Hello Kitty!

andy & the bell curve



this is why i like wikipedia: watching Noel, directed by Chazz Palminteri who starred in Arthur and the Minimoys. yai me, it's online ["crochety Minimoy Travel Agent" @ 12:15].

seriously black peeps, intelligence comes out of africa! reading the original article kicking this whole thing off… "researchers and commentators would prefer to just avoid the area for fear of being labeled racists". frankly, this doesn't compute (pointing the finger at the wrong group): "strangled by p.c. egalitarianism" — this does (with some clarification): "The right response [you scaredy-cat scientists] to unsettling data is to probe, experiment and attempt to disprove them - not to run away in racial panic".

there are a variety of "science gaps", and i can probably throw in stuff like resistence to commercial space. (it's hard to subtract the political from science; i'll let you guess medical procedures influenced by "family values"). instead of shaking fingers at liberals and — well, who exactly is supposed to be having this so-called "racial panic"? (btw, Susan Faludi's book, Backlash: The Undeclared War Against American Women [+] was just released as a professor told us "be intelligent consumers of statistics"). (& who said, you are the dumbest smart person I have ever met in my life?). why not, if this is really important, present the usual justifications to jump through the usual hoops (like this and this and this — and those links don't include internment camps or dropping the atomic bomb or the tuskegee study or etc.).

sidebar: trying to remember Nishida Kitaro (previous LJ posts; see: Ishikawa Hakugen), came across Science for the Empire: Scientific Nationalism in Modern Japan by Hiromi Mizuno [search text: Mori Hideoto {Ideologues of Fascism: Okumura Kiwao and Mori Hideoto}; full introduction at Stanford University Press].


On two hot, steamy days in July 1942, inspired by Japan's attack on Pearl Harbor, a small group of Japanese intellectuals gathered for a symposium titled "Overcoming Modernity." They discussed the Renaissance, democracy, individualism, and Americanization, among other things. One topic, however, troubled them most: science.

In the words of the main organizer, the symposium, organized as a "Conference of Intellectual Collaboration," was held to deal with a problem that had been "tormenting Japanese intellectuals" — the problem of how to reconcile "Japanese blood and Western intellect." Most of the thirteen participants were literary writers and scholars associated with the Japan Romantic School and the Kyoto school of philosophy, both popular during wartime for elaborating upon spiritualism, aestheticism, and a criticism of reason and objectivity. The symposium did not reach any conclusions about how to overcome modernity, let alone what overcoming modernity meant; but they had things to say about classical Japanese poetry, traditional Japanese music, spiritualism, and gods.

When it came to science, however, evasion and silence prevailed. The symposium's discomfort with the topic of science was clear from the beginning. The first day of the symposium began with a discussion of the Renaissance as the essence of Western modernity. Eventually, a Kyoto Imperial University historian, Suzuki Shigetaka, intervened in this conversation, stating that "when we discuss overcoming modernity, it necessarily includes the problem of how to solve the question of science. We have been saying that overcoming modernity means overcoming the Renaissance, and it is rightly so… [B]ut apart from that, there is a question of science. I think that makes overcoming modernity more difficult and complicated." Suzuki's problematization of the relationship between science and modernity was not pursued further, as the other participants moved on to discuss the relationships among science, magic, and religion in premodern Europe. Although the topic of science continued to come up during the symposium, each time the discussion digressed toward spiritualism and mysticism. When pressed to say something as the only scientist participating, physicist Kikuchi Masashi, who had been silent until then, apologetically stated: "I do feel science needs to be overcome, but I have no idea how."

The uneasiness surrounding the topic of science in fact characterizes the modernity of Imperial Japan (1865-1945), whose history was in part shaped by two potentially opposing aspirations: to be recognized by the West as a modern, civilized nation, as the Western powers were, and to celebrate the nation's particularity to build a national identity. The symposium could not deal with the topic of science, but not because most participants were not scientists. Rather, it was extremely difficult to conceive of a modern yet non-Western science. Not only was modern science introduced to Japan as Western science but more to the point, despite its Western origin, modern science gained legitimacy and authority on account of its supposed universality. Universally verifiable and applicable, modern scientific knowledge made local cultural logics irrelevant [cultural logic, from Management Across Cultures: Challenges and Strategies]. For non-Western nations whose modern national identities were constructed around local cultural logics and mythologies, incorporating modern science into those logics and mythologies posed a problem, even a threat. For Imperial Japan, imperial mythology constituted the absolute core of its national identity and was thus something that could not be made irrelevant by modern science.

- - -

…how did science promoters and the wartime state "overcome" science, the question that troubled the Overcoming Modernity symposium participants?

These are the central questions this book addresses. The answers this book provides reveal highly complicated and contested discourses of what science was, what Japan was, and what Japanese modernity was. This book is as much a history of the discourse of science as it is a history of nationalism and modernity in interwar and wartime Japan… How nationalism mobilized science and how, in turn, the promotion of science mobilized nationalism, however, are new questions. As nationalism and science are two major aspects of modernity, it makes sense to ask how the two worked together in modern Japan.

The discourse of science this book explores is complex and contested because what counted as scientific differed, depending on who spoke of it and for what political purpose. Labeling something "scientific" is not a mere definitional practice but also political and ideological. I am problematizing the word scientific here, because a goal of this book is to find what was regarded or claimed to be scientific by Japanese intellectuals and policymakers at the time rather than to judge whether or what part of Imperial Japan was really rational or scientific. This book sees science as a dynamic site where its definition and political power are continually contested. The aim of this book is to dissect the politics of the scientific (kagakuteki) — that is, what "science" meant — in interwar (1920-36) and wartime (1937-45) Japan. As Pierre Bourdieu argues, science is "a social field of forces, struggles, and relationships that is defined at every moment by the relations of power among the protagonists."

my hypothesis on black intelligence

Baldwin Effect
The Power of Group IQ
Creative Nets in the Precambrian Age
Cupboard under the stairs

Dumbledore looked very intensely at Harry for a moment, and then said, "I have a theory, no more than that… It is my belief that your scar hurts both when Lord Voldemort is near you, and when he is feeling a particularly strong surge of hatred."

"But… why?"

Because you and he are connected by the curse that failed," said Dumbledore. "That is no ordinary scar."

clicked this image in google image search: seraph "six wings"



AQ 512 = ADVENT OF AKASHIC VISION IN MAN (Touring the Earth Tablet) = CLOSING ALL UNSAFE 'BLACK-ZONES' = FRANCISCAN BRAND OF MYSTICISM (Giulia de Medici & Her Portrait) = THE INTERNET STELLAR DATABASE = UNIVERSAL TRANSLATION KEY (Touring the Earth Tablet).

AQ 642 = THE HIDDEN AFRICAN HERITAGE OF THE MEDICIS (Giulia de Medici & Her Portrait) = WITHIN A SINGLE EXTENDED AURAL AMBIENCE (Touring the Earth Tablet).

AQ 1143 = EXPOSITION OF THIS PARTICULARLY FRANCISCAN BRAND OF MYSTICISM (Giulia de Medici & Her Portrait) = HTNBR · HXGSD § ETAAD · ETDIM § ABOZA · APHRA · POCNC · PASMT § ADOPA · AANAA · PPSAC · PZIZA (12 of 16 Kerubic Archangels whose names change {ERZLA · EYTPA § HMAGL · HNLRX are the same for EHAP or EHNB}).