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		<title>Reconsidering Nietzsche–Six Questions for Julian Young—By Scott Horton (Harper&#8217;s Magazine)</title>
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		<description><![CDATA[Reconsidering Nietzsche–Six Questions for Julian Young By Scott Horton Julian Young is a well-known scholar of nineteenth- and twentieth-century German philosophy. I put six questions to him about his new book, Friedrich Nietzsche: A Philosophical Biography. 1. Most books that address Nietzsche’s life and writings discuss his difficult relationship with Richard Wagner, but your book [...]<img alt="" border="0" src="http://stats.wordpress.com/b.gif?host=rock0head420.wordpress.com&amp;blog=4519113&amp;post=130&amp;subd=rock0head420&amp;ref=&amp;feed=1" width="1" height="1" />]]></description>
			<content:encoded><![CDATA[<h1>Reconsidering Nietzsche–Six Questions for Julian Young</h1>
<p><em>By <a href="http://harpers.org/subjects/ScottHorton"> Scott Horton</a></em></p>
<p><em>Julian  Young is a well-known scholar of nineteenth- and twentieth-century  German philosophy. I put six questions to him about his new book,</em> <a href="http://www.cambridge.org/us/catalogue/catalogue.asp?isbn=9780521871174">Friedrich Nietzsche: A Philosophical Biography.</a></p>
<p><em>1.  Most books that address Nietzsche’s life and writings  discuss his difficult relationship with Richard Wagner, but your book  deals  more systematically than others do with Nietzsche’s ideas about  music, and the book’s website even includes a <a href="http://www.cambridge.org/us/nietzschemusic">series of pieces composed by Nietzsche.</a> How did Nietzsche’s ideas about music affect his philosophy?</em></p>
<div class="blogimage"><img src="http://harpers.org/media/image/blogs/misc/prof-young.jpeg" alt="[Image]" width="200" height="201" /></p>
<div class="caption">Julian Young</div>
</div>
<p>“Without music life would be an error” is a great T-shirt  slogan, but its meaning is far from obvious. Here is how Nietzsche  glosses his aphorism in a letter from 1888, the last year of his sanity:</p>
<blockquote><p>Music … frees me from myself, it sobers me up from myself, as  though I survey the scene from a great distance … It is very strange. It  is as though I had bathed in some natural element. Life without music  is simply an error, exhausting, an exile.</p></blockquote>
<p>Nietzsche’s first book, <em>The Birth of Tragedy</em>,  dedicated to Richard Wagner, is constructed around the duality between  the “Apollonian” and the “Dionysian.” Apollo stands for intellect,  reason, control, form, boundary-drawing and thus individuality. Dionysus  stands for the opposites of these; for intuition, sensuality, feeling,  abandon, formlessness, for the overcoming of individuality, absorption  into the collective. Crucially, Apollo stands for language and Dionysus  for music. What, therefore, music does is to–as we indeed say–”take one  out of oneself.” Music transports us from the Apollonian realm of  individuals to which our everyday self belongs and into the Dionysian  unity. Music is mystical.</p>
<p>Since the human essence is the will to live–or for  Nietzsche, the “will to power”–the worst thing that can happen to us is  death. Death is our greatest fear, so that without some way of stilling  it we cannot flourish. This is why musical mysticism is important. In  transcending the everyday ego we are delivered from “the anxiety brought  by time and death.” Through absorption into what <em>Tristan und Isolde</em> calls the “waves of the All,” we receive the promise and experience of immortality.</p>
<p>Later on, Nietzsche realized that not all music is  Dionysian. Much classical music, based as it is on the geometrical forms  of dance and march, is firmly rooted in the Apollonian. Yet as the 1888  letter indicates, he never abandoned the musical “antidote” to death.  Without music, life would be anxiety and then extinction. Without music,  life would be an “exile” from the realm of immortality.</p>
<p>Nietzsche wrote not for lecture halls but to convert his  contemporaries to an new way of living in a post-death-of-God world.  This is why he believed that, without music, not only life but also  philosophy would be an “error.” He ‘”thirsted” after a “master composer”  who could “learn my thoughts from me and hereafter speak them in his  language.” Only thus, he believed, could he “penetrate into people’s  ears and hearts.” Like today’s filmmakers, Nietzsche learned from Wagner  that words combined with music have a power to move our feelings–and  thus our lives–that words alone can never achieve. Richard Strauss’s <em>Thus Spoke Zarathustra</em> and Mahler’s Third Symphony would thus have received, I believe, Nietzsche’s enthusiastic approval.</p>
<p><em>2.  Nietzsche wrote that a “deadly insult” had come between himself and Wagner. You suggest that you’ve learned what it was.</em></p>
<p>Wagner had long disapproved of Nietzsche’s close friendships  with men–love he held could only exist between the sexes–and by 1877 he  was offended by the developing anti-Wagnerian tenor of Nietzsche’s  thought. To Nietzsche’s doctor he wrote that the cause of the patient’s  many health problems–which included near blindness–was “unnatural  debauchery, with indications of pederasty.” His former disciple was, in  other words, (a) incipiently gay and (b) going blind because he  masturbated. Somehow Nietzsche learned not only of the existence of the  letter but of its the exact wording. That was the “deadly insult.”</p>
<p><em>3.  In a review of your book, reformed neoconservative <a href="http://www.nytimes.com/2010/05/09/books/review/Fukuyama-t.html">Francis Fukuyama chides you</a> for writing repeatedly about global warming in the context of  Nietzsche’s thought.  He seems to feel that this discussion is  frivolous. How do you react to this critique?</em></p>
<p>Well, as you say, Fukuyama has seen the error of his ways.  So he’s not a global warming skeptic. What he really didn’t like, I  suspect, is that at one point–in attempting to motivate Nietzsche’s view  of democracy as an inferior form of government together with his call  for world government–I suggested that global warming is a problem  democratic states might find very difficult to solve. No one is more  religiously devoted to an idea than a recent convert from the  opposition. The thought that there might be problems too big for  democracies to solve is a place, it seems, that Fukuyama just doesn’t  want to visit. Nonetheless I appreciated his review. It made me think  about things I hadn’t thought about before.</p>
<p><em>4.  It’s conventional to portray Nietzsche as a nihilist  who rejects religion as a sort of fraud, but you argue that religion was  essential to his vision for a new society. Where do you see his embrace  of a new religion, and what exactly does this religion look like?</em></p>
<p>Émile Durkheim defines religion as “a unified system of  beliefs and practices… which unite in one single moral community, called  a Church, all those who adhere to them.” Originally, this is how Wagner  thought about religion. What had preserved ancient Athens as a  flourishing community had been Greek tragedy, the original <em>Gesamtkunstwerk</em>,  or collective artwork. Tragedy was “collective” not only because it  collected together the individual arts–music, words, acting, dance,  scene-painting–but also because it gathered the entire community. The  tragic festival, like the medieval mass, was a sacred occasion on which  the community was gathered into a clarifying affirmation of its  fundamental ethos–that which made it the community it was. In his  earlier, “optimistic” days, Wagner’s own music dramas, and more  specifically the Bayreuth festival, were intended to be the rebirth of  Greek tragedy, a rebirth that would rescue Western modernity from its  desolate, fragmented condition.</p>
<p>With his 1854 conversion to Schopenhauer’s “pessimism,”  Wagner gave up on community, on indeed the world in general.  “Redemption” became a matter of post-mortem ascension to a supernatural  “beyond.” Art and religion–Wagner saw no light between the two–now  became, as Nietzsche puts it, the “will to death.”</p>
<p>After a decade of confusion, in about 1880 Nietzsche finally  became clear that what he endorsed in Wagner was the early philosophy  of the <em>Gesamtkunstwerk</em>, and what he hated was the turn to  Schopenhauerian “life-denial,” which he considered an apostasy. We must,  he wrote, “become better Wagnerians than Wagner,” explaining that “In  the end, it was the <em>aged</em> Wagner against whom I had to protect myself.” Thus, immediately after announcing the “death of [the Christian] God,” <em>The Gay Science</em> calls for the creation of new “festivals” and says that the only art that matters is the “art of festivals.”</p>
<p>Nietzsche’s mature view is thus that community cannot exist without being gathered and preserved by a <em>Gesamtkunstwerk</em>.  There cannot be genuine community without (in the broadest possible  sense of the term) a “church.” And community is important, for only if  there exists a community to which we feel we are, in our own way, as we  say, “making a contribution” can we live meaningful, flourishing lives.  As to the content of a communal religion–as to what would play the  exemplary role played in Christianity by its saints and martyrs–he has  no view. That content may vary widely depending on the cultural  tradition of the community concerned. Nietzsche’s only stipulation is  that the sacred figures in any healthy religion must be, like the Greek  gods, glorifications of human potential rather than, like the Christian  gods, anti-human ideals. The new religious festival will celebrate  rather than condemn sexuality, will be a festival of life rather than  death.</p>
<p>Durkheim’s definition of religion is one-sided. As  Schopenhauer points out, no religion has achieved “world” status without  a doctrine of immortality, without some kind of “solution” to the  problem of death. Great religions have a public aspect that consists in  the creation of Durkheim’s “moral community,” but they also have a  private aspect that addresses the individual in the solitude of his  confrontation with death. As I indicated in responding to your first  question, Nietzsche’s private god is Dionysus: overcoming fear of death  is a matter of inhabiting the perspective in which the everyday self  shows up as just “a poor wave in the necessary wave-play of becoming,” a  mere ripple in the great ocean of causes and effects which, from this  perspective, constitutes one’s self. This might sound like Wagnerian  life-denial, but it is actually the opposite: not the yearning for  absorption into the Dionysian, but the prophylactic against allowing its  inevitability darkening one’s Apollonian life.</p>
<p><em>5.  “A little garden, figs, little cheeses, three or four  good friends, these were the sensuous pleasures of Epicurus,” you quote  Nietzsche.  How did this affect his vision of health and happiness?</em></p>
<div class="blogimage"><img src="http://harpers.org/media/image/blogs/misc/friedrich-nietzsche-a-philosophical-biography.jpg" alt="[Image]" width="220" height="320" /></div>
<p>The aim of Epicurus’ philosophy was happiness. Specifically it was about achieving happiness <em>whatever happens</em>,  happiness in the face of an uncertain, usually hostile, fate. Since  suffering is caused by a dissonance between desire and reality, and  since we can usually do little about the latter, Epicurus’ advice is to  reduce one’s desires as much as possible, particularly those that are  uncertain of satisfaction, such as the desire for power and influence.</p>
<p>Nietzsche’s health reached its nadir in 1879, forcing him to  abandon his Basel professorship. Since bodily sickness is a paradigm of  the hostile fate Epicureanism was designed to raise one above, it is  unsurprising that his affection for Epicurus reached its peak during  that year. We find him advocating self-control, the reduction of desire,  and withdrawal into the world of thought, a realm in which, despite his  bodily ‘torture’, he could still experience pleasure, the joy of  intellectual adventuring.</p>
<p>By the time he had completed <em>Thus Spoke Zarathustra</em>,  1883 to 1885, Nietzsche’s health had somewhat improved and he had made  two important discoveries. First, that the “will to power”–or  “growth”–constituted the human essence. And second, the paradox of  happiness. “What does happiness matter to me!,” exclaims Zarathustra, “I  have long ceased to strive after happiness, I am striving after my  work.” To which his animals reply, “But Zarathustra, are you not lying  in a sky-blue lake of happiness?”, forcing him to admit that he indeed  is. Nietzsche’s point is that aiming directly at happiness is a bad  strategy, since true happiness is a <em>byproduct</em> of aiming at <em>something else</em>, of passionate commitment to a meaningful goal. (This is surely correct: Jefferson’s remark about “life, liberty, and the <em>pursuit</em> of happiness” has mislead Americans for hundreds of years.) Given these  twin discoveries, a farewell to Epicurus became inevitable. We can no  more abandon the will to power/growth–the life of “victories” and, of  course, defeats–than we can abandon the will to live. And the  possibility of happiness lies, not in following a philosophy <em>aimed at</em> happiness, but in forgetting about happiness and directing one’s will  to growth in a meaningful direction. This is why, in 1888, Nietzsche  describes Epicurus (together with Jesus) as a “<em>décadent</em>.”</p>
