybrids.” In India and China, driving involves a lot of accelerating and braking – which can both be done more efficiently with an electric drive train versus a petrol engine. Although a major road in Los Angeles or London may be a pain to get through at rush hour, it does not require the levels of hard, emergency, braking required in New Delhi, Gopal says. Drives that include more time in traffic jams and fewer motorways also generated greater benefits from hybrids.
John McDuling suggests the decline of suburbia bears some of the blame:
Two themes being talked about in retail lately are the death of the mall, and the decline of logo-centric fashion. Both malls and (to some extent) the obsession with logos emerged in the first place due to the rise of the suburbs. Suburban developments were in many cases built around shopping malls, and the homogeneity of the suburbs created a mentality that “resulted in group think and concentration of brand interest,” Piper Jaffray argues. This environment helped logo-centric brands like Abercrombie and Fitch prosper.
Normcore aside, that is no longer the case: branded clothes have been displaced by so-called fast fashion, designs that are basically straight from the catwalk, more sophisticated – like cities, if you will, in contrast to the suburban aesthetic of the logos. It’s far too early to describe the suburbs as dying, but a shift back to the cities is happening, and it looks like its already having an impact, on shopping malls and teen clothing retailers at least.
(Photo by Vivian Peng)
Koa Beck explains why Vera Nabokov “remains a revered figure” – and often a source of envy – among writers:
Vera not only performed all the duties expected of a wife of her era—that is, being a free live-in cook, babysitter, laundress, and maid (albeit, she considered herself a “terrible housewife”)—but also acted as her husband’s round-the-clock editor, assistant, and secretary. In addition to teaching his classes on occasion (in which Nabokov openly referred to her as “my assistant”), Vera also famously saved Lolita, the work that would define her husband’s career, several times from incineration, according to Stacy Schiff ‘s Pulitzer Prize-winning 2000 biography, Vera (Mrs. Vladimir Nabokov). With Vera by his side, Nabokov published 18 novels between 1926 and 1974 (both in Russian and English). Through 1976, the year before his death, he also published 10 short story collections and nine poetry collections along with criticism, plays, uncollected short stories, and translations.
She goes on to describe other literary partnerships:
A beagle takes playing catch to a whole new level:
I took the girls out myself to the park today, which was jammed with picnickers, weekenders and stoners. Drum circle at one end, young Washingtonians sprawled out on the lawn at the other; some Latino soccer players kicking up dust in between; an occasional giant crown passing through from an Easter service; boyfriends balancing girlfriends in yoga poses; a rasta in a loin cloth; awkward prepsters swaying nervously; a child showing off her Easter gown; and the blossoms bursting out of the very branches:
I’m not sure that’s the typical scene many think of when they think of Washington. But on a day like today – a true high holiday – it was really good to be home.
We pulled out some 4/20 stops today – this video is a classic – but focused more on the Easter side of things. One simple account of Easter’s meaning today; one surpassing meditation on its power and vitality; and a George Herbert poem to say what prose cannot.
How to write: advice from Doris Lessing. How to pray: Rosary-learning from Carolyn Browender. How men react to being cruised the way they cruise women; and a hauntingly beautiful portrait of a mother and daughter.
As of today, we have 28,395 subscribers. Join them here. Update from one:
I have been reading the Dish since I followed a link to it from a National Review Online article by Jonah Goldberg. (You guys still friends I wonder?) My memory is little foggy on the point, but I remember donating 20 bucks to your site in your very first attempt to monetize it, before you went over to The Atlantic. So when you said you were going to start charging a subscription to your site, I decided to wait and see if you were really going to go through with it. It soon become apparent that this was real deal, but then I somehow just never got around to it. Anywho, I paid $50 – one year plus arrears for the last year-and-a-half of foot-dragging.
I keep coming back to this site for a number of reasons. First and foremost, I do not have time to browse the Internet the way I used to, so I rely on you and your staff to connect me to interesting content. (Through you I discovered, for example, Coursera, where I’ve taken a half-dozen of their online courses). Secondly, I love your honest and nuanced engagement with the issues, which is expressed in a clear and accessible every man’s style of writing. Finally, I enjoy the eclecticism of your posts, as well as your amusing little pet obsessions. (Speaking of which, I have a burning question. Do you really – now be honest with me – get turned on by a “smoking hot beard” in the same way that I do by a nice set of tits? Don’t bother answering, I know the answer already and it cracks me up!)
