Tuesday, 20 April 2010

Another guardian article.What links the banking crisis and the volcano? by George Monbiot + Overreacting?Video

Mike says:
 I don't agree with George Monbiot's tendencies and solutions in general, I disagree with the remedy he has at the end of  this article  - and what could you say on this topic in one of our exams?-  but in this article the problems he points to are quite well-founded, you can research them all across internet etc.
I have.
The following  practice was pre-WWII, but the cold war gave it great stimulus.
Britain and the USA and some other countries used to have very large strategic stocks of fuel. food, raw materials, emergency elecrical generating sets ( sets = grupos) etc. They were a hedge. One of my friends used to work in an enormous store, acres in area,with its own generators etc for emergencies, packed several stories high with frozen fish. It was one of a network. (The fish were periodically sold off and replaced.)
By chance, as a boy I knew the location of a number of once-secret, still unknown generally, strategic fuel dumps and pipelines.
All such precautions, and their undoubted cost,  were constantly criticized, mostly  by that part of the left that followed or worshipped or could be influenced by the Soviet Union, not just the miniscule or nonexistant communist parties, or believed in appeasement, such as the late Ted Kennedy.  To the Soviets all such things were one thing and one thing only : war readiness, so they didn't like them and used every possible way to influence the West against them, just as much as against weapons.
So they spread the idea that to be in favour of "peace" you have to drop all precautions against anything from anywhere.
This "just-in-case, hedge" mentality was lost when the Berlin wall fell and the cold war ended. I don't believe plans and stocks have been wholly  abondoned, just not updated nor  well-funded nor even thought about.
As if no other human or natural threats existed!

at the end I add a rather contrasting video


Anyhow, agree or disagree,  here's a talkingpoint from  Britain's most well-known, perhaps best-respected,or most-criticized, "Green Guru". Certainly a great communicator!



What links the banking crisis and the volcano?

my fisking in red

We rely globally on over-complex, over-strained systems. Act now, or wait for the much more brutal corrective of nature
Man proposes; nature disposes*(* this saying was originally: Man proposes, GOD disposes. MEn(= males, as opposed to MAN = Mankind, humankind, humanity) shortly changed it to Man proposes, woman disposes. How long anyone has written Nature for God, I don't know.). We are seldom more vulnerable than when we feel insulated. The miracle of modern flight protected us from gravity, atmosphere, culture, geography. It made everywhere feel local, interchangeable. Nature interjects, and we encounter – tragically for many – the reality of thousands of miles of separation. We discover that we have not escaped from the physical world after all.

Complex, connected societies are more resilient than simple ones – up to a point. During the east African droughts of the early 1990s, I saw at first hand what anthropologists and economists have long predicted: those people who had the fewest trading partners were hit hardest. Connectivity provided people with insurance: the wider the geographical area they could draw food from, the less they were hurt by a regional famine.

But beyond a certain level, connectivity becomes a hazard. The longer and more complex the lines of communication and the more dependent we become on production and business elsewhere, the greater the potential for disruption.
This is one of the lessons of the banking crisis. Impoverished mortgage defaulters in the United States – the butterfly's wing over the Atlantic* (*  part of Chaos theory: a final small incremental input in a system  triggers a change of state, prverbially, one flap of a butterfly's wing in the Amazon is what unleases the cyclone which had been building up, then the cyclone  crosses the Atlantic, ) – almost broke the global economy. If the Eyjafjallajökull volcano – by no means a monster – keeps retching(=vomiting) it could, in these fragile times, produce the same effect.

We have several such vulnerabilities. The most catastrophic would be an unexpected coronal mass ejection – a solar storm – which causes a surge of direct current down our electricity grids, taking out* (military jargon, *  =Kill, destroy, eliminate, make useless )the transformers. It could happen in seconds; the damage and collapse would take years to reverse, if we ever recovered. We would soon become aware of our dependence on electricity: an asset which, like oxygen, we notice only when it fails.

