Category: Religion

In Defense of the “Degar-Andish”

(p. C9) “The Lonely War” begins by retelling a lesson from Ms. Fathi’s mother, imparted on the first day of third grade. “If anyone asks you whether your parents support the revolution, you must say, ‘Yes, they do.'”
. . .
As the Islamic dress code became obligatory, Ms. Fathi and her sister, Goli, faced the tyranny of a “morality” teacher at school who tried to mold them into ideal Muslim girls.
The author remained steadfastly critical through it all. “To feel human,” she writes, “we needed to retake control of our minds as well as our bodies. We waged the war on both fronts.”
. . .
Defying a ban on covering the protests any further, Ms. Fathi was under surveillance at her home and tailed by government agents; her life was threatened. She, her husband and two children left Iran in June 2009.
. . .
Her portraits of the women’s rights activists Faezeh Hashemi and Shahla Sherkat make for fascinating reading. So do her accounts of other courageous Iranian women like the lawyers Mehrangiz Kar and Shirin Ebadi (the first Muslim woman to be awarded the Nobel Peace Prize, in 2003), who made legal challenges against discriminatory laws against women, and publishers like Shahla Lahiji who dared to print the work of those branded as “degar-andish,” literally, “those who think differently.”

For the full review, see:
NAHID MOZAFFARI. “Books of The Times; Portrait of Iran, Where Revolution Is Ideological and the Costs Are Human.” The New York Times (Thurs., Jan. 1, 2015): C9.
(Note: ellipses added.)
(Note: the online version of the review has the date DEC. 31, 2014.)

The book under review is:
Fathi, Nazila. The Lonely War: One Woman’s Account of the Struggle for Modern Iran. New York: Basic Books, 2014.

Smart Phones Bring Power to the Patient

(p. A11) We instinctively reach for our smartphones when we need to take pictures, get directions, deposit checks or reserve a table. Eric Topol, a cardiologist and digital pioneer, thinks that they are ready to perform at least one more task: revolutionize health care. In “The Patient Will See You Now,” he argues that smartphones will democratize medicine by bringing data and control directly to the people.
The power of doctors, says Dr. Topol, “can be likened to that of religious leaders and nobility” in centuries past, when knowledge and authority belonged to a small elite. He notes that we’ve never seen “a discrete challenge to the medical profession” akin to Luther ‘s challenge to the Roman Catholic Church or democracy’s challenge to monarchy and despotism. “But we’ve not had the platform or landscape for that to be accomplished. Until now.” Smartphones, he says, enable a range of medical applications to move from the hospital to the home, and they shift medicine’s locus of control from doctor to patient.

For the full review, see:
DAVID A. SHAYWITZ. “BOOKSHELF; Doctor Android; In the same way that Luther challenged the Catholic Church, smartphones are poised to upend the medical profession.” The Wall Street Journal (Tues., Jan. 13, 2015): A11.
(Note: the online version of the review has the date Jan. 12, 2015.)

The book under review is:
Topol, Eric. The Patient Will See You Now: The Future of Medicine Is in Your Hands. New York: Basic Books, 2015.

Economic Hope Cures Terrorism

(p. C1) As the U.S. moves into a new theater of the war on terror, it will miss its best chance to beat back Islamic State and other radical groups in the Middle East if it doesn’t deploy a crucial but little-used weapon: an aggressive agenda for economic empowerment. Right now, all we hear about are airstrikes and military maneuvers–which is to be expected when facing down thugs bent on mayhem and destruction.
But if the goal is not only to degrade what President Barack Obama rightly calls Islamic State’s “network of death” but to make it impossible for radical leaders to recruit terrorists in the first place, the West must learn a simple lesson: Economic hope is the only way to win the battle for the constituencies on which terrorist groups feed.
I know something about this. A generation ago, much of Latin America was in turmoil. By 1990, a Marxist-Leninist terrorist organization called Sendero Luminoso, or Shining Path, had seized control of most of my home country, Peru, where I served as the president’s principal adviser. Fashionable opinion held that the people rebelling were the impoverished or underemployed wage slaves of Latin America, that capitalism couldn’t work outside the West and that Latin cultures didn’t really understand market economics.
The conventional wisdom proved to be wrong, however. Reforms in Peru gave indigenous entrepreneurs and farmers control over their assets and a new, more accessible legal framework in which to run businesses, make contracts and borrow–spurring an unprecedented rise in living standards.

For the full commentary, see:
HERNANDO DE SOTO. “The Capitalist Cure for Terrorism; Military might alone won’t defeat Islamic State and its ilk. The U.S. needs to promote economic empowerment and entrepreneurship to give the Arab world another path.” The Wall Street Journal (Sat., Oct. 11, 2014): C1-C2.
(Note: italics in original.)
(Note: the online version of the commentary has the date Oct. 10, 2014, and the title “The Capitalist Cure for Terrorism; Military might alone won’t defeat Islamic State and its ilk. The U.S. needs to promote economic empowerment.”)

