Joho the BlogMarch 2017 - Joho the Blog

March 22, 2017

Four-pound fountain pen?

I’m thinking that this Lamy 2000 pen on Amazon

lamy 2000 pen

isn’t really a one-inch cube…

pen details

…that weighs 4.2lbs.

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March 18, 2017

How a thirteen-year-old interprets what's been given

“Of course what I’ve just said may not be right,” concluded the thirteen year old girl, “but what’s important is to engage in the interpretation and to participate in the discussion that has been going on for thousands of years.”

So said the bas mitzvah girl at an orthodox Jewish synagogue this afternoon. She is the daughter of friends, so I went. And because it is an orthodox synagogue, I didn’t violate the Sabbath by taking notes. Thus that quote isn’t even close enough to count as a paraphrase. But that is the thought that she ended her D’var Torah with. (I’m sure as heck violating the Sabbath now by writing this, but I am not an observant Jew.)

The D’var Torah is a talk on that week’s portion of the Torah. Presenting one before the congregation is a mark of one’s coming of age. The bas mitzvah girl (or bar mitzvah boy) labors for months on the talk, which at least in the orthodox world is a work of scholarship that shows command of the Hebrew sources, that interprets the words of the Torah to find some relevant meaning and frequently some surprising insight, and that follows the carefully worked out rules that guide this interpretation as a fundamental practice of the religion.

While the Torah’s words themselves are taken as sacred and as given by G-d, they are understood to have been given to us human beings to be interpreted and applied. Further, that interpretation requires one to consult the most revered teachers (rabbis) in the tradition. An interpretation that does not present the interpretations of revered rabbis who disagree about the topic is likely to be flawed. An interpretation that writes off prior interpretations with which one disagrees is not listening carefully enough and is likely to be flawed. An interpretation that declares that it is unequivocally the correct interpretation is wrong in that certainty and is likely to be flawed in its stance.

It seems to me — and of course I’m biased — that these principles could be very helpful regardless of one’s religion or discipline. Jewish interpretation takes the Word as the given. Secular fields take facts as the given. The given is not given unless it is taken, and taking is an act of interpretation. Always.

If that taking is assumed to be subjective and without boundaries, then we end up living in fantasy worlds, shouting at those bastards who believe different fantasies. But if there are established principles that guide the interpretations, then we can talk and learn from one another.

If we interpret without consulting prior interpretations, then we’re missing the chance to reflect on the history that has shaped our ideas. This is not just arrogance but stupidity.

If we fail to consult interpretations that disagree with one another, we not only will likely miss the truth, but we will emerge from the darkness certain that we are right.

If we consult prior interpretations that disagree but insist that we must declare one right and the other wrong, we are being so arrogant that we think we can stand in unequivocal judgment of the greatest minds in our history.

If we come out of the interpretation certain that we are right, then we are far more foolish than the thirteen year old I heard speak this morning.

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March 12, 2017

The wheels on the watch

1. This is an awesome immersion in craft knowledge.

2. It is incomprehensible without that craft knowledge.

3. It is mesmerizing, in part because of its incomprehensibility.

4. The tools — many of which he makes for this task — are as beautiful as their results.

5. How much we must have loved clocks to have done this without these tools!

6. What sort of creatures are we that our flourishing requires doing hard things?

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March 1, 2017

[liveblog] Five global challenges and the role of the university

Juan Carlos De Martin is giving a lunchtime talk called “Five global challenges and the role of the university,” with Charles Nesson. These are two of my favorite people. Juan Carlos is here to talk about his new book (in Italian), Università Futura – Tra Democrazia e Bit.

Charlie introduces Juan Carlos by describing his first meeting with him at a conference in Torino at which the idea of the Nexa Center of Internet and Society
, which is now a reality.

Juan Carlos begins by tracing the book’s traIn the book and here he will talk about five global challenges. Why five? Because that’s how we he sees it, but it’s subjective.

  1. Democracy. It’s in crisis.

  2. Environment. For example, you may have heard about this global warming thing. It’s hard for us to think about such large systems.

  3. Technology. E.g., bio tech, AI, nanotech, neuro-cognition. The benefits of these are important, but the problems they raise are very difficult.