As New Scientist magazine points out, an event like this would knacker* (informal slang, used for contrast and  impact: * =  to tire out,   kill, maim, injure , damage almost irreparably. Originally, to knacker meant to slaughter  old horses, a knacker's yard was  a horse slaughterhouse. The British don't eat horses: the meat was for pets or was sent abroad. and old useless horses- now we apply it to cars, fridges, etc- were" fit for the Knackers'" or "sent to the knackers" If I say "I'm Knackered "  when I arrive home, I mean I'm far too tired to do anything until I recover-if ever)    most of the systems which keep us alive. It would take out water treatment plants and pumping stations. It would paralyse oil pumping and delivery, which would quickly bring down food supplies. It would clobber* ( slang again: * = to hit very hard and effectively, probably repeatedly) hospitals, financial systems and just about every kind of business – even the manufacturers of candles and paraffin lamps.
Emergency generators would function only until the oil ran out. Burnt-out transformers cannot be repaired; they must be replaced. Over the past year I've sent freedom-of -information* (*  Both the Uk and the USA have FOI  laws which require institutions etc receiving public money  to make public their non-personal  data, plans etc when so requested by any citizen)  requests to electricity transmitters and distributors, asking them what contingency plans they have made, and whether they have stockpiled transformers to replace any destroyed by a solar storm. I haven't got to the end of it yet, but the early results suggest that they haven't.

There's a similar lack of planning for the possibility that global supplies of oil might soon peak then go into decline. My FoI requests to the British government reveal that it has made no contingency plans, on the grounds that it doesn't believe it will happen. The issue remains the preserve of beardy lentil-eaters ( in the UK lentils are not normal food , so this denotes vegetarian idealistic dreamer-types, and beards are uncool, unmilitary, and unbusinesslike) such as, er, the US joint forces command. Its latest report on possible future conflicts maintains that "a severe energy crunch is inevitable without a massive expansion of production and refining capacity".
It suggests that "by 2012, surplus oil production capacity could entirely disappear, and as early as 2015, the shortfall (= insufficiency) in output could reach nearly 10m barrels per day". A shortage of refining and production capacity is not the same thing as peak oil, but the report warns that a chronic constraint looms behind the immediate crisis: even under "the most optimistic scenario … petroleum production will be hard pressed to meet the expected future demand". A global oil shortage would soon expose the weaknesses of our complex economic systems. As the cultural anthropologist Joseph Tainter has shown, their dependence on high energy use is one of the factors that makes complex societies vulnerable to collapse.

His work has helped to overturn the old assumption that social complexity is a response to surplus energy. Instead, he proposes, complexity drives higher energy production. While complexity solves many problems – such as reliance on an exclusively local and therefore vulnerable food supply – it's subject to diminishing returns. In extreme cases the cost of maintaining such systems causes them to collapse.

Tainter gives the example of the western Roman empire. In the third and fourth centuries AD, the emperors Diocletian and Constantine sought to rebuild their diminished territories: "The strategy of the later Roman empire was to respond to a near-fatal challenge in the third century by increasing the size, complexity, power, and costliness of … the government and its army. … The benefit/cost ratio of imperial government declined. In the end the western Roman empire could no longer afford the problem of its own existence." The empire was ruined by the taxes, and levies(= forcible collection by government ) on manpower, Diocletian and Constantine imposed to sustain their massive system. Invasion and collapse were the inevitable result.

He contrasts this with the strategies of the Byzantine empire from the seventh century onwards. Weakened by plague and re-invasion, the government responded with a programme of systematic simplification. Instead of maintaining and paying its army, it granted soldiers land in return for hereditary military service: from then on they had to carry their own costs. It reduced the size and complexity of the administration and left people to fend for themselves. ( to fend for onself =buscarse la vida,  vivir/sobrevivir autonomo, sin ayuda, tipo recien viudas, jovenes eman cipandose, etc). The empire survived and expanded.

A similar process is taking place in the UK today: a simplification of government in response to crisis. But while the public sector is being pared* down, ( to pare = to cut very thin, especially cheese, to cut off thin slices or shavings from something. It's the RIGHT way to cut Jamon serrano!--> to pare down = slowly decrease, with a series of small cuts. Cheeseparing is considered the epitomy of meanness and pennypiching by the British, who often apply it to the French.  So cheeseparing, mean, and pennypinching are synonyms) both government and private enterprise seek to increase the size and complexity of the rest of the economy. If the financial crisis were the only constraint we faced, this might be a sensible strategy. But the energy costs, environmental impacts and vulnerability to disruption of our super-specialised society have surely already reached the point at which they outweigh the benefits of increasing complexity.

