Three of thefive reads from today’s edition of my Read Two newsletter. You can get the other two here or sign up for more.
Why can’t the world’s greatest minds solve the mystery of consciousness? They don’t call it the hard problem for nothing. By Oliver Burkeman at The Guardian.
The brain, Chalmers began by pointing out, poses all sorts of problems to keep scientists busy. How do we learn, store memories, or perceive things? How do you know to jerk your hand away from scalding water, or hear your name spoken across the room at a noisy party? But these were all “easy problems”, in the scheme of things: given enough time and money, experts would figure them out. There was only one truly hard problem of consciousness, Chalmers said. It was a puzzle so bewildering that, in the months after his talk, people started dignifying it with capital letters – the Hard Problem of Consciousness – and it’s this: why on earth should all those complicated brain processes feel like anything from the inside? Why aren’t we just brilliant robots, capable of retaining information, of responding to noises and smells and hot saucepans, but dark inside, lacking an inner life? And how does the brain manage it? How could the 1.4kg lump of moist, pinkish-beige tissue inside your skull give rise to something as mysterious as the experience of being that pinkish-beige lump, and the body to which it is attached?
A fascinating subject that many stories manage to make boring. Burkeman lights it up nicely.
“The slow-burning fuse that is a Munro story frequently hides, then exposes, something violent, shameful, or sensational.” Hermione Lee on Alice Munro, at NYRB.
Down-and-out characters struggling on the edges, psychopathic killers, vindictive children or vengeful old people, abused women, passionately self-abnegating lovers, irresponsible adulterers, horrible acts of cruelty, startlingly show up inside these domestic, realistic narratives. “Southern Ontario Gothic,” this gets called, though the luridness of “Gothic” doesn’t quite fit the remarkable mixture of savage extremes and formal control.
The mixture is at full blast in the first story in the selection, “The Love of a Good Woman” (1996), which follows one of Munro’s favorite structures, or plots, the slow uncovering of a secret act of violence, emerging from an environment where there is too much surveillance, too much unspoken knowledge, too many collaborations in silence, too much shame. In this story, the corpse of a small-town optometrist is found in his car in an icy river by a gang of boys, and the secret story of his murder is revealed, as unpleasantly as possible, to the nurse of a malevolent dying woman. The vindictiveness of the characters in this story can take your breath away:
Once a woman had asked Enid to bring her a willow platter from the cupboard and Enid had thought that she wanted the comfort of looking at this one pretty possession for the last time. But it turned out that she wanted to use her last, surprising strength to smash it against the bedpost.
“Now I know my sister’s never going to get her hands on that,” she said.
Euro-freeriders are not the problem some Brits may think. Vice-versa as well. The Guardian.
About 2.5% of Britons in other EU countries are claiming unemployment benefits – the same level as the roughly 65,000 EU nationals claiming jobseeker’s allowance in the UK. Dr Roxana Barbulescu, researcher on international migration at the University of Sheffield, said the numbers claiming unemployment benefits were minuscule. “Thirty thousand people, or 2.5% of all British nationals, in other EU member states means that the overwhelming majority of Brits abroad as well as European citizens in Britain are not an undue burden for the countries in which they live.”