Saturday, September 3, 2011

Wealth


In average fashion, I’m trying to find the meaning in my life.  Can a mind actually know this?  In my case, I believe the answer is No.  There is no one meaning when you have a mind where everything shifts, where the mind is fluid and can ever contemplate new possibilities.

Lord knows, I tried to seek out the meaning.  My life is a chain of consuming ideas—I consumed them, and they consumed me.

I decided to dash off a quick list, which you’ll see below.  I was startled to see myself do it.  After more than half a century of being here I find that these ideas are all present within me.  Nothing has been lost.  These are the markers of my life.  In fact, I find that I clearly remember where I was or what was happening in my life when each of these ideas and I had our first encounters.

I have my cherished collection, much like a rich person might collect pieces of art.  Perhaps you go through your life, and, towards the end of it, you survey your cherished collection of objects.  You take joy from them and feel as though you have accomplished something.  These markers have lasting value, and this reassures you.

There are those who keep their collections private.  Others see that the value they have amassed can be enriching to more than just themselves.  They become patrons who put their wealth into museums and galleries for public enjoyment.  I know of my wealth, I just don’t know what kind of collector I am…

And here is the list.  The ideas comprising my wealth are in no particular order except that in which they bubbled up from memory as I made my list.  I have added emphasis to show ideas that came from outside sources.  The others are either my own creation or those for which I am not aware of an external influence.  And two of them are very special to me.




Friday, July 22, 2011

Over Population Passion

When they don’t speak straight to the point, I get inflamed.  The problem is ridiculously easy to see when you look straight at it.  Most people don’t, though.

Exhibit ATime magazine emblazons this cover story: “The Future of Fish.  Can farming save the last wild food?”  The article inside, by Bryan Walsh, is entitled “The End of the Line”.  The clever photograph that accompanies it is a picture of nine fishing lines and hooks, only one of which sports a fish. (Vol. 178, No. 3, July 18, 2011.  Also available at http://www.time.com/time/health/article/0,8599,2081796,00.html)  Mr. Walsh writes about the promise of fish farming, or aquaculture.  He paints a pretty picture of the domestication of food from the seas to rival humanity’s domestication of grazing mammals thousands of years ago.

Comment.  I was forced to write to the Time editors:

Dear Editors:

Bryan Walsh's report on aquaculture fails to question an underlying assumption.  While acknowledging current human population as 7 billion, he writes that, "aquaculture can be one more step to saving ourselves."  Not likely.  Human population increases by 80 million each day (populationconnection.org).  Some models suggest this growth rate will diminish with time.  Nevertheless, even 7 billion humans is too great a population to sustain.  The actual problem is not technology for food production, it is policy for population reduction.

Exhibit B.  The Center for Biological Diversity’s Pop X newsletter tells how this admirable organization spent its money to display an overpopulation message on a giant monitor at New York’s Times Square.  The brief story (at http://www.biologicaldiversity.org/campaigns/overpopulation/pop_x/pop_x_issue_9.html#one) claims the public service message will
“starkly highlight the simple but unmistakable connection between our ever-growing human population (we'll hit 7 billion this fall) and the disappearance of birds, plants, fish, snails, bears, wolves, butterflies and whales…  We hope the ad will help jump-start a national conversation on the ramifications of booming population growth and inspire even more people to action.”

Comment.  While I respect their intentions, I am forced to critique.  Using a 20 second silent video to ask people to grasp the subtle relations connecting human population growth with species extinction simple does not work.  Why?  First, Times Square is choked with visual messages.  Can you really engage someone’s attention given this competition?  Second, the message should require only the smallest amount of thinking to get its point accross.  Third, it preaches to the choir.  Only those people already concerned about threats to other species will bother to rate the message as meaningful.  That leaves out a great many witnesses to the message.