For the third time in two years we've discovered that flying is one of the weakest links in our overstretched system. In 2008 the rising cost of fuel drove several airlines out of business.( to drive s.o. out of business = to make s.o bankrupt  or make their business impossible) The recession compounded the damage; the volcano might ruin several more. Energy-hungry, weather-dependent, easily disrupted, a large aviation industry is one of the hardest sectors for any society to sustain, especially one beginning to encounter a series of crises. The greater our dependence on flying, the more vulnerable we are likely to become.

Over the past few days people living under the flight paths have seen the future, and they like it. The state of global oil supplies, the industry's social and environmental costs and its extreme vulnerability mean that current levels of flying – let alone ( let alone approximately = not to mention) the growth the government anticipates – cannot be maintained indefinitely. We have a choice. We can start decommissioning this industry while there is time and find ways of living happily with less of it. Or we can sit and wait for physical reality to simplify the system by more brutal means.


 A contrasting view:

Guardian:Pope, Hans Kung

Surpising article in the usually very anticatholic trendy dreamy-lefty Guardian newspaper : my vocab.  fisking in red

This pope is Romantic, not reactionary

Catholics like Küng fail to understand the long intellectual tradition which the pope seeks to preserve and extend
Five years after succeeding Pope John Paul II on 19 April 2005, Benedict is confronting the worst crisis of his papacy. The ongoing abuse scandal undermines(=minar, socovar) the church's credibility and reinforces all the usual stereotypes about the Vatican under his reign – a medieval theocracy ruled by an absolute autocrat who is reactionary and intolerant.

This view is not just bandied (To bandy sth about:  to spread gossip thoughtlessly or hotly )by atheists like Richard Dawkins or Christopher Hitchens. Besides these usual suspects, prominent Catholics are also using the abuse scandal as a pretext to attack the pontiff.
In an open letter to all Catholic bishops published on Saturday, the Swiss theologian Hans Küng blames Benedict for the "church's worst credibility crisis since the Reformation". Essentially, Küng accuses the pope of restoring a reactionary vision of Catholicism that betrays the progressive reforms of the second Vatican council (1962-65) where both acted as periti – young theological advisors to the cardinals.

Not unlike much contemporary atheism, Küng's tirade(= rant,= a long unreasoned critical and insulting emotional angry speech or piece of writing)  owes more to ideology than to reason. His division of Catholicism (and other faith traditions*( * faith tradition is  a very common British expression to cover religion) into a liberal, progressive and a conservative, reactionary wing is a modern, secular distinction that distorts the specificity of each and every religion. That's why Küng's pet project of building a "global ethos" is an abstraction from the unique character of diverse faith traditions – instrumentalising religion in the service of a dubious morality that amounts to little more than "being nice to each other".

This is a far cry from the universal ethical and other truths which all religions defend but on which they disagree with each other – for example, the status of love and the law in Judaism and Christianity.
By denying real universalism, Küng's "global ethos" is entirely compatible with modern secularism and the "dictatorship of relativism" which Pope Benedict has consistently denounced.
No wonder that Küng prefers a liberal Catholicism that emulates secular culture and in the process loses its unique, integral vision.

Worse, he also fails to understand the long, intellectual tradition which the pope seeks to preserve and extend – a kind of Romantic orthodoxy that eschews(= avoids, rejects, chooses not to include or rely on, connotation with certain disdain) much of the modern Reformation and Counter-Reformation in favour of the patristic and medieval legacy shared by Christians in east and west.
This legacy concerns the teachings on the church fathers and doctors like St Augustine, Dionysius or St Thomas Aquinas on the unity of nature and the supernatural against the modern separation of the natural universe from divine creativity and grace.
In short, Benedict rejects the modern dualism of nature and grace or faith and reason – as spelled out in his controversial 2006 Regensburg address.

The pope's argument is that these modern dualisms have paved the way for the disastrous separation of reason from faith, an opposition that underpins ( to underpin is to be a type of supporting below-ground foundation in buildings) the increasingly bitter conflict between the absolute reason of extreme secularism (and atheism) and the blind faith of religious fundamentalism.
As such, Benedict's call to restore the "grandeur of reason" – whereby reason and faith require each other and are mutually augmenting – is far more radical and progressive than Küng's demand for more liberal dialogue.