<p><em>6.  You treat postmodern readings of Nietzsche with some  deference in your book, but you seem cautious about embracing them  yourself.  You form the conclusion that Nietzsche is a “plural realist.”  What do you mean by that and how is it different from the postmodern  interpretation?</em></p>
<p>I would actually describe myself as treating postmodernist  readings with “restraint” rather than “deference.” Postmodernism has its  origins in Kant’s observation that all experience is interpretation,  that all experience is filtered through the particular structures of the  human mind. To this, taking its lead from both Hegel and Nietzsche,  postmodernism adds that the filters in question vary from language to  language, culture to culture, angle of interest to angle of interest.  And so, it concludes, since there are many equally good interpretations  of the world, no single one can be picked as the uniquely correct  interpretation. From this it follows, so it is claimed, that there can  be no particular character that reality has, since to assign it any such  character would be arbitrarily to privilege one interpretation over all  the others. And if there is no particular character that reality has,  then the very idea of “reality” makes no sense. The concept must be  abandoned; there is nothing but interpretations.</p>
<p>We “plural realists”–Nietzsche, Hubert Dreyfus (who coined  the term), and myself–agree that there are many equally valid  interpretations of reality, that there is no uniquely correct  interpretation. But from this it does not follow that there is no way  reality is, since an equally possible inference is that there are <em>many</em> ways it is. And in fact it is pretty obvious that there indeed are many  ways that reality is. Consider a rolling, Provençal landscape. To the  property developer it shows up as “valuable real estate,” to the wine  grower as a “unique <em>terroir</em>,” to the mining engineer as a  “bauxite deposit,” to the cyclist as an “impediment and challenge,” and  to the fundamental physicist as “quanta of energy.” We do not have to  choose between these interpretations because, quite evidently, they are  all true. Each interpretation truly describes reality from, in  Nietzsche’s word, the “perspective” of a particular interest. Some  interpretations of course we will want to reject as false. That we do,  as it were, democratically. If someone claims that the landscape is a  papier mâché construction on an alien film-set we will reject that on  the grounds of its discordance with the coherent picture built up by all  the interpretations we accept as true.</p>
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		<title>Timewarp: How your brain creates the fourth dimension &#8212; Signs of the Times News</title>
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		<description><![CDATA[Timewarp: How your brain creates the fourth dimension Douglas Fox New Scientist Thu, 22 Oct 2009 16:35 EDT © Metropolis @ Debut Art Understanding the brain&#8217;s timekeeping mechanism could help understand symptoms of schizophrenia The dangles on a cable hanging from an eight-storey-high tower. Suspended in a harness with his back to the ground, he [...]<img alt="" border="0" src="http://stats.wordpress.com/b.gif?host=rock0head420.wordpress.com&amp;blog=4519113&amp;post=128&amp;subd=rock0head420&amp;ref=&amp;feed=1" width="1" height="1" />]]></description>
			<content:encoded><![CDATA[<div class="article-header">
<div class="article-title"><a href="http://www.newscientist.com/article/mg20427311.300-timewarp-how-your-brain-creates-the-fourth-dimension.html?full=true" target="_blank">Timewarp: How your brain creates the fourth dimension</a></div>
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<div class="article-icon-bar"><a href="http://www.sott.net/articles/show/195379-Timewarp-How-your-brain-creates-the-fourth-dimension#"><img title="Print this article" src="http://www.sott.net/images/print_article.png?1224850421" border="0" alt="Print" /></a></div>
<p><img class="article-icon" title="Blackbox" src="http://www.sott.net/images/icons/blackbox.png?1230658206" border="0" alt="Blackbox" width="32" height="32" />Douglas Fox<br />
New Scientist<br />
Thu, 22 Oct 2009 16:35 EDT</p>
</div>
</div>
<div class="article-body">
<div class="article-image to-left"><a title="© Metropolis @ Debut Art" rel="ibox&amp;ignore_target=true" href="http://www.sott.net/image/image/s1/28067/full/ff.jpg" target="_blank"><img title="Click to enlarge" src="http://www.sott.net/image/image/s1/28067/medium/ff.jpg" border="0" alt="" /></a></p>
<div class="image-caption"><span class="tiny">© Metropolis @ Debut Art</span><br />
<span class="caption">Understanding the brain&#8217;s timekeeping mechanism could help understand symptoms of schizophrenia </span></div>
</div>
<p>The   dangles on a cable hanging from an eight-storey-high tower. Suspended  in a harness with his back to the ground, he sees only the face of the  man above, who controls the winch that is lifting him to the top of the  tower like a bundle of cargo. And then it happens. The cable suddenly  unclips and he plummets towards the concrete below.</p>
<p>Panic sets in, but he&#8217;s been given an assignment and so, fighting his  fear of death, he stares at the instrument strapped to his wrist, before  falling into the sweet embrace of a safety net. A team of scientists  will spend weeks studying the results.</p>
<p>The experiment was extreme, certainly, but the neuroscientist behind the  study, David Eagleman at Baylor College of Medicine in Houston, Texas,  is no <em>Dr Strangelove</em>. When we look back at scary situations,  they often seem to have occurred in slow motion. Eagleman wanted to know  whether the brain&#8217;s clock actually accelerates &#8211; making external events  appear abnormally slow in comparison with the brain&#8217;s workings &#8211; or  whether the slo-mo is just an artefact of our memory.</p>
<p>It&#8217;s just one of many mysteries concerning how we experience time that  we are only now beginning to crack. &#8220;Time,&#8221; says Eagleman, &#8220;is much  weirder than we think it is.&#8221;</p>
<p>By understanding the mechanisms of our brain&#8217;s clock, Eagleman and  others hope to learn ways of temporarily resetting its tick. This might  improve our mental speed and reaction times. What&#8217;s more, since time is  crucial to our perception of causality, a faulty internal clock might  also explain the delusions suffered by people with schizophrenia.</p>