I am attaching a view from the window of my office in Sassari, Italy (island of Sardinia), where I own and run a private language school. I would be honored if you used it for one of your contests or in your regular posts.
Happy Easter to you and your family!
Happy Easter to all our readers. And see you in the morning.
Dave Cullen, author of the best-selling book Columbine, addresses the lessons that much of the mainstream media haven’t yet learned from the tragedy:
Casey Chan puts the anniversary in a broader context:
History buffs might not know this already but it seems as if this week—April 14th to April 20th—might be the worst week in American history. Things like President Lincoln being assassinated, the Bay of Pigs invasion, the Columbine shooting, the Virginia Tech school shooting, the Oklahoma City bombing, the Boston Marathon bombing, etc. all happened during this week in history. Of course, if you look back far enough into history, you’re going to find something terrible for every day because, well, terrible things happen all the time. But you have to admit, this week just isn’t a good week for American history.
From an Esquire profile of Frank DeAngelis, the Columbine principal retiring this year after 35 years at the school:
Mr. D’s job of reconciling the past with the present and the future is a difficult one. Because, as the students will readily attest, people are uncommonly weird about Columbine. Tour buses stop to let their riders snap pictures during the school day. Visitors take selfies in front of the school’s sign. Travelers who’ve gotten lost looking for the memorial end up wandering around the parking lot. The memorial was built in 2007, in nearby Clement Park. It was set away from the school to deter tourists from bothering students, but that didn’t work. They keep coming. To them, the school itself is the monument.
David Sedley delves into the philosophy of Epicurus:
Hedonists are ethical thinkers who hold that things are good precisely in so far as they are pleasant, and bad precisely in so far as they are painful. Epicurus was, more specifically, an “egoistic” hedonist, in that he took it to be obvious that the good for each individual, from the moment of birth, is that person’s own pleasure, not other people’s: in other words, your life is a good one if, and only if, you yourself enjoy it. Although an enjoyable life must, according to Epicurus, be centred on moral virtue, what makes it worth living is in the last analysis your enjoyment of it, and not the morality for its own sake.
Moreover there are, besides moral propriety, other factors equally indispensable to enjoying your life.
From “Easter” by George Herbert (1593-1633):
Rise heart; thy Lord is risen. Sing his praise
Who takes thee by the hand, that thou likewise
With him mayst rise:
That, as his death calcined thee to dust,
His life may make thee gold, and much more, just.
Awake, my lute, and struggle for thy part
With all thy art.
The crosse taught all wood to resound his name,
Who bore the same.
His stretched sinews taught all strings, what key
Is best to celebrate this most high day.
Consort both heart and lute, and twist a song
Pleasant and long:
Or, since all musick is but three parts vied
O let thy blessed Spirit bear a part,
And make up our defects with his sweet art.
(Caravaggio’s The Incredulity of St. Thomas, 1602, via Wikimedia Commons)
Alex at Weird Universe captions:
An ad by a Seattle burger restaurant, inspired by the fact that Easter Sunday is on April 20 (4/20), which is a special day for cannabis enthusiasts. Of course, some people are already saying that the ad offends them. But in the ad’s defense, there is a long-standing argument that Jesus and his disciples probably were cannabis users. Though I doubt that argument is endorsed by the Vatican.
Money quote from the guy responsible for the ad:
“No one group is sacred,” [Lunchbox Laboratory owner and "practicing Catholic" John Schmidt] said. “Do you ever watch South Park where they parody everybody and every religion and pretty much anything?”
Update from a reader:
Epiphanius quotes the Gospel of the Ebionites where Jesus has a confrontation with the high priest. Jesus chastises the leadership saying, “I am come to end the sacrifices and feasts of blood; and if ye cease not offering and eating of flesh and blood, the wrath of God shall not cease from you; even as it came to your fathers in the wilderness, who lusted for flesh, and did sat to their content, and were filled with rottenness, and the plague consumed them.” [Numbers 11:32-34]
Thou shalt not kill. No one was harmed in the making of the spliff.