Soto’s masterpiece is:
Soto, Hernando de. The Other Path: The Invisible Revolution in the Third World. New York: Basic Books, 1989.

Shetl Golden Age Ended When “Russia Repurposed Shtetl Jews as Scapegoats”

(p. 15) Smuggling looms large not only in the economy of Petrovsky-Shtern’s shtetl but for its symbolism, too. The author is interested in the way aspects of one world slide inside another. His golden-age shtetl was born when Russia swallowed a giant slice of Poland at the end of the 18th century and went from having few Jews to overseeing vast numbers of them, many of whom lived in privately owned Polish towns.
These towns are the essential ingredients of the hybrid world Petrovsky-Shtern is celebrating. Polish nobles had permitted Jews to live there on the condition that they ran the outdoor markets, sold liquor and in general acted as engines of trade. When the towns fell under Russian rule, Jews retained many of their economic privileges while expanding their civil rights, especially after they displayed a willingness to inform on their erstwhile Polish overlords.
Shtetl dwellers became adept at playing the declining Polish nobility off against bribable Russian officials. The czar had not yet laid his heavy hand on the trade by which shtetl Jews powered the economic growth of western Russia. Neither had he made nationalism the supreme ideology and Eastern Orthodoxy synonymous with Russian nationalism.
That would come, and as the Russian treasury bought up more and more of the private towns and trade died, Russia repurposed shtetl Jews as scapegoats for a restive peasant population.

For the full review, see:
JONATHAN ROSEN. “World of Our Great-Grandfathers.” The New York Times Book Review (Sun., July 27, 2014): 15.
(Note: the online version of the review has the date July 25, 2014.)

The book under review is:
Petrovsky-Shtern, Yohanan. The Golden Age Shtetl: A New History of Jewish Life in East Europe. Princeton, NJ: Princeton University Press, 2014.

Declaration and Constitution Built Upon Philosophical Radicals Locke, Spinoza, Epicurus and Lucretius

(p. C7) In Mr. Stewart’s telling, the central tenets of “philosophical radicalism” worked their way into the Declaration of Independence and the Constitution by a kind of ideological stealth. When, for example, Jefferson referred in the first paragraph of the Declaration to “the separate and equal station to which the Laws of Nature and of Nature’s God entitle” a nation, he wasn’t just offering a palatable conception of deity to his religious or nominally religious readers. He was drawing on a radical tradition stretching back to John Locke and especially to the Dutch rationalist Baruch Spinoza, who himself had drawn on the ancient Greek philosophers Epicurus and Lucretius.

For the full review, see:
BARTON SWAIM. “How Radical Were the Founders?; Was America’s revolution driven by political philosophers, or practical men reacting to events?” The Wall Street Journal (Sat., July 26, 2014): C7.
(Note: the online version of the review has the date July 25, 2014, and has the title “Book Review: ‘Nature’s God’ by Matthew Stewart & ‘Independence’ by Thomas P. Slaughter; Was America’s revolution driven by political philosophers, or practical men reacting to events?”)

The book discussed in the quoted passage is:
Stewart, Matthew. Nature’s God: The Heretical Origins of the American Republic. New York: W. W. Norton & Company, 2014.

Similarities Between Lucretius and Galileo

(p. 254) Like Lucretius, Galileo defended the oneness of the celestial and terrestrial world: there was no essential difference, he claimed, between the nature of the sun and the planets and the nature of the earth and its inhabitants. Like Lucretius, he believed that everything in the universe could be understood through the same disciplined use of observation and reason. Like Lucretius, he insisted on the testimony of the senses, against, if necessary, the orthodox claims of authority. Like Lucretius, he sought to work through this testimony toward a rational comprehension of the hidden structures of all things. And like Lucretius, he was convinced that these structures were by nature constituted by what he called “minims” or minimal particles, that is, constituted by a limited repertory of atoms combined in innumerable ways.

Source:
Greenblatt, Stephen. The Swerve: How the World Became Modern. New York: W. W. Norton & Company, 2011.

Cardinal Explained to Emperor that It Is OK to Lie to Heretics

Notwithstanding the assurances that the pope, the council, and the emperor had given him, Hus was almost immediately vilified and denied the opportunity to speak in public. On November 28, barely three weeks after he arrived, he was arrested on order of the cardinals and taken to the prison of a Dominican monastery on the banks of the Rhine. There he was thrown into an underground cell through which all the filth of the monastery was discharged. When he fell seriously ill, he asked that an advocate be appointed to defend his cause, but he was told that, according to canon law, no one could plead the cause of a man charged with heresy. In the face of protests from Hus and his Bohemian supporters about the apparent violation of his safe-conduct, the emperor chose not to intervene. He was, it was said, uncomfortable about what seemed a violation of his word, but an English cardinal had reportedly reassured him that “no faith need be kept with heretics.”

Source:
Greenblatt, Stephen. The Swerve: How the World Became Modern. New York: W. W. Norton & Company, 2011.
(Note: this quote is from somewhere on pp. 167-168; I bought the Kindle version which does not give page numbers correctly and I can’t recover pages on this one from Google books; I would guess it is all on p. 168.)

