Pablo Maurette, "The Children of Anaxagoras," Lapham's Quarterly - laphamsquarterly.org/roundtable/children-anaxagoras. Interesting article on philosophical and religious views of the hand's relation to human being. As the author hints, there are more recent concomitant debates along the lines of Aristotle and Anaxagoras. For instance, it seems to me that their differences are transposed in Derrida’s critique of Heidegger in “Geschlecht II: Heidegger’s Hand.” In brief, the difference between Anaxagoras and Aristotle is cited by the author above in Aristotle's On the Parts of Animals as follows: “Anaxagoras says that man is the most intelligent of the animals [x] because he has hands [y], but it would be better to say that he has hands [y] because he is the most intelligent [x].” I have added the x and y symbols to better track how this might map onto Heidegger and Derrida. The key is to see how the emphasis on language in twentieth century philosophy changes the inflection of how hands are related to human intellect. For instance, Heidegger thinks that the distinctive feature of human being (Dasein) is our use of language. We might say he reiterates Aristotle's side of the argument as follows: we have hands that point and write [y] because we are human-language-animals [x]. Hence, Heidegger thinks that only human beings have hands in this sense. In contrast, for Derrida, we are human-language-animals [x] because we have hands that point and write [y]. I have intentionally oversimplified their views slightly here. In particular, Derrida thinks that language already includes an abstract capacity to signify or point beyond itself. This aspect of language results in his neologism différance. So he does not think that hands cause language-being so much as that language, following Saussure, already includes what hands do, i.e. pointing and writing. There is an abstraction in language independent of particular human beings. In my view, this makes Derrida more open and better able to apprehend technological development. There is much debate today about the degree to which Derrida remained too enamored with the legacies of Saussure (Brandom) much more Kant (Miellassoux). In any case, it seems to me that, like Anaxagoras, Derrida nonetheless ends up with a less anthropocentric view of hands better able to apprehend the possibility of 64,000 year old Neanderthal cave paintings cited in the article above as well as contemporary animals that can use sign language and tools.
Michael Erard - aeon.co/essays/the-roots-of-writing-lie-in-hopes-and-dreams-not-in-accounting. A very helpful summary of recent histories of writing's origins in religious and poetic human interests rather than government bureaucracy. "Over and over, what we see is that writing is more like gunpowder than like a nuclear bomb."
Lisa Miracchi, "Some Reflections on My Visit to Auschwitz - or - On the Possibility of Atheist Prayer." This is a valuable reflection on how to cope with suffering by a philosopher at University of Pennsylvania. It seems to me that it is contextualizing two issues. Firstly, whatever your beliefs, religious or otherwise, honestly facing human cruelty can overwhelm. In particular, caging children is morally horrific. The detention centers at Auschwitz are in that sense similarly appalling as more recent examples reported from United States and Australian political life. With regard to the detention centers in Nauru, United Nations officials have "demanded the Federal Government reconsider its offshore processing policy as concerns about detainees' mental health grows." In the US, Elizabeth Warren, herself a former law professor at Harvard University, recently described the United States immigration detention centers as warehouses "filled with cages. Cages for men. Cages for women. Cages for mamas with babies. Cages for girls. Cages for boys." Miracchi's essay on Auschwitz speaks to the horror many of us felt after reading Warren's eyewitness account. It is also fresh on many of our minds given the US Supreme Court's decision that also set current immigration policy in the context of WWII era US internment of Japanese people. While the court upheld a revised US travel ban, it also overturned the 1944 Korematsu vs. United States decision. Justice Roberts wrote that it "was gravely wrong the day it was decided, has been overruled in the court of history, and —to be clear—‘has no place in law under the Constitution.'" Secondly, Miracchi's essay persuasively suggests that prayer has meaning for people who hold many different beliefs. It should give pause to those that depict irreconcilable clashes between atheists and religious people. Many people seek out practices that enable hope to flourish in their lives. These are necessary for the long term work needed to find practical alleviation of suffering wherever we find it. Prayerful people in diverse democratic societies may yet find surprising new ways to build coalitions that respond to the rise of cruelty.
Stanley Fish, "'Transparency' Is the Mother of Fake News," The Stone, NY Times. Interesting summary of technological ideology today. Fish at least makes the case that philosophical emphases upon the deliberative context of information is not tantamount to the relativistic production of "fake news." This distinction is important to keep in mind when considering the relation between facts and opinions, as did Hannah Arendt in the 1960s context of her essay "Lying in Politics." For a recent film dramatization of those events, The Post, went some way to highlighting how a free press's standards of authorship cannot be extricated from political authority tout court. In any case, these issues are particularly important for political deliberations concerning religion, where the diversity of interlocutors can be extreme. While underdeveloped at times, pragmatist approaches to that issue provide much needed support for those interested in the persistence of democracy. Jefffrey Stout's Democracy and Tradition is a key primer to that end.
Julian Baggini, "Truth? It's not Just about the Facts" -https://www.the-tls.co.uk/articles/public/post-truth-philosophers/. My current work on Hannah Arendt is addressed to these difficulties concerning a plurality of people recognizing each other's interests in public. My contention is that by focusing on the conditions of recognition some progress can be made on these matters.
"Where Did Time Come From? And Why Does It Seem to Flow?" - http://nautil.us/blog/-where-did-time-come-from-and-why-does-it-seem-to-flow. Interesting interview with a physicist on the nature of time. Of note is that his response to the question on recent advances is philosophically oriented towards the phenomenology of the perception of time. For instance, Paul Ricoeur's Time and Narrative seems particularly apropos.
"Paul Ricouer: The Philosopher Behind Emanuel Macron" - http://www.irishtimes.com/culture/paul-ricoeur-the-philosopher-behind-emmanuel-macron-1.3094792. Interesting reflection upon Ricoeur's Ideology and Utopia, and other various connections with Macron's thought. A few years ago I'd written on this aspect of Ricoeur's work in an essay on "Utopia and the Public Sphere."
Interesting summary of Bayes' probability theorem. "Bayes' theorem tells us how to update our beliefs in light of new evidence, but it can't tell us how to set our prior beliefs. And, so, it's possible for some people to hold that certain things are true with one hundred percent certainty, and other people to hold those same things as true with zero percent certainty. What Bayes' theorem shows us is that in those cases there is absolutely no evidence that anyone could do to change their minds. And so as Nate Silver points out in his book The Signal and the Noise, we should probably not have debates between people with one hundred percent prior certainty and zero percent prior certainty because, well, really, they'll never convince each other of anything." - https://youtu.be/R13BD8qKeTg. Importantly, the notion of belief cited here is similar to that of Immanuel Kant's holding to be true [Fuerwahrhalten]. Andrew Chignell's essay, "Belief in Kant" is quite helpful in this regard, https://philpapers.org/rec/CHIBIK-2.