Guy Rundle teases out the meanings of the bin Laden assassination, in contrast to the Eichmann trial.
The Rehabilitation of Ernest Gellner - It is easy to imagine why Ernest Gellner would be one of the universally known figures in Anglophone intellectual life. A polymath whose work ranged across anthropology, history, philosophy, and sociology, his mind wrestled with an encyclopedia's worth of nagging questions about nationalism, modernity, civil society, imperialism, Islam, psychoanalysis, ethics and epistemology ... All of this, to repeat, should explain Gellner's monumental prominence – except for the fact that he has no such prominence. (via mr) [more inside]
Laud Humphreys was studying to be an Episcopal priest in the mid-1950s when he learned, shortly after his father's death, that his father, Oklahoma State Representative Ira D. Humphreys, took trips to New Orleans to have sex with other men. After being dismissed as an Episcopal priest in the 1960s, Laud Humphreys then enrolled as a sociology grad student where he completed a dissertation about men who had sex with other men in public bathrooms in St. Louis, which Humphreys researched by agreeing to serve as a "watch queen", looking out for the police. After writing down the license plate numbers of the men having sex, Humphreys traced the men's addresses and contacted them in disguise, claiming to be collecting data for a public health survey. The research, which was condemned as unethical for its use of covert methods, was published in 1970 as Tearoom Trade: Impersonal Sex in Public Places. [more inside]
EMBO's report on Time and Aging (free access) contains an essay wherein the author, Karin Knorr Cetina, from the University of Konstanz, Germany, argues that death and aging used to be major issues that defined what it means to be human and helped us find our place in society by showing us the limits of what is possible to achieve as a human. With the advances in science, particularly biological advances in slowing aging and technological advances in extending human function, we no longer accept our fate. Instead of accepting that we all grow old and die so we should take our place in society, with the expectation that if we contribute, society will take care of us, too, we now have promises being made by science that death and aging are no longer inevitable. Where are we headed, then? If we can no longer find our place by finding the limits of achievement and accepting our place within them, how do we work as a collective?