Zionists “Risk Their Lives for an Idea”

(p. C1) . . . , without hesitation or (for the most part) complaint, proudly responding to the call-up, Israelis stand ready to defend their nation. They risk their lives for an idea.
The idea is Zionism. It is the belief that the Jewish people should have their own sovereign state in the Land of Israel. Though founded less than 150 years ago, the Zionist movement sprung from a 4,000-year-long bond between the Jewish people and its historic homeland, an attachment sustained throughout 20 centuries of exile. This is why Zionism achieved its goals and remains relevant and rigorous today. It is why citizens of Israel–the state that Zionism created–willingly take up arms. They believe their idea is worth fighting for.
Yet Zionism, arguably more than any other contemporary ideology, is demonized. “All Zionists are legitimate targets everywhere in the world!” declared a banner recently paraded by anti-Israel protesters in Denmark. “Dogs are allowed in this establishment but Zionists are not under any circumstances,” warned a sign in the window of a Belgian cafe. A Jewish demonstrator in Iceland was accosted and told, “You Zionist pig, I’m going to behead you.”
. . .
What is it about Zionism that elicits such loathing? After all, the longing of a dispersed people for a state of their own cannot possibly be so repugnant, especially after that people endured centuries of massacres and expulsions, culminating in history’s largest mass murder. Perhaps revulsion toward Zionism stems from its unusual blend of national identity, religion and loyalty to a land. Japan offers the closest parallel, but despite its rapacious past, Japanese nationalism doesn’t evoke the abhorrence aroused by Zionism.
Clearly anti-Semitism, of both the European and Muslim varieties, plays a role. Cabals, money grubbing, plots to take over the world and murder babies–all the libels historically leveled at Jews are regularly hurled at Zionists. And like the anti-Semitic capitalists who saw all Jews as communists and the communists who painted capitalism as inherently Jewish, the opponents of Zionism portray it as the abominable Other.

For the full commentary, see:
MICHAEL B. OREN. “In Defense of Zionism.” The Wall Street Journal (Sat., AUG. 2, 2014): C1-C2.
(Note: ellipses added.)
(Note: the online version of the commentary has the date AUG. 1, 2014.)

Future Pope Showed an Interest in the “Higher Forms of Piracy”

(p. 158) A decade older than his apostolic secretary Poggio, Baldassare Cossa had been born on the small volcanic island of Procida, near Naples. His noble family held the island as its personal possession, the hidden coves and well-defended fortress evidently well suited to the principal family occupation, piracy. The occupation was a dangerous one: two of his brothers were eventually captured and condemned to death. Their sentence was commuted, after much pulling of strings, to imprisonment. It was said by his enemies that the young Cossa participated in the family business, owed to it his lifelong habit of wakefulness at night, and learned from it his basic assumptions about the world.
Procida was far too small a stage for Baldassare’s talents. Energetic and astute, he early displayed an interest in what we might call higher forms of piracy. He studied jurisprudence at the University of Bologna–in Italy it was legal studies rather than theology that best prepared one for a career in the Church–where he obtained doctorates in both civil and canon law. At his graduation ceremony, a colorful affair in which the successful candidate was conducted in triumph through the town, Cossa was asked what he was going to do now. He answered,” To be Pope.”

Source:
Greenblatt, Stephen. The Swerve: How the World Became Modern. New York: W. W. Norton & Company, 2011.

Dogs, and Movie About Dog, Banned in Iran

(p. D6) In Jafar Panahi’s new movie, a writer in Iran smuggles his pet dog into his home inside a tote bag. The film, “Closed Curtain,” addresses Iranian lawmakers’ recent ban on dog-walking in public, part of an effort to curb perceived Western influences including keeping pets. For two decades, Mr. Panahi has captured such vagaries of life in his native country.
“Closed Curtain,” which won the best screenplay award at the Berlin Film Festival in 2013, opens at New York City’s Film Forum on July 9. It is Mr. Panahi’s second film since December 2010, when Iran’s Islamic Revolutionary Court banned him from making movies for 20 years.

For the interview with Panahi, see:
TOBIAS GREY. “An Iranian Director’s Best Friend.” The Wall Street Journal (Fri., June 27, 2014): D6.
(Note: the online version of the interview has the date June 26, 2014, an has the title “Iranian Director Flouts Ban on Filming.”)

“In the Name of God and of Profit”

Writing of the period of the mid to late 1300s in the area of Florence:

(p. 114) The surviving archive of a single great merchant of this period, Francesco di Marco Datini of nearby Prato–not, by any means, the greatest of these early capitalists–contains some 150,000 letters, along with 500 account books or ledgers, 300 deeds of partnership, 400 insurance policies, several thousand bills of lading, letters of advice, bills of exchange, and checks. On the first pages of Datini’s ledgers were inscribed the words: “In the name of God and of profit.”

Source:
Greenblatt, Stephen. The Swerve: How the World Became Modern. New York: W. W. Norton & Company, 2011.