<p>But first, the basics. Perhaps the most fundamental question  neuroscientists are investigating is whether our perception of the world  is continuous or a series of discrete snapshots like frames on a film  strip. Understand this, and maybe we can explain how the healthy brain  works out the chronological order of the myriad events bombarding our  senses, and how this can become warped to alter our perception of time.</p>
<p><span class="BoldGrey">Spinning backwards</span></p>
<p>Some of the first hints that we may perceive the world through discrete  &#8220;frames&#8221; arrived with studies of the well-known &#8220;wagon wheel illusion&#8221;,  in which the wheels of a forward-moving vehicle appear to slow down or  even roll backwards. The illusion was first noted during the playback of  old films, and it&#8217;s due to the fact that the camera takes a sequence of  snapshots of the wheel as it rotates. If the speed of rotation is  right, it can look as if each spoke has rotated a small distance  backwards with each frame, when the spokes have in fact moved forwards.</p>
<div class="article-image to-left"><a title="© New Scientist" rel="ibox&amp;ignore_target=true" href="http://www.sott.net/image/image/s1/28068/full/ff.jpg" target="_blank"><img title="Click to enlarge" src="http://www.sott.net/image/image/s1/28068/medium/ff.jpg" border="0" alt="" /></a></p>
<div class="image-caption"><span class="tiny">© New Scientist</span></div>
</div>
<p>This  effect is not restricted to the movies: people also report experiencing  it in real life. If these observations proved to be reproducible, it  would suggest that the brain naturally slices our visual perception into  a succession of snapshots.</p>
<p>So in 2006, Rufin VanRullen, a neuroscientist at the University of  Toulouse in France, decided to recreate the illusion in his lab. Sure  enough, when he span a wheel at certain speeds, all subjects reported  seeing it turn the &#8220;wrong&#8221; way. &#8220;The continuity of our perception is an  illusion,&#8221; he concludes.</p>
<p>The experiment even put a number on our visual frame rate &#8211; around 13  frames per second. But what within our brain sets this particular rate?  When VanRullen measured his subjects&#8217; brain waves through  electroencephalogram (EEG) electrodes on the scalp, he found a specific  rhythm in the right inferior parietal lobe (RPL) &#8211; which is normally  associated with our perception of visual location &#8211; that rises and falls  at about the right frequency. It seemed plausible that as this 13-hertz  wave oscillates, the RPL&#8217;s receptivity to new visual information also  shifts up and down, leading to something akin to discrete visual frames.</p>
<p>To test this hypothesis, VanRullen used transcranial magnetic  stimulation &#8211; a non-invasive technique that can interfere with activity  in specific areas of the brain &#8211; to disrupt the regular brain wave in  the subjects&#8217; RPLs. That inhibited the periodic sampling of visual  frames that is crucial for the wagon wheel illusion, reducing the  probability of seeing the illusion by 30 per cent (<em><a href="http://www.plosone.org/article/info:doi%2F10.1371%2Fjournal.pone.0002911" target="_blank">PLoS ONE</a></em><a href="http://www.plosone.org/article/info:doi%2F10.1371%2Fjournal.pone.0002911" target="_blank">, vol 3, p e2911</a>).  The subjects could still see the regular motion of the wheels, however,  probably because other regions of the brain, which don&#8217;t operate at the  necessary 13 hertz, took over some of the motion perception.</p>
<p>The case for discrete perception is far from closed, however. When  Eagleman showed subjects a pair of overlapping patterns, both moving at  the same rate, they often saw one pattern reverse independently of the  other. &#8220;If you were taking frames of the world, then everything would  have to reverse at the same time,&#8221; says Eagleman.</p>
<p>VanRullen has an alternative explanation. The brain processes different  objects within the visual field independently of one another, even if  they overlap in space, he suggests. So the RPL may well be taking the  &#8220;snapshots&#8221; of the two moving patterns at separate instances &#8211; and  possibly at slightly different rates &#8211; making it plausible that the  illusions could happen independently for each object.</p>
<p>This implies that there is not a single &#8220;film roll&#8221; in the brain, but  many separate streams, each recording a separate piece of information.  What&#8217;s more, this way of dealing with incoming information may not apply  solely to motion perception. Other brain processes, such as object or  sound recognition, might also be processed as discrete packets.</p>
<p>To investigate, VanRullen examined another neural function, called  near-threshold luminance detection. He exposed his subjects to flashes  of light barely bright enough to see, and found that the likelihood of  them noticing the light depended on the phase of another wave in the  front of the brain, which rises and falls about 7 times per second. It  turned out that subjects were more likely to detect the flash when the  wave was near its trough, and miss it when the wave was near its peak.  The work was published in <em>The Journal of Neuroscience</em> earlier this year (<a href="http://www.jneurosci.org/cgi/content/abstract/29/24/7869" target="_blank">vol 29, p 7869</a>).  &#8220;There&#8217;s a succession of &#8216;on&#8217; periods and &#8216;off&#8217; periods of perception,&#8221;  VanRullen says. &#8220;Attention is collecting information through  snapshots.&#8221;</p>
<p>So it seems that each separate neural process that governs our  perception might be recorded in its own stream of discrete frames. But  how might all these streams fit together to give us a consistent picture  of the world? Ernst Pöppel, a neuroscientist at the Ludwig Maximilian  University in Munich, Germany, suggests all of the separate snapshots  from the senses may feed into blocks of information in a higher  processing stream. He calls these the &#8220;building blocks of consciousness&#8221;  and reckons they underlie our perception of time (<em><a href="http://rstb.royalsocietypublishing.org/content/364/1525/1887.abstract" target="_blank">Philosophical Transactions of the Royal Society B</a></em><a href="http://rstb.royalsocietypublishing.org/content/364/1525/1887.abstract" target="_blank">, vol 364, p 1887</a>).</p>