So, what is very succinct and direct, and how can it stand apart from the other visual and conceptual noise?  While I am not a PR or advert maven, I do understand some basic ideas.
  • Most people are too busy keeping their lives going to pay attention to issues of global concern (not to mention national concern).
  • Most people generally notice a situation if it triggers an unmistakable emotional response.  The news media understand this well.
  • Something is regarded as significant if it affects your pocketbook, or impinges on your welfare, or that of your family or cultural subgroup.
  • Something is regarded as significant if it threatens your ability satisfy your desires or threatens your sense of freedom of choice.
  • Most people formulate their beliefs based on the recommendations of an authority figure or famous role model.
  • Most people formulate their behaviors based on convenience, pleasure, and following group norms in order to appear socially acceptable.
  • Most people change their behaviors in a manner that will restrict their freedom, convenience or pleasure only under threat of punishment by an authoritative system (such as the legal system).

Let’s focus on this last point.  In the 1970’s Chiffon margarine ran a popular television ad in which a woman representing Mother Nature can’t tell the difference between the Chiffon product and real butter.  When the duped woman is told of her error, she exacts revenge (signified as a clap of thunder), all the while smiling and saying, “Oh, it’s not nice to fool Mother Nature!”

There are two authoritative systems available to help humanity (in Bryan Walsh’s words) “save ourselves”.  The more radical—and uncompromising—of these is “Mother Nature”.  As we continue to push against the earth’s limits, something will eventually give, and the consequences will be disastrous.  The other is comprised of national governments that can pass laws, enforce regulations, and generally direct policies that can command new ways of living.

However, in a pay-for-policies system that favors wealth over the general welfare, what is the authoritative system that can bend the will of a government away from its laissez faire, business (and wealth) knows best philosophy?  This is the second-order problem that either enables or obstructs the solution of the first-order problem (namely, overpopulation).

The hope is that an upwelling of popular concern and action would  provide the authoritative agency to change the will of a government.  This can, indeed, work successfully.  For example, see the track record of the Avaaz grass-roots organization:
Nonetheless, hooking people into a national/global conversation about the danger of overpopulation is a tall order for a public service announcement.

Still, it’s a temptation to try.  Here’s mine.  How about crafting one of your own?

“Seven billion is too many.  So was five billion.  Stop speeding toward the cliff.  Stop having babies.  Love, Mother Nature.”

Thursday, April 28, 2011

Religion and Food


With Passover slipping behind me, I am prompted to ask a question.

Question: do all religions have food-denial rituals?  Let’s speculate Yes and speculate why.

Religions endeavor to define and enforce their own brands of a moral code.  Perhaps a common element shared by religions is the idea that pursuing pleasure for its own sake—not in the service of a deity or a higher principle—is “evil”.  Pleasure-seeking is selfish at best, and hedonistic or depraved at worst.  And the lure of pleasure is something to be feared and guarded against.

To prevent pleasure from exerting undue influence in our lives, it must be carefully meted out.

The most frequently accessed pleasure is food.  In a rich society one finds oneself constantly tempted by an endless variety of gustatory creations.  Consequently, the religious being has a natural anxiety associated with food.  If I have everything I desire, will I be forced into seeking ever more flamboyant “fixes”?  Will pleasure start to lose meaning?  Isn’t gratifying every food desire deleterious to my health?  Shouldn’t I feel guilty about enjoying myself so much?  Won’t food cost me my youthful figure (not to mention my actual youth)?  And, above all, does food have ultimate control, pulling me in many directions as some sort of puppet?

The answer to these dilemmas is to demonstrate our mastery over food.  This is a natural response, with or without religion.  However, religion has capitalized on this response and has incorporated it into its moral code.  Wherever you find a religious restriction on food, there you will also find devoted followers.  Religious practice—in general, and for food in particular—reassures us that we are doing the right thing.  Food traditions allow us to believe that we are not mindless grazers, but are spiritually driven, self-determined human beings.

This is serious business!  You may not laugh!  (Right, Rabbi?)

Friday, April 15, 2011

Are Biosolids Safe?


At a recent industry-sponsored biosolids conference Deborah Koons Garcia castigated the EPA-approved practice of turning sewage sludge into fertilizer.

The waste-treatment community would like us to accept this practice.  Critics charge that the Environmental Protection Agency (EPA) has turned a blind eye to the industry’s desire to pass off toxic material as a safe fertilizer.  Could this be?  Let’s find out.