Researchers in Switzerland are closer to understanding why extreme stress appears to have second-generation effects:
The researchers studied the number and kind of microRNAs expressed by adult mice exposed to traumatic conditions in early life and compared them with non-traumatized mice. They discovered that traumatic stress alters the amount of several microRNAs in the blood, brain and sperm – while some microRNAs were produced in excess, others were lower than in the corresponding tissues or cells of control animals. These alterations resulted in misregulation of cellular processes normally controlled by these microRNAs.
After traumatic experiences, the mice behaved markedly differently: they partly lost their natural aversion to open spaces and bright light and had depressive-like behaviors. These behavioral symptoms were also transferred to the next generation via sperm, even though the offspring were not exposed to any traumatic stress themselves.
Virginia Hughes adds:
The study is notable for showing that sperm responds to the environment, says Stephen Krawetz, a geneticist at Wayne State University School of Medicine in Detroit, Michigan, who studies microRNAs in human sperm. (He was not involved in the latest study.) “Dad is having a much larger role in the whole process, rather than just delivering his genome and being done with it,” he says.
Viktoria Sorochinski describes her project Anna & Eve, which profiles a mother and daughter:
I first met Anna and Eve in Montreal where I used to live…. They drew my attention because of the unusual dynamic of their relationship. They seemed to interact like two sisters rather than like a mother and a daughter. The little Eve had this incredible power and maturity which one can very rarely encounter in a 4-year old child. The mother, on the other hand, seemed to be much more childish and naive for her age. They were both in the process of growing up and discovering this world. They were both learning from each other.
See more of Sorochinski’s work here.
Michael Brendan Dougherty reflects on the way Christians celebrate Easter, finding that the patterns of Holy Week reveal “a larger, more comprehensible story about God’s covenant with man.” How he describes the movement from Good Friday to Resurrection Sunday:
We gather at the edge of sanctuary, which is the symbol of the heavenly Holy of Holies, and re-enact the part of the vicious mob in Jerusalem who called for the death of God for the sake of God’s name. We become the Roman torturers who mocked the King of the universe with a crown of thorns. We play the roles of the screaming and vain religious men, who work themselves into a fury. Our pastor intones the hysteria of the chief priest who condemned God Himself as a blasphemer. We once more present to God (and to ourselves) the bitter betrayals, laziness, and weakness of the Apostles after whom our priests are modeled — and who too often imitate their bad example.
And after all this, our own Via Dolorosa, we are finally prepared to hear the words, “Father, forgive them for they do not know what they do.”
This re-enactment — in which reality is suffused with divine meaning — does not end with the liturgy at our Church and is not reserved for the devout or even the believing. Once this vocabulary for understanding the universe seeps into the imagination, the world takes on the same patterns.
At least when it comes to demographics:
Maybe the most surprising thing here is that most of the US’s religious diversity comes not from religious minorities, who in total are only 5.3 percent of the population, but from the 16 percent of Americans who are unaffiliated. Part of that has to do with the fact that, for all of the US’s racial diversity, many of those racial minority groups tend to Christian: most African-Americans, certainly most Latinos, and a significant share of Asian-Americans.
Now compare the US to France and you’ll see two things: that France has almost twice as many unaffiliateds, as a share of … overall population, and eight times as many Muslims. This comparison also gets to a shortcoming in Pew’s metric, though. Something this data does not show is intra-Christian diversity: the US has lots of different Christian groups, whereas French Christians are overwhelmingly Catholic. Diversity between Catholics and Protestants alone has been hugely important for US religious history. While Americans may not be super-diverse along broader religious categories, that intra-Christian diversity has been a real challenge in the US, and one that the country has done an unusually good job of dealing with.
Emma Green connects these findings to another Pew study on religious violence, noting that “some of the least religiously diverse countries also experience some of the most religious violence”:
Elizabeth Corey reviews Marc DeGirolami’s recent book, The Tragedy of Religious Liberty, which offers an approach to disputes about the First Amendment that “does not rank [competing] values, but rather sees that all of them may well be more or less important, depending on the circumstances”:
Tragedy in the ancient sense, observes DeGirolami, moves not from joy to sorrow but from “struggle to unresolved struggle.” Its essence lies in recognizing fundamentally competing goods and the consequent realization that the conflict between them is permanent. Thus in Aeschylus’ Agamemnon, for example, Clytemnestra can never be at peace with Agamemnon’s sacrifice of their daughter, even as Agamemnon understands his civic duty as king to require the terrible deed. Both characters act on their respective notions of good, which are partial and incomplete. Both, in taking the action they do, fail to recognize and value something else of great importance.