In fact, the pope's intervention has already led to a much more intellectually vigorous and robust debate between Christians and Muslim – as evinced ( approximately= shown )by the permanent Catholic-Muslim forum. This was initiated in response to critiques of the pope's Regensburg address in which he linked violence in Islam to the priority of God's power and will over divine reason and intellect.

Küng blames Benedict for causing mistrust between Christians and Muslims, but the pope is right to insist that such trust is only authentic when based on a better mutual understanding of the real differences that exist between Christianity and Islam – the incarnation of God, the divine nature of Jesus and the Holy Trinity.

Nor does Benedict merely look back with nostalgia to the foundational creed and the councils of the early church. On the contrary, he links the patristic and medieval legacy to modern Romanticism with their shared emphasis on natural intimations of the divine and on human, artistic activity.

It is this Romantic tradition that has helped sustain and create the high culture which the pope champions. That's what underpins his defence of traditional liturgy (including the Tridentine mass) against the onslaught of "sacro-pop" – "parish tea party liturgies and banal 'cuddle me Jesus' pop songs", as Tracey Rowland so aptly writes in her book Ratzinger's Faith.

Beyond the liturgy, Romanticism is also key to saving secular culture from itself. By rejecting both absolute instrumental reason and blind emotional faith, the Romantic tradition outwits the contemporary convergence of soulless technological progress and an impoverished culture dominated by sexualisation and violence.

More fundamentally, it opposes the complicit collusion of boundless economic and social liberalisation that has produced laissez-faire sex and an obsession with personal choice rather than objective (yet contested) standards of truth, beauty and goodness – a concern shared by the archbishop of Canterbury, Rowan Williams, in his seminal book Lost Icons.

Questions remain about how to translate Benedict's vision into a radical overhaul*(* to/an overhaul = exhastive maintainance and/or updating/renewing etc of machines, factories, systems... )  of the curia and relations between Rome and Catholic bishops. But far from being nostalgic or reactionary, this pope is an unreconstructed romantic who is bringing about an intellectual and cultural renaissance of Catholicism.

Monday, 19 April 2010

More computerspeak

 This is old fashioned- there are fewer bugs these days as programming has become more automated, etc- but I couldn' t resist posting it! notice "hype"  and "overblown"
myspace glitters


Bug is an old word.
There was/is a UK/USA difference in its use.
Brits most frequently used it for disease-causing microorganisms:
" I picked up a tummy -bug on holiday on the Med."
The cousins are given to calling all linneaus "vermes", ( creepy-crawlies in Britspeak ) "Bugs", especially insects!

Although already in use preWWII, it was the cold war that saw the greatest use of   "BUG" for miniature/hidden microphones, later cams as well,  and transmitters, telephone wiretaps, and similar -> to bug = to instal such and  to (secretly/ illicitly electronically) eavesdrop( a 1500  year old word for deliberate secret spying listening, via hiding behind curtains etc It was a a 700 year old statutary offence, hearkening after our discourse, until Parliament repealed the statute barely before the end of the cold war )
"Our Moscow embassy was bugged every which way"
See urban dictionary .com, wikipedia, etc  for many, many other  derived words and uses.


Oddly enough, "BUG"(-> to debug, etc,) was used to designate 
INADVERTENT programme or computer or appliance malfunction.
"This program's got a bug in it."
"They havent got the bugs out of the jupiter probe planning yet. "
The millenium bug scare was because many programmers had not drawn up programs that considered the possibility of  dates after 1999!


Whereas VIRUSES are deliberate sabotage.
There a re ever more words to describe varieties of virus.
TROJANS ( for the trojan horse)
WORMS
MAL-WARE (from malevolent ware, or goods for sale)
etc




And For most of the 20th cent., although getting well-known in WWII, GREMLINS have been the mythical( or real?) demon-like creatures  that cause any electrical or electronic device, appliance gadget, or apllication, to fail or malfunction .


The mistakes on my blogs aren't because I type with ten thumbs, as they say.
No.
Keyboard gremlins!