According to an EPA web page
  • ·         The risk assessment for the Federal Part 503 rule that governs the land application of biosolids took nearly ten years to complete and had extensive rigorous review and comment.
  • ·         Only biosolids that meet the most stringent standards spelled out in the Federal and state rules can be approved for use as a fertilizer. Now, through a Voluntary Environmental Management System, being developed for biosolids (EMS) by the National Biosolids Partnership (NBP), community-friendly practices will also be followed.
  • ·         Although cities decide how best to manage their biosolids, the U.S. Environmental Protection Agency (EPA) is obligated and continues to provide the public with educational information, based on the best science, about the safe recycling and disposal of biosolids.
In other words, the EPA has chosen not to regulate the production of biosolids from sewage waste.  Rather, this agency has positioned itself only to provide information to the public.

But does this really confirm critics’ charges that the EPA is capitulating to businesses that might be more concerned with profit than with human health?  Why don’t we compare the science behind the policy to make up our minds.

In a 2003 press release
the EPA announced its decision not to regulate the dioxin content of land-applied sewage sludge.  In other words, the EPA claims that its analysis of the data on sewage-born dioxins allows it to conclude that the dioxins in the sludge pose a negligible risk of increasing human cancer rates.

This, however, is not the last word on the toxicity of sewage sludge.  A Wikipedia article on sludge
contains references to studies that suggest that at least some sludge is anything but benign.  According to the article, one study published in 2002
documents numerous instances of pathology among 48 people living near a site where sludge residues were applied.  For instance, about one quarter of this population suffered from Staphylococcus aureus infections, with two deaths noted.  (Curiously, the lead author of this published study was an employee of the EPA.  Did anyone say, “Suppressed results?)

Another study cited in the Wikipedia article
presents evidence for concern.  According to the authors of this study residents near another site where sewage biosolids were applied reported a variety symptoms or maladies at statistically significant levels.  These included abdominal bloating, jaundice, skins ulcers, bronchitis and giardiasis.

This is not to say that human excrement should not be converted into fertilizer.  A number of sources suggest that human wastes can successfully boost agricultural productivity.  For example, one article summarizes a grass roots pilot project for bacterial decomposition of human waste.
According to Nancy Klehm, the brainchild behind the project, feces can be converted into high quality fertilizer—if it is collected directly from the human beings producing it.  On the other hand, trying to convert sewage sludge into something safe has the inherent disadvantage that sewage collects and concentrates many additional toxic by-products.  These include toxic metals, pharmaceutical compounds, insecticides, industrial wastes and pollution runoff from urban roads.

Finally, I’d like to ponder this question.  You mean the EPA is not the impartial entity I believed it to be?  If I can’t trust the EPA, who can I trust?  WHO, indeed!

The World Health Organization recognized that human wasted could be an essential component of agricultural nutrients in many areas of the planet.  Therefore, this organization published the results of its studies as a guideline document for people to practice safe production of “humanure”.  Here is that document:
By the way, that is only the Executive Summary.  If you want the full document, use this link:

So there it is.  From bio-mess to biomass.

Saturday, April 9, 2011

The Ragged Edge


4/2/04

It started with my Plymouth's erratic behavior. It was stalling out all the time, but the number of times it stalled and when it stalled seemed different each time I drove it. I noticed that the car's pattern of stalling was quasi-predictable, more or less tied to the engine's operating temperature. It suddenly occurred to me that there were 3 zones of operation--cold, warm and hot--separated by a chaotic transition boundary. These boundaries marked the event of the engine stalling.

I visualize these "stall boundaries" as ragged edges. You can't tell your position with respect to a boundary until you hit it. And since it's a chaotic function, the boundary's shape changes upon each instance of starting the car and running the engine.

The two diagrams here illustrate the wildly unpredictable nature of the situation.  The black line is the car’s usual progression in its temperature.  Sometimes the car would stall very few times.  Other times it would stall many times.  The difference I attribute to the chaotic transition boundaries—the ragged edges.



Now, the chaotic ragged edge idea permitted me to visualize and explain the types of stalling I was getting. There was suddenly a "perceptible" pattern of behavior that could be defined as a set of rules. As time went on, I could tell that I was--with certainty--approaching, crossing and receding from first one, and then another of the stall boundaries. However, the ragged edge made it impossible to know precisely when the crossing would occur.

