Friday Fronts: David Cole on Jack Goldsmith on The Daily Blague
and don't forget to try the PodCast.
Subtlety, all is subtlety.
and don't forget to try the PodCast.
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2. Supporting the Republic of Iraq in its efforts to combat all terrorist groups, at the forefront of which is Al-Qaeda, Saddamists, and all other outlaw groups regardless of affiliation, and destroy their logistical networks and their sources of finance, and defeat and uproot them from Iraq. This support will be provided consistent with mechanisms and arrangements to be established in the bilateral cooperation agreements mentioned herein. 3. Supporting the Republic of Iraq in training, equipping, and arming the Iraqi Security Forces to enable them to protect Iraq and all its peoples, and completing the building of its administrative systems, in accordance with the request of the Iraqi government. ~read more~

Now the heart, well, that remains to be seen. I would rather sail through a storm or two than stand on the pier. Every storm comes between long periods calm seas and fair winds. Looks like a pair of very rosy sunsets to me.If you smile at meSomething about wooden ships on the water as I recall, very free and easy I believe it went. Oh yes,
I will understand
'Cause that is something
Everybody everywhere does in the same language
Go take a sister, then, by the handI'm sure David will forgive me this lifting, he got it so right, so very free and easy.
Lead her away from this foreign land
Far away, where we might laugh again
We are leaving, you don't need us
And it's a fair wind
Blowin' warm out of the south over my shoulder
Guess I'll set a course and go
Someone asked me recently at party, "Do you believe in Bush?" Not wanting to start a political conversation, I coyly replied, "Busch? No, God, no! Don't you have Miller Lite? Or, Killian's Red, that would be great," while I tensed with angst not knowing if they would take the bait and go to the bar or press me further. They took me for drunk and wandered away. Then I felt a warm surge of relief wash over me like the surf, "Believe in Dubbya? Believe? George W Bush? Really! Certainly not! Believing in or believing Dubbya is so ludicrous it makes believing in God seem rational," and I felt much better.That dialog is largely stolen and reworded from Ann Lamott in one of the last chapters of Plan B: FurtherThoughts on Faith. Ms Lamott reminds me of Laurie Beth Jones who brought me Jesus in Blue Jeans: A Practical Guide to Everyday Spirituality but Ann is far more accessible to me. Laurie and Ann and I could talk in the church lobby but only Ann and I could go out and have a beer - I would be the only one drinking, Ann quit - and talk about faith and fucking. Admirably for a committed Christian Ms Lamott despises GWB and weaves this desperation and her wrestling with the resulting depression throughout Plan B where she deals, in language appropriate to the the topic and her mood at the time, with her daily battles in life and how her particular faith has sustained and strengthened her. Lamott is never preachy and though you might not agree with her you will, like I have, want her on your Lunch Dates I'd Love to Have list. I suppose that I should disclose that I listen to most books and have listened to unabridged versions of the two linked here. Both Laurie and Ann have soothing voices for the road but Ann just draws me in when she recounts how the apostles must have felt in the upper room on Holy Saturday, "... in a room filled with clouds of cigarette smoke I see some really wigged out guys drinking a bit of wine and thinking to themselves, 'boy are we really fucked!'"
Wow, how earnest and clever I was. And how utterly moribund Biscuit is. Every day I think to post on it, and then someone cries or yells "MOM, I need a box cutter and some glue!" and the moment is lost...
about not being able to tend to her blog because of her other responsibilities.
Perhaps Grandpa would have taken his celestial pipe out of his mouth, given me an uncharacteristic wink, and murmured complicitly, "I once knew a very nice girl called Mabel."
I still believe that peace and plenty and happiness can be worked out some way. I am a fool.
A writer is someone who spends years patiently trying to discover the second being inside him, and the world that makes him who he is. When I speak of writing, the image that comes first to my mind is not a novel, a poem, or a literary tradition; it is the person who shuts himself up in a room, sits down at a table, and, alone, turns inward. Amid his shadows, he builds a new world with words. This man—or this woman—may use a typewriter, or profit from the ease of a computer, or write with a pen on paper, as I do. As he writes, he may drink tea or coffee, or smoke cigarettes. From time to time, he may rise from his table to look out the window at the children playing in the street, or, if he is lucky, at trees and a view, or even at a black wall. He may write poems, or plays, or novels, as I do. But all these differences arise only after the crucial task is complete—after he has sat down at the table and patiently turned inward. To write is to transform that inward gaze into words, to study the worlds into which we pass when we retire into ourselves, and to do so with patience, obstinacy, and joy.
Yo soy un conductor, yo soy un viejo Tejano gringo puro. ¿Y, yo soy un pinturista? No se.
