almost geek-ous

Currently blogging from B.B. Rover’s, a fine Austin establishment that I can commend without reservation to my readers. More about that in a bit, should it become relevant.

In my last post, I promised to install a what-I’m-reading-now gizmo in my sidebar, and to do so pronto. And that was 3 or 4 days ago. Let me say, in partial, but only partial, exculpation: I tried. (How much of the intervening time I’ve actually spent working on said installation, I will leave concealed, so as to also conceal the degree of exculpation claimed.) What I’ve discovered: the best such plug in is one called Now Reading, written by Rob Miller of Lancaster, UK.
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Ring out the false, ring in the true

January 1, 2008. Akemashite omedetoh gozaimasu. Out with the old, in with the new. Time to take stock and to plan ahead. Blah, blah, blah.

During 2007 I put up a total of 30 posts on Milinda’s Questions. On average, about once every 12 days. Not a stunning total. The topic breakdown, using my none-too-informative classification scheme, was:

Buddhism 13
Psychopharmacology 4
Philosophy of Mind 3
Politics 3
Metaphysics 1
Travel 1
Uncategorized 7

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The Difference Between Religion and Science

This post is motivated by a discussion I’ve been having over on Unknowing Mind, which has led into the similarities and differences between science and religion. The long quotation I’m about to present seems to me to present in particularly perspicuous fashion the essential differences between the two activities and their accompanying attitudes, and constitutes a much-needed caution against facile equations of the two. It’s from Winston King’s A Thousand Lives Away: Buddhism in Contemporary Burma. Published in 1964, the book is long out of print, so by reproducing this passage here I hope, among other things, to call attention to King’s work. (Winston King passed away in 2000.)

What about the quality and degree of commitment found in religious experience and scientific experiment? Despite superficial similarities, there seems to be a radical difference.

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Coup in Burma?

An e-mail I just received this afternoon from Ashin Ariyadhamma links to this Newsdesk Special story claiming that General Maung Aye, second-in-command in Burma’s military junta, has stage a coup against Than Shwe. Earlier I saw speculation concerning a split in the junta’s top ranks at mizzima.com, a Thailand-based website reporting news from Burma. The activists at organizations such as Mizzima.com and Irrawaddy.org perform a valuable service by doing their best to report on what’s going on inside Burma, and they provide details (including higher casualty figures) that can’t be obtained from mainstream Western news media (much less from Burma’s corrupt official press.) Nonetheless, they are relying to a large extent on hastily relayed word-of-mouth reports, and some of what appears on those sites must be taken with a grain of salt. Stay tuned.

Kathina offering to monks

Sangham pujemi.

Great Travel Books

The folks at Concierge.com (a site somehow associated with Conde Nast Traveler) have compiled a list of the greatest travel books. (Actually, the list was compiled by an allstar panel that included Jared Diamond, Robert Kaplan, Jan Morris, Paul Theