Like the Tehachapi Loop, this is a beautiful solution to a nonverbal problem. When the towpath switches to the other side of a canal, how can you move your horse across the water without having to unhitch it from the boat it’s towing?
The answer is a roving bridge (this one is on the Macclesfield Canal in Cheshire). With two ramps, one a spiral, the horse passes through 360 degrees in crossing the canal, and the tow line never has to be unfastened.
From the Royal Society of Chemistry’s Chemistry World blog: In 1955, when impish graduate student A.T. Wilson published a paper with his humorless but brilliant supervisor, Melvin Calvin, Wilson made a wager with a department secretary that he could sneak a picture of a man fishing into one of the paper’s diagrams. He won the wager — can you find the fisherman?
If I love you because you’re smart, kind, and funny, why don’t I love others who are equally smart, kind, and funny? And why does my love persist if you lose these qualities?
On the other hand, if I don’t love you because of the properties you hold, then why do I love you? I feel anger, grief, and sadness for reasons — do I feel romantic love for no reason?
It is true that I meet attractive people and fail to fall in love with them. So perhaps people don’t fall in love based on reasons. But if they do it for no reason, then it seems I might fall in or out of love with anyone, or everyone, at any time.
It seems reasonable to want to be loved for who I am, for properties I hold. But this doesn’t seem to be how it works: It’s not my properties that compel you to love me and not another. So what is it?
(Raja Halwani, Philosophy of Love, Sex, and Marriage: An Introduction, 2018.)
Moe Berg earned his reputation as the brainiest man in baseball — he had two Ivy League degrees and studied at the Sorbonne. But when World War II broke out he found an unlikely second career, as a spy trying to prevent the Nazis from getting an atomic bomb. In this week’s episode of the Futility Closet podcast we’ll follow Berg’s enigmatic life and its strange conclusion.
We’ll also consider the value of stripes and puzzle over a fateful accident.
You’re holding a penny, and you’re standing on an infinite plane. The plane bears a grid of squares, each of which is twice the width of the penny. If you roll the penny out onto the grid, what is the probability that it will come to rest entirely within a square? (Assume the lines are of negligible thickness.)
From Lee Sallows:
(Thanks, Lee!)
Sculptor Edward Ihnatowicz’s Sound Activated Mobile (SAM) was the first moving sculpture that could respond actively to its surroundings. Listening through four microphones in its head, it would twist and crane its neck to face the source of the loudest noise, like an earnest poppy.
Fascinated Londoners spent hours vying for SAM’s attention at the 1968 Cybernetic Serendipity exhibition. Encouraged, Ihnatowicz unveiled the prodigious Senster two years later.
In 1958 psychologist Robert Plutchik suggested that there are eight primary emotions: joy, sadness, anger, fear, trust, disgust, surprise, and anticipation. Each of the eight exists because it serves an adaptive role that gives it survival value — for example, fear inspires the fight-or-flight response.
He arranged them on a wheel to show their relationships, with similar emotions close together and opposites 180 degrees apart. Like colors, emotions can vary in intensity (joy might vary from serenity to ecstasy), and they can mix to form secondary emotions (submission is fear combined with trust, and awe is fear combined with surprise).
When all these combinations are included, the system catalogs 56 emotions at 1 intensity level. And in his final “structural model” of emotions, the petals are folded up in a third dimension to form a cone.
Hunters of the 19th century defended their practice in part because it was the only way to identify species that would otherwise remain unknown.
They distilled this into an adage: “What’s hit is history, what’s missed is mystery.”
In 18th-century New Mexico unbaptized Indians were often sold as domestic slaves. This was illegal, but the authorities accepted it on the theory that it “civilized” the slaves. In 1751, the wife of Alejandro Mora lodged a complaint in Bernalillo that her husband was treating their slave Juana inhumanely. The constable who investigated found Juana covered with bruises. Mora had broken her knees to keep her from running away and reopened the wounds periodically with a flintstone, so they were covered with festering ulcers. Her neck and body had been burned with live coals, and manacles had scabbed her ankles.
She said, “I have served my master for eight or nine years now but they have seemed more like 9,000 because I have not had one moment’s rest. He has martyred me with sticks, stones, whip, hunger, thirst, and burns all over my body. … He inflicted them saying that it was what the devil would do to me in hell, that he was simply doing what God had ordered him to do.”
Mora protested that he had only been looking out for Juana’s welfare. He had raped her only to test her claim of virginity, and he had hung her from a roof beam and beaten her only because she resisted him. The authorities removed her from Mora’s household, but he received not even a reprimand.
(Ramón A. Gutiérrez, Cuando Jesús llegó, las madres del maíz se fueron, 1991; Bernardo Gallegos, Postcolonial Indigenous Performances, 2017.)