In just this way, DeGirolami points out that the pursuit of a single value necessarily sacrifices the other goods that have not been chosen.
She goes on to connect this style of thinking to Oakeshott’s:
In November, the Dish noted the publication of N.T. Wright’s 1700-page, groundbreaking exploration of St. Paul and the origins of Christianity, Paul and the Faithfulness of God. In a profile of the Anglican priest and scholar, Jason Byassee takes the measure of his intellectual ambitions:
Wright’s goal in his teaching and writing is to massively revise the way Christianity has been articulated for generations. Christian faith, for Wright, is not about going to heaven when you die. It is not about the triumph of grace over the law of the Old Testament. He says its key doctrine is not justification by grace alone, the cornerstone for the Protestant Reformers. The church has misread Paul so severely, it seems, that no one fully understood the gospel from the time of the apostle to the time a certain British scholar started reading Paul in Greek in graduate school.
“Apologist” and “revisionist” usually don’t fit on the same business card. A significant New Testament scholar told me of the time he first heard Wright speak. “He sounds like the voice of God,” he told a friend on the way out. Then he overheard someone else leaving the same lecture quip, “That guy thinks he’s the voice of God.”
He goes on to highlight Wright’s contributions to the “New Perspective on Paul” (NPP), described as “a relatively recent theological discussion about what Paul really taught about salvation”:
In an interview, the poet Christian Wiman, whose work often grapples with doubt and death, turns his attention to joy:
I feel that there is a great deal of joy in my work of the past ten years, but I do get letters from people telling me to ditch the sackcloth and ashes, and I get tired of my own grimace in mirrors. Can one really just decide to be more joyful, though? One aspect of joy is the suspension of will—the obliteration of will, really—though probably there is an element of discipline in being prepared for joy, just as there is in being prepared for poetry. “Iridescent readiness,” W. S. Di Piero calls it. And there are these lines from Richard Wilbur:
Try to remember this: what you project
Is what you will perceive; what you perceive
With any passion, be it love or terror,
May take on whims and powers of its own.
The thing is, we are always going to feel God’s absence more than his presence. We are always going to feel the imprint and onslaught of necessity, which is the crucifixion, more than we feel the release and freedom of pure joy, which is the resurrection. The first we experience; the second, even when it emerges out of experience, we believe. In that tiny gap of grammar is an abyss of difference. Suffering we know and share intimately with Christ (it’s how we bear it). Faith and hope are always imaginative—that is to say, projective—acts: “Tomorrow I shall wake to welcome him.”
Jeremy Polacek notes a new and disruptive sculptural incarnation of Jesus Christ:
Lying blanketed and forlorn on a [Davidson, North Carolina] bench, “Homeless Jesus” has inspired a conversation about homelessness in general, appropriate depictions of Christ and at least one call for his arrest. The life-size statue is the work of Canadian sculptor Timothy Schmalz who in his artist statement says he’s “devoted to creating artwork that glorifies Christ.” His “Homeless Jesus” is controversial for many reasons; most importantly because of the pose. The figure depicts Jesus as a man under a blanket, with only his exposed feet, wounded by crucifixation, to give away his identity — a starkly different image than the images Christ on the cross, Christ at the nativity or Chris the redeemer that we are used to seeing.
The idea seems to be catching on:
Damon Linker argues that it won’t happen until religion “comes to grips with and responds creatively to the fact of pluralism”:
[P]erhaps the most daunting obstacle to getting the nones to treat traditional religion as a viable option is the sense that it simplifies the manifest complexity of the world. Yes, we long for a coherent account of the whole of things. But we don’t want that account to be a fairy tale. We want it to reflect and make sense of the world as it is, not as we childishly wish it to be.
The tendency toward oversimplification is a perennial temptation for all forms of human thinking, but it’s especially acute in matters of religion … There is a whole, and it can be grasped. But it is a complex whole. A pluralistic whole. A differentiated whole shot through with contradiction and paradox. This is something that modern men and women intuitively understand, even if they’ve never read a word of the great philosophical pluralists (Daniel Bell, Isaiah Berlin, and Michael Oakeshott), and even if they choose to devote their lives to fighting it in a futile and self-defeating embrace of fundamentalism.