And that indifference to the state can be contagious. Lebanon's Christians may think of themselves as "Lebanese," but most of Hezbollah's Shiite constituency don't. Western analysts talk hopefully of fierce differences between Sunni and Shiite, Arab and Persian, but it's interesting to note the numbers of young Sunni men in Egypt, Jordan and elsewhere in recent weeks who've decided that Iran's (Shiite) President Ahmadinejad and his (Shiite) Hezbo proxies are the new cool kids in town. During the '90s, we grew used to the idea that "non-state actors" meant a terrorist group, with maybe a few hundred activists, a few thousand supporters. What if entire populations are being transformed into "non-state actors"? Not terrorists, by any means, but at the very minimum entirely indifferent to the state of which they're nominally citizens.
Hence that statistic: Seven percent of British Muslims consider their primary identity to be British, 81 percent consider it to be Muslim. By comparison, in the most populous Muslim nation on the planet, 39 percent of Muslim Indonesians consider themselves Indonesian first, 36 percent consider themselves Muslim first. For more than four years now, I've been writing about a phenomenon I first encountered in the Muslim ghettoes of the Netherlands, Belgium and other European countries in the spring of 2002: Second- and third-generation European Muslims feel far more fiercely Islamic than their parents and grandparents.
That's the issue: Pan-Islamism is the profound challenge to conventional ideas of citizenship and nationhood.
BY MARK STEYN SUN-TIMES COLUMNIST, August 13, 2006
Think well, write well, it's always worth your time. Tony Blair must have an outstanding group of researchers and speech writers. In speaking recently about the current conflict in Lebanon Blair said in part
It is still possible even now to come out of this crisis with a better long-term prospect for the cause of moderation in the Middle East succeeding. But it would be absurd not to face up to the immediate damage to that cause which has been done.
We will continue to do all we can to halt the hostilities. But once that has happened, we must commit ourselves to a complete renaissance of our strategy to defeat those that threaten us. There is an arc of extremism now stretching across the Middle East and touching, with increasing definition, countries far outside that region.
To defeat it will need an alliance of moderation, that paints a different future in which Muslim, Jew and Christian; Arab and Western; wealthy and developing nations can make progress in peace and harmony with each other. My argument to you today is this: We will not win the battle against this global extremism unless we win it at the level of values as much as force, unless we show we are even-handed, fair and just in our application of those values to the world.
The point is this. This is war, but of a completely unconventional kind.
9/11 in the US, 7/7 in the UK, 11/3 in Madrid, the countless terrorist attacks in countries as disparate as Indonesia or Algeria, what is now happening in Afghanistan and in Indonesia, the continuing conflict in Lebanon and Palestine, it is all part of the same thing. What are the values that govern the future of the world? Are they those of tolerance, freedom, respect for difference and diversity or those of reaction, division and hatred? My point is that this war can't be won in a conventional way. It can only be won by showing that our values are stronger, better and more just, more fair than the alternative. Doing this, however, requires us to change dramatically the focus of our policy.
Unless we reappraise our strategy, unless we revitalize the broader global agenda on poverty, climate change, trade, and in respect of the Middle East, bend every sinew of our will to making peace between Israel and Palestine, we will not win. And this is a battle we must win.
What is happening today out in the Middle East, in Afghanistan and beyond is an elemental struggle about the values that will shape our future.
It is in part a struggle between what I will call Reactionary Islam and Moderate, Mainstream Islam. But its implications go far wider. We are fighting a war, but not just against terrorism but about how the world should govern itself in the early 21st century, about global values.
The root causes of the current crisis are supremely indicative of this. Ever since September 11th, the US has embarked on a policy of intervention in order to protect its and our future security. Hence Afghanistan. Hence Iraq. Hence the broader Middle East initiative in support of moves towards democracy in the Arab world.
The point about these interventions, however, military and otherwise, is that they were not just about changing regimes but changing the values systems governing the nations concerned. The banner was not actually "regime change," it was "values change." What we have done therefore in intervening in this way is far more momentous than possibly we appreciated at the time. -read more-
The British prime minister delivered this speech to the Los Angeles World Affairs Council on August 1.
A speech well worth anyone's time to read and ponder.
... when a grad student with whom he fell in love fell in love with the second-best Proust scholar
... when his lover, a grad student, dumped him for the second-best Proust scholar
a dog who active verb ... or a dog that active verb ...
Hussein's Baghdad FallsU.S. Forces Move Triumphantly Through Capital Streets, Cheered by Crowds Jubilant at End of Repressive Regime
Washington Post Staff Writer
"How did it become, 'Well, now we have to rebuild this place from the ground up'?" Fulcher asked.
He kept talking. "They say we're here and we've given them freedom, but really what is that? You know, what is freedom? You've got kids here who can't go to school. You've got people here who don't have jobs anymore. You've got people here who don't have power," he said. "You know, so yeah, they've got freedom now, but when they didn't have freedom, everybody had a job."
Very tubular from Time
WorldCondi in Diplomatic Disneyland
Viewpoint: The Secretary of State tells the Lebanese that the blood they're seeing represents the birth of a brave new order. She's convincing nobodyBy TONY KARON , Posted Wednesday, Jul. 26, 2006
Secretary of State Condoleezza Rice faced a thankless, all but impossible task in trying to sell the Arab world on the U.S. policy of delaying a cease-fire so that the Israeli military can continue its anti-Hizballah campaign. But her case was hardly helped when she explained that the violence that has already killed more than 400 Lebanese and turned more than a half million into refugees represents the "birth pangs of a new Middle East." Phrases like that and her rejection of the call for an immediate cease-fire on the grounds that "whatever we do, we have to be certain that we're pushing forward to the new Middle East, not going back to the old Middle East" carry a revolutionary ring that scares the hell out of America's allies in the region. It was revolutionaries like Lenin and Mao, after all, who rationalized violence and suffering as the wages of progress, in the way a doctor might rationalize surgery painful, bloody, even risking the life of the patient, but ultimately necessary. Social engineering is not surgery, however, and its victims find little comfort in the homilies of its authors.
-read more-One final run from an obscure SciFi author
When there is no real hope, we must mint our own. If the coin be counterfeit it still may be passed.
- Roger Zelazny, Lord of Light, 1968
To locate a beginning in retrospective time is to ground a project (such as an experiment, or a governmental commission, or Dickens's beginning to write Bleak House) in that moment, which is always subject to revision. Beginnings of this sort necessarily involve an intention that either is fulfilled, totally or in part, or is viewed as totally failed, in successive time. And so the second great problematic is about the continuity that occurs after birth, the exfoliation from a beginning: in the time from birth to youth, reproductive generation, maturity. Every culture offers and circulates images of what has been wonderfully called the dialectic of incarnation, or in FranÁois Jacob's phrase, la logique du vivant. Again to give examples from the history of the novel (the Western aesthetic form that offers the largest and most complex image of ourselves that we have), there is the bildungsroman or novel of education, the novel of idealism and disappointment (L'Education sentimentale, Les Illusions perdues), the novel of immaturity and community (like George Eliot's Middlemarch, which the English critic Gillian Beer has shown was powerfully influenced by what she calls Dar- win's plots for the patterns of generation that structure this great novel of nineteenth-century British society). Other aesthetic forms, in music and painting, follow similar patterns.
But there are also exceptions, examples of deviation from the overall assumed pattern to human life. One thinks of Gulliver's Travels, Crime and Punishment, and The Trial, works that seem to break away from the amazingly persistent underlying compact between the notion of the successive ages of man (as in Shakespeare) and aesthetic reflections of and on them. For it bears saying explicitly that both in art and in our general ideas about the passage of human life there is assumed to be a general abiding timeliness, by which I mean that what is appropriate to early life is not appropriate for later stages, and vice versa. You will recall, for example, the stern biblical observation that to everything there is a season and a time, to every purpose under the heaven, a time to be born, and a time to die, and so on: "wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him? ... All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean ... -read more-
The text above likely tests the limits of fair use and was lifted from the first chapter of On Late Style by Edward Said, posted on The New York Times at First Chapters. An NYT registration is required to follow the links. I may have bitten off more than I can digest here but what I've read here will move me toward buying the book. There is, I'm sure, a vast literature in the history of the novel of which I'm completely ignorant save for Jane Smiley and there, as is indicative of my depth, I have read only the review linked here. I encourage your recommendations in the area to increase my resonance.
Mes amis,
Remorse, regret, recrimination are they of any value at all in this party we call life? Such thoughts haunt me today. Let the rough side drag, eh? Ditch the past and run with the moment!
Perhaps, all I really need is a nice ride with the top down to the Bolivar Ferry and back, eh?
Un jour nous serons victorieux au dessus des escaliers, n'est-ce pas?
Le maître de l'esprit de l'escalier,
George
Finally, from the daily stream corporate email something worthwhile
On July 25th, 2006, all cell phone numbers are being released to telemarketing companies. If you have a cell phone, whether company owned or not, you will start to receive sale calls, and YOU WILL BE CHARGED FOR THESE CALLS. To prevent these calls you should do the following to get your number on the National DO NOT CALL List:
1) Call the following number from your cell phone: 888-382-1222. It is the National DO NOT CALL list. It will only take a minute of your time.
It blocks your number for five (5) years.
Or,
2) On the Internet, log onto: http://www.donotcall.gov/ and follow the on-screen 3 step instructions completely.
Again, it blocks your number for five (5) years.
World Trade Center bombing on February 26,1993 in New York City; The Oklahoma City bombing on April 19,1995 of the Alfred P. Murrah Federal Building; Centennial Olympic Park bombing on July 27, 1996 in Atlanta; The September 11, 2001 attacks in New York City and Washington, D.C.; Anthrax Attacks in the United States during the Fall of 2001 following the 9/11 event; Bali Nightclub bombing on October 12, 2002; Beltway Sniper Attacks during October 2003; Madrid train bombings on March 11, 2004; London bombings of the subways and buses on July 7 and 21, 2005.