This strikes me as an exciting idea. First, the ragged edge concept is easy to visualize. Second, it delineates system states that are both highly predictable (in that that they will occur) and maddeningly erratic. This distinction is made by recognizing that there are points in a zone that are either far from or close to ragged edge transition boundaries. Third, it provides a model of knowledge that distinguishes experts from novices. Experts are notable for having accumulated reliable rules for detecting or anticipating ragged edge boundary phenomena.

Although the model is simple, I believe it can be employed in many situations where one desires to explain erratic or "turbulent" system behavior. Here are a few ideas:

  • Schizophrenia: transitions between lucid thinking vs. disconnected ideation
  • Investing: transitions between aggregate buying or selling behavior
  • Management: transitions between successful planning vs. crisis-driven periods
  • Cognition: changes in attention from very focused to scattered or distracted
I think the model works if it allows situations to be represented using the following simple structure:

  1. Any number of distinct operating states (zones)
  2. Boundary events that mark the transition between adjacent (and distinct) zones
  3. A single "driver variable" that correlates to a path through the (zoned) state-space
Element 3 is perhaps the most interesting component, and the one that most limits the model's applicability. How many situations, after all, resolve to a change in only a single variable?

Nevertheless, ragged edge thinking can reveal that situations that appear to be completely disorderly do, in fact, have an underlying structure. In other words, some systems might be fundamentally simple--consisting of only a small number of zones--but appear to be complex because ragged edge transitions mask this underlying simplicity and give these systems the appearance of being completely unmanageable.




Monday, March 28, 2011

Is God Necessary?

Is God necessary?  What might this question mean? 

Is God necessary for the world to contain the exquisitely interlaced layers of design it has?

Is God necessary to establish morality?

Is God necessary to connect with the miracle of living and being?

Is God necessary for the human being to be truly human?

Is God a tool or a crutch, and what determines whether God is used as one or the other?

Does God bring a special kind of humor and equanimity to our lives?

Does God bring acceptance of death and dying?

Is God an idea that some people need more than others?  (More than other people do?  More than they need other people?  More than other ideas?)

Is God the necessary source of thankfulness or gratefulness?

Is the idea of God necessary so that people who rebel have something to fight?

Is the idea of a caring, all-good God necessary so that some (e.g., some Holocaust survivors) have someone to blame for their abandoning religion and trust?

Is love of God a substitute for actual, honest love?

Clearly, that is a lot of questioning of the purpose for God in our culture.  What is equally startling is that all this questioning can happen shy of a clear explication of what we mean by God.  And maybe that is for the best.  Perhaps the best way to understand the reason for God is to arrive at that knowledge implicitly.  Each question, by its very nature, implies a possible understanding of God.  That, I think is the best I can offer.  God’s “description” is a set of possibilities.  And the more we think about those possibilities, the more we are with God.

Can you think about many possibilities?  Is God the source of possibilities?  Are possibilities necessary?

Sunday, March 6, 2011

Furious

60 Minutes, Sunday, March 6, 2011: HARD TIMES GENERATION

The story brought me to tears.  Now my heart aches from anger and disgust.  This is not right!  How can we be proud to be  Americans when our country permits families to sink into tragedy?  Is it OK to bail out wall street and general motors, yet allow good American citizens to sink to the fringe of survival?

Here is the story:
    http://www.cbsnews.com/video/watch/?id=7358670n&tag=related;photovideo

It was much worse on TV.  There, you watched it in high definition.  There, you saw the CBS Money Watch message brought to you by XXX immediately following.  There, you gagged at the stream of senseless commercials designed to get people to part with their disposal money.

What about the family that has no disposal money?

What about the politician who is so eager to declare the "recession" to be in recession?

What about the television news magazine that shows the trashing of American values without asking anybody to change it?

Fury
Mindlessness is awareness without anger
Depression is anger without action
Determination is action without uncertainty
Fury is the fearlessness of collective consciousness
Trampling the comfortable toleration of human indignity