<p>It&#8217;s an appealing idea, since patching together a chronological order of  events hitting our senses is no mean feat. Sounds tend to be processed  faster than images, so without some sort of grouping system we might,  say, hear a vase smashing before we see it happen. Pöppel&#8217;s building  blocks of consciousness would neatly solve this problem: if two events  fall into the same building block, they are perceived as simultaneous;  if they fall into consecutive buildings blocks, they seem successive.  &#8220;Perception cannot be continuous because of [the limits of] neural  processing,&#8221; says Pöppel. &#8220;A space of 30 to 50 milliseconds is necessary  to bring together in one time-window the distributed activity in the  neural system.&#8221;</p>
<p><span class="BoldGrey">Slices of time</span></p>
<p>There&#8217;s some evidence to suggest this might be what happens. In one  experiment, Pöppel analysed his volunteers&#8217; reaction times by measuring  how quickly their eyes moved to follow a dot jumping across a computer  screen. He found that their reactions seemed to follow a 30-millisecond  cycle. If the dot moved any time within this cycle, it took until the  end of the interval before the volunteers would react (<em><a href="http://www.springerlink.com/content/g603965u2228w7x2/" target="_blank">Naturwissenschaften</a></em><a href="http://www.springerlink.com/content/g603965u2228w7x2/" target="_blank">, vol 73, p 267</a>).  A similar cycle has since been observed when volunteers are asked to  discern whether an auditory and a visual stimulus are simultaneous or  consecutive &#8211; suggesting it may be at the root of Pöppel&#8217;s building  blocks of consciousness.</p>
<p>The brain&#8217;s effort to maintain its timekeeping has implications for  understanding some diseases. Schizophrenia, for example, could arise  from an inability to coordinate information arriving from different  parts of the brain. A better knowledge of the way the brain integrates  the discrete packets of information might provide further insights into  this.</p>
<p>The question of discrete versus continuous perception is not the only  challenge that time presents to neuroscientists. Many, including  Eagleman, are concerned with the speed at which time seems to pass in  different situations. Why do we feel that some, usually frightening,  experiences last longer than others, even if objectively they occurred  for the same number of seconds? Eagleman experienced this apparent  slowing of time as an 8-year-old when he tumbled off a roof and broke  his nose.</p>
<p>There are two possible explanations, he says. It could be a facet of the  memory, or it could be that his brain&#8217;s processing speed accelerated  under the stress, making outside events appear to slow down in  comparison. Decades later, he decided to replicate his experience under  carefully controlled conditions.</p>
<p>After taking half a dozen members of his lab to a nearby amusement park  and finding none of the rides scary enough, Eagleman found another  outfit that offered a thrill ride known as a &#8220;suspended catch air  device&#8221; which drops people from a 30-metre tower into a safety net  below.</p>
<p>To measure the speed of his plucky volunteers&#8217; perceptions, Eagleman and  his team designed a wrist-worn device they call a perceptual  chronometer. An LED array on the face of the device displays a  flickering single-digit number alternating with the negative of its  image about 20 times per second. That would normally be too quick for a  human to distinguish between the two images &#8211; you would just perceive  all the elements of the LED array to be shining at once &#8211; but if their  perceptual clocks of the terrified subjects accelerated even a little  bit, Eagleman reasoned, the number would become visible.</p>
<p>The results were disappointing. As expected, the volunteers  overestimated the time it took them to drop into the net: they thought  the fall lasted for more than 3 seconds, rather than the actual time of  2.5 seconds. But they could not discern the flickering numeral,  suggesting that their perceptions had not actually speeded up.</p>
<p>Eagleman now attributes the apparent slowing of time to a trick of  memory. An intense experience, with heightened fear or excitement,  rivets our attention and evokes the firing of many neurons across the  brain, he says, causing us to soak up more sensory details (<em><a href="http://rstb.royalsocietypublishing.org/content/364/1525/1841.abstract" target="_blank">Philosophical Transactions of the Royal Society B</a></em><a href="http://rstb.royalsocietypublishing.org/content/364/1525/1841.abstract" target="_blank">, vol 364, p 1841</a>).  Richer memories seem to last longer, he says, because you assume you  would have needed more time to record so many details. &#8220;Your brain is on  fire when you&#8217;re dropping,&#8221; he says. &#8220;You lay down denser memory. When  you read it back out, you think &#8216;Gee, that was taking a long time&#8217;.&#8221;</p>
<p>That could explain many other temporal illusions too, such as the  &#8220;oddball effect&#8221;. When people see the same thing over and over (a  picture of a dog flashed on a computer screen, say) and then suddenly  see something different (Margaret Thatcher), the new thing seems to last  longer, even if all the pictures are actually shown for the same  duration. Functional magnetic resonance imaging has revealed that the  brain shows a spike in activity when confronted with a surprising  stimulus, suggesting that it causes a richer memory to be laid down &#8211;  which, according to Eagleman&#8217;s theory, explains why the experience seems  longer-lasting.</p>
<p>In total, Eagleman&#8217;s theory seems to explain a dozen or so similar  illusions. Yet it can&#8217;t rule out the possibility that in certain  situations, some internal clock in the brain might really tick at a  faster or slower rate, changing the perceived speed of events in the  process.</p>
<p>Take the peculiar case of an individual known as BW. As BW drove his car  one day, the trees and buildings by the road began to speed by, as if  he were driving at 300 kilometres per hour. BW eased up on the  accelerator, but the cityscape continued to whizz by. Unable to cope  with the speed of the world around him, BW stopped his car by the  roadside.</p>
<p>While BW perceived the world as having accelerated, in reality what had  happened was that BW had slowed down. He walked and talked in slow  motion: when his doctor asked him to count 60 seconds in his head, he  took 280 seconds to do it. It turned out that he had a tumour in his  brain&#8217;s frontal cortex.</p>