  4. Economy. Growth is slowing. Trade is slowing. How do we ensure a decent livelihood to all?

  5. Geopolitics. The world order seems to be undergoing constant change. How do we preserve the peace?

We are in uncharted waters, he says: high risk and high unpredictability. ““I don’t want to sound apocalyptic, because I’m not, but we have to face the dangers”I don’t want to sound apocalyptic, because I’m not, but we have to face the dangers.”
Juan Carlos makes three observations:

First, we are going to need lots of knowledge, more than ever before.

Second, we’ll need people capable of interpreting, using, and producing such knowledge, more than ever before.

Third, in democracies we need the knowledge to get to as many people as possible, and as many people as possible have to become better critical thinkers. “There’s a clear rejection of experts which we, as people in universities, need to take seriously…What did we do wrong to lose the trust of people?”

These three observations lead to the idea that universities should play an important role. So, what is the current state of the university?

First, for the past forty years, universities have pursued knowledge useful to the economy.

Second, there has been an emphasis on training workers, which makes sense, but has meant less emphasis on educating people as full humans and citizens.

Third, the university has been a normative organization (like non-profits and churches) that has been pushed to become more of a utilitarian organization (like businesses). This shows itself in, for example, the excessive use of quantitative metrics for promotion, an insane emphasis on publishing for its own sake, and a hyper-disciplinarity because it’s easier to publish within a smaller slice.

These mean that the historically multi-dimensional mission of the university has been flattened, and the spirit has gone from normative to utilitarian. “All of this represents a problem if we want the university to help society face … 21st century problems.” (Juan Carlos says that he wrote the book in Italian [his English is perfect] because when he began in 2008, Italian universities were beginning a seven year contraction of 20%.)

We need all kinds of knowledge — not just what looks useful right now — because we don’t know what will be useful. We need interdisciplinarity because so many societal challenges — including all the ones he began the talk with — are interdisciplinary. But the incentives are not currently in that direction. And we need “effective interaction with the general public.” This is not just about communicating or transferring knowledge; it has to be genuinely interactive.

We need, he says, the university to speak the truth.

His proposal is that we “rediscover the roots of the university” and update them to present times. There is a solution in those roots, he says.

At the root, education is a personal relationship among human beings. ““Education is not mere information transfer”Education is not mere information transfer.” This means educating human beings and citizens, not just workers.

Everyone agrees we need critical thinking, but we need to work on how to teach it and what it means. We need critical thinkers because we need people who can handle unexpected situations.

We need universities to be institutions that can take the long view, can go slowly, value silence, that enable concentration. These were characteristics of universities for a thousand years.
What universities can do:

1. To achieve inter-disciplinarity, we cannot abolish disciplines; they play an important role. But we need to avoid walls between them. “Maybe a little short fence” that people can easily cross.

2. We need to strongly encourage heterodox thinking. Some disciplines need this urgently; Juan Carlos calls out economics as an example.

3. The university should itself be a “trustee of the unborn,” i.e., of the generation to come. “The university has always had the role of bridging the dead and the unborn.” In Europe this has been a role of the state, but they’re doing it less and less.

A side effect is that the university should be the conscience and critic of society. He quotes Pres. Drew Faust on whether universities are doing this enough.

4. Universities need to engage with the public, listening to their concerns. That doesn’t mean pandering to them. Only dialogue will help people learn.

5. Universities need to actively employ the Internet to achieve its objectives. Juan Carlos’ research on this topic began with the Internet, but it flipped, focusing first on the university.

Overall, he says, “we need new ideas, critical thinking, and character”we need new ideas, critical thinking, and character. By that last he means moral commitment. Universities can move in that direction by rediscovering their roots, and updating them.

Charlie now leads a session in which we begin by posting questions to . I cannot keep up with the conversation. The session is being webcast and the recording will be posted. (Charlie is a celebrated teacher with a special skill in engaging groups like this.)

I agree with everything Juan Carlos says, and especially am heartened by the idea that the university as an institution can help to re-moor us. But I then find myself thinking that it took enormous forces to knock universities off their 1,000 year mission. Those same forces are implacable. Can universities deny the fusion of powers that put them in this position in the first place?

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