<p>The case is not unique. Other people with damage in that area have  reported similar symptoms. Though such drastically altered perception  can clearly be debilitating, it might occasionally be advantageous to  change the brain&#8217;s internal clock. &#8220;Accelerating&#8221; the brain &#8211; the  opposite of BW&#8217;s experience &#8211; might help a footballer, say, or a soldier  to view the world in slow motion when things get tight. The difficulty,  however, is in finding a safe way to induce the phenomenon on demand.</p>
<p><span class="BoldGrey">Speeding up the brain</span></p>
<p>John Weardon, an experimental psychologist at Keele University in the  UK, claims to have found a way. When Weardon exposed his subjects to 10  seconds of fast clicks (about 5 per second) and then asked them to  estimate the duration of a burst of light or a sound, they believed that  second stimulus lasted about 10 per cent longer than if they&#8217;d heard  silence or white noise before the burst.</p>
<p>It looked as though their central pacemaker had accelerated but, again,  the results might simply have been due to a distortion of memory. So  Weardon&#8217;s former student, Luke Jones at the University of Manchester,  UK, decided to test the subjects&#8217; rate of mental processing during the  experience. After exposing them to the clicks, he measured how quickly  they could accomplish three different tasks: basic arithmetic,  memorising words or hitting a specific key on a computer keyboard.</p>
<p>The results, to be published in the <em>Quarterly Journal of Experimental Psychology</em>,  showed that the clicks accelerated the subjects&#8217; performance in all  three tasks by 10 to 20 per cent. It was as if the drumbeat of their  brain&#8217;s internal slave galley had sped up &#8211; compelling each neuron to  row faster. White noise had no such effect. &#8220;Information processing in  the brain is running in subjective time,&#8221; says Weardon. &#8220;If you speed up  people&#8217;s subjective time, they really do seem to have more time to  process things.&#8221;</p>
<p>A 10 per cent improvement could make all the difference in plenty of  real-world situations. By listening to click trains through headphones,  cricket or baseball batters might improve their reaction times and  scores. &#8220;It would be instantly banned by sporting authorities,&#8221; Weardon  reckons, but this sort of neural enhancement would be welcome in other  quarters &#8211; allowing students to cram more work into less time, for  example.</p>
<p>&#8220;It&#8217;s a cool result,&#8221; says Eagleman &#8211; but he wonders whether click  trains may simply &#8220;perk the person up a bit, like a little shot of  caffeine,&#8221; rather than having anything to do with time. If that is the  case, it may be little more than a close relative of the &#8220;Mozart  effect&#8221;. In 1993, researchers observed that students&#8217; performances  improved if they listened to classical music before taking a test, but  later studies showed that many sounds, including traffic noise or  speech, can provide the same benefit. &#8220;It seems that any external  auditory stimulus has this excitatory, or arousal effect,&#8221; says Edward  Roth, who teaches music therapy at Western Michigan University in  Kalamazoo and has studied the Mozart effect.</p>
<p>Weardon and Jones, however, doubt that their observations arise from  simple arousal. For one thing, white noise had no impact on their  subjects&#8217; performance in mathematics or memory tests, nor on their time  perception. Nor did the subjects show changes in heart rate, skin  conductance or muscle tension associated with excitation. &#8220;We don&#8217;t get  any increase in autonomic arousal,&#8221; says Jones.</p>
<p>So how else might the click trains alter time perception and information  processing speeds? Edward Large, a neuroscientist at Florida Atlantic  University at Boca Raton, has found that rhythmic sounds can entrain  gamma brain waves, causing the beginning of each sound to be accompanied  by a burst of several especially strong wave peaks. The click train may  entrain other types of brain waves too &#8211; perhaps those that correspond  to the discrete snapshots in our perceptions.</p>
<p>VanRullen and Jones agree that this may be the answer. &#8220;When you have  faster oscillations, you have more snapshots per second,&#8221; says  VanRullen. &#8220;You may be more efficient at particular cognitive tasks, and  because there are more snapshots in a given time, it may seem to last  for longer.&#8221;</p>
<p>If this theory is correct, the click train is literally resetting the  brain&#8217;s frame-capture rate. It&#8217;s an intriguing possibility. Who hasn&#8217;t  wished for a little more time now and then? And you won&#8217;t need to fall  from an 8-story tower to get it.</p>
<p><span class="BoldGrey">Delusions on demand</span></p>
<p>Schizophrenia has many symptoms: tormenting voices which emanate from  windows or walls; delusions in which those affected lose the sensation  of controlling their own bodies and thoughts; and occasional clumsiness  or a jerky gait. Could all these problems stem from a faulty internal  clock?</p>
<p>Schizophrenia certainly seems to affect people&#8217;s perception of time. If  someone with schizophrenia is shown a flash of light and a sound  separated by 1/10th of a second, they typically have trouble discerning  which came first. Such people also estimate the passing of time less  accurately than most others. Now a flurry of studies has shown that if  you upset the internal clocks of healthy people, you can create some of  the symptoms and delusions associated with schizophrenia.</p>
<p>In one experiment, healthy volunteers learned to play a video game in  which they had to steer a plane around obstacles. Once people became  used to the game, the researchers modified it to insert a 0.2-second  delay in the plane&#8217;s response to volunteers moving the computer mouse.  After the modification, the players&#8217; performance initially worsened; but  in time their brains compensated for the delay, to the extent that they  actually perceived the movement of the mouse and the movement of the  aircraft to take place simultaneously.</p>
<p>But the subjects&#8217; strangest experience occurred then the experimenters  removed the delay and set the timing back to normal. Suddenly, the  players were perceiving the plane to be moving before they consciously  steered it with the mouse (<em>Psychological Science</em>, vol 12, p  532). That&#8217;s uncannily similar to how people with schizophrenia describe  feelings that they are somehow being controlled by another being.</p>
<p>It&#8217;s not the only experiment to demonstrate that these eerie feelings  can arise from a faulty understanding of the timing of events. For  example, we cannot normally tickle ourselves; somehow the intention to  make the movement also suppresses the response. But when people were  asked to brush the palm of their hand using a robotic probe that  introduced a 200-millisecond delay between the intended movements and  the actual movements, they felt the same sensation as they would if  someone else were tickling them.</p>
<p>&#8220;That gets to a core issue in schizophrenia &#8211; the question of whether  you are in control of your own body,&#8221; says William Hetrick, who studies  the brain&#8217;s timekeeping and schizophrenia at Indiana University in  Bloomington. &#8220;The ability to attribute actions to oneself versus others,  to perceive one&#8217;s own thoughts against thoughts generated from external  sources, perhaps requires a tight coupling in time [within the brain].&#8221;</p>
<p>The idea could explain many of the experiences reported by people with  schizophrenia. By muddling the order of thoughts and perceptions within  your brain, for example, you might move your hand before you are  conscious of the decision, making it feel as if someone else is  controlling your movements. And when an advert appears on TV, your brain  might picture the product before it consciously registers seeing it on  screen &#8211; creating the disturbing illusion that your thoughts are being  broadcast on television.</p>
<p>If poor time-processing really does underlie many psychotic delusions,  it could point to a single culprit in the brain: the cerebellum. For  decades, the cerebellum has been seen as a centre for timing the  movement of muscles, but some neuroscientists now reckon that it might  coordinate thoughts and the processing of sensory perceptions too.</p>
<p>That would fit with the neurological evidence. &#8220;During a broad range of  mental tasks, people with schizophrenia have lower rates of cerebellar  blood flow than healthy people do,&#8221; says Nancy Andreasen, a  schizophrenia researcher at the University of Iowa in Iowa City.</p>
<p>The idea has sparked plenty of interest. David Eagleman at Baylor  College of Medicine in Houston, Texas, has studied people with  schizophrenia using a video game similar to the aircraft game, which  lets him manipulate delays between volunteers&#8217; actions and their  outcomes.</p>
<p>When he alters time delays, people with schizophrenia find it more  difficult to compensate than healthy controls. &#8220;Schizophrenic brains  seem to be temporally inflexible,&#8221; he says. &#8220;They don&#8217;t recalibrate.&#8221;  Eagleman hopes such games might be useful in the future to measure the  severity of schizophrenia, or patients&#8217; responses to treatment and  drugs.</p></div>
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		<title>Awful People Who Got What Was Coming to Them &#8211; Weird Worm</title>
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		<pubDate>Mon, 27 Sep 2010 21:23:21 +0000</pubDate>
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		<description><![CDATA[Awful People Who Got What Was Coming to Them &#8211; Weird Worm. Carl ‘Alfalfa’ Switzer Yes, that would be Alfalfa from the Little Rascals. Turns out, off-key singing and bad hair were not his only crimes against humanity. As a kid, he was little bastard, pulling pranks on other little rascals cast members; He once [...]<img alt="" border="0" src="http://stats.wordpress.com/b.gif?host=rock0head420.wordpress.com&amp;blog=4519113&amp;post=123&amp;subd=rock0head420&amp;ref=&amp;feed=1" width="1" height="1" />]]></description>
			<content:encoded><![CDATA[<p><a href="http://www.weirdworm.com/awful-people-who-got-what-was-coming-to-them/">Awful People Who Got What Was Coming to Them &#8211; Weird Worm</a>.</p>
<div class="Title2">Carl ‘Alfalfa’ Switzer</div>
<p style="text-align:justify;">Yes, that would be Alfalfa from the  Little Rascals. Turns out, off-key singing and bad hair were not his  only crimes against humanity.</p>
<p style="text-align:justify;">As a kid, he was little bastard, pulling  pranks on other little rascals cast members; He once put fishing hooks  in Spanky’s pants, resulting in cuts so bad that poor Spanky needed  stitches. He convinced Darla to put her hand in his pocket, telling her  he had a ring in it for her. Take a guess as to what it was.</p>
<p style="text-align:justify;">Did you think “his penis”? I did too.  Nope, Alfalfa wasn’t a pervert, he was a sick asshole. It was  switchblade, and Darla nearly lost a finger because of it. When The  Little Rascals series was sold to MGM, he got even worse. During a  filming break, he pissed on the set’s lights. When they turned them back  on, the smell made by super heated urine was so intense they had to  stop filming for the day.</p>
<p style="text-align:center;"><img class="aligncenter" title="carl alfalfa switzer photo" src="http://media.weirdworm.com/img/people/awful-people-who-got-what-was-coming-to-them/carl-alfalfa-switzer.jpg" alt="carl alfalfa switzer" /><span id="more-2518"> </span></p>
<p style="text-align:justify;">And according to the <a href="http://en.wikipedia.org/wiki/Carl_Switzer" target="_blank">Wikipedia article</a>,  he also put gum inside one of the cameras. This is listed last, leading  to the suggestion that although getting fishing hooks stuck in  someone’s junk and nearly severing someone’s finger are pretty rude, gum  in studio equipment is on par with committing the holocaust.</p>
<p style="text-align:justify;">He didn’t die with his childhood,  though. He got married, but that only lasted 4 months. He got shot while  getting into his car once; they don’t know why, and while getting shot  isn’t in and of itself a s***y thing, his track record suggests he  didn’t buy the guy flowers and the dud just f****g snapped…</p>
<p style="text-align:justify;">He also cut down 15 trees in <span style="text-decoration:underline;">Sequoia National Park</span>. About national parks, they say “Take only pictures and leave only footprints.” Alfalfa said “F**k you, I’m taking 15 trees”.</p>
<p style="text-align:justify;">In 1959, Alfalfa got drunk and decided  that a guy he knew named Bud Stiltz owed him 50 bucks. Apparently,  Alfalfa borrowed a dog from the guy, then lost it. He paid the Bud $35  and bought him $15 worth of drinks at a bar, to make up for it, but  guess what? They found the dog. So he decided Bud owed him the 50 he had  paid him. Never mind the whole ordeal was his fault, and it’s a pretty  bulls**t move to buy someone drinks, <span style="text-decoration:underline;">THEN </span>tell them they owe you for it.</p>
<p>It went a bit like this:</p>
<p>Alfalfa:<em> (on the door) BANG BANG BANG. Let me in or I’ll kick in the door!</em></p>
<p>Bud: <em>No.</em></p>
<p>Alfalfa: <em>(inside now) I want that 50 bucks you owe me now, and I mean now.</em></p>
<p>Bud: <em>No.</em></p>
<p style="text-align:justify;">A scuffle ensued, wherein Alfalfa and  his friend beat up Bud, who took a glass dome clock to the head, leading  him to get his gun. Alfalfa grabbed the gun, which he almost got away  from the guy (which is a bad-ass check in Alfalfa’s book) , and forced  Bud back into a closet (check number 2), but when he pulled a  switchblade (we don’t know if this is the same one he used to carve off  Darla’s finger) and told Bud he was going to kill him, Bud apparently  had enough and shot him. In the groin.</p>
<p style="text-align:justify;">No doubt, Spanky got some cosmic joy out  of the whole thing, because Alfalfa died of internal bleeding from a  nutshot on the way to the hospital.</p>
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		<title>Is Christian Terrorism Growing In The United States? &#124; Disinformation</title>
		<link>http://rock0head420.wordpress.com/2010/09/27/is-christian-terrorism-growing-in-the-united-states-disinformation/</link>
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		<pubDate>Mon, 27 Sep 2010 00:28:21 +0000</pubDate>
		<dc:creator>rock0head420</dc:creator>
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		<description><![CDATA[Is Christian Terrorism Growing In The United States? &#124; Disinformation. Is Christian Terrorism Growing In The United States? Posted by JacobSloan on April 19, 2010 Writing for Religion Dispatches, Mark Juergensmeyer claims that a violent Christian extremist movement is growing in the United States. (The murder of Kansas abortion doctor George Tiller and the Hutaree [...]<img alt="" border="0" src="http://stats.wordpress.com/b.gif?host=rock0head420.wordpress.com&amp;blog=4519113&amp;post=121&amp;subd=rock0head420&amp;ref=&amp;feed=1" width="1" height="1" />]]></description>
			<content:encoded><![CDATA[<p><a href="http://www.disinfo.com/2010/04/is-christian-terrorism-growing-in-the-united-states/">Is Christian Terrorism Growing In The United States? | Disinformation</a>.</p>
<h1>Is Christian Terrorism Growing In The United States?</h1>
<p class="author"><span>Posted by</span> JacobSloan			 <span>on</span> April 19, 2010</p>
<p><img class="alignnone size-full wp-image-27693" style="margin-left:20px;margin-bottom:10px;" title="militia" src="http://disinfo.s3.amazonaws.com/wp-content/uploads/2010/04/militia.jpg" alt="militia" width="320" height="213" align="right" /> Writing for <a href="http://www.religiondispatches.org/archive/religionandtheology/2432/the_return_of_christian_terrorism________?page=entire">Religion Dispatches</a>,  Mark Juergensmeyer claims that a violent Christian extremist movement  is growing in the United States. (The murder of Kansas abortion doctor  George Tiller and the Hutaree militia’s pipe bomb plot would be two  examples.) Is his argument legitimate?</p>
<blockquote><p>At the extreme right wing of Dominion Theology is a  relatively obscure theological movement that Mike Bray found  particularly appealing: Reconstruction Theology, whose exponents long to  create a Christian theocratic state. Bray had studied their writings  extensively and possessed a shelf of books written by Reconstruction  authors. The convicted anti-abortion killer Paul Hill cited  Reconstruction theologians in his own writings and once studied with a  founder of the movement, Greg Bahnsen, at Reformed Theological Seminary  in Jackson, Mississippi.</p>
<p>Rev. Paul Hill, Rev. Michael Bray, and other Reconstructionists—along  with Dominion theologians such as the American politician and  television host Pat Robertson and many other right-wing Christian  activists today—are postmillenialists. Hence they believe that a  Christian kingdom must be established on Earth before Christ’s return.  They take  seriously the idea of a Christian society and a form of  religious politics that will make biblical code the law of the United  States.</p>
<p>These activists are quite serious about bringing Christian politics  into power. Bray said that it is possible, under the right conditions,  for a Christian revolution to sweep across the United States and bring  in its wake Constitutional changes that would allow for biblical law to  be the basis of social legislation. Failing that, Bray envisaged a new  federalism that would allow individual states to experiment with  religious politics on their own. When I asked Bray what state might be  ready for such an experiment, he hesitated and then suggested Louisiana  and Mississippi, or, he added, “maybe one of the Dakotas.”</p></blockquote>
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		<title>Well folks this is a new start.</title>
		<link>http://rock0head420.wordpress.com/2010/09/26/well-folks-this-is-a-new-start/</link>
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		<pubDate>Sat, 25 Sep 2010 23:33:33 +0000</pubDate>
		<dc:creator>rock0head420</dc:creator>
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		<description><![CDATA[First update of the new Found stuff. Enjoy.<img alt="" border="0" src="http://stats.wordpress.com/b.gif?host=rock0head420.wordpress.com&amp;blog=4519113&amp;post=114&amp;subd=rock0head420&amp;ref=&amp;feed=1" width="1" height="1" />]]></description>
			<content:encoded><![CDATA[<p style="text-align:left;">First update of the new Found stuff.</p>
<p style="text-align:left;">Enjoy.</p>
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		<link>http://rock0head420.wordpress.com/2010/09/26/109/</link>
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		<pubDate>Sat, 25 Sep 2010 23:31:04 +0000</pubDate>
		<dc:creator>rock0head420</dc:creator>
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		<link>http://rock0head420.wordpress.com/2010/09/26/107/</link>
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		<pubDate>Sat, 25 Sep 2010 23:25:33 +0000</pubDate>
		<dc:creator>rock0head420</dc:creator>
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			<content:encoded><![CDATA[<div id="attachment_85" class="wp-caption alignnone" style="width: 221px"><a href="http://rock0head420.files.wordpress.com/2010/09/marijuana-snack-food-posters.jpg"><img src="http://rock0head420.files.wordpress.com/2010/09/marijuana-snack-food-posters.jpg?w=211&#038;h=300" alt="" title="Marijuana-Snack-Food-Posters" width="211" height="300" class="size-medium wp-image-85" /></a><p class="wp-caption-text">Mmm </p></div>
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		<pubDate>Sat, 25 Sep 2010 23:24:30 +0000</pubDate>
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		<pubDate>Sat, 25 Sep 2010 23:22:57 +0000</pubDate>
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		<pubDate>Sat, 25 Sep 2010 23:22:33 +0000</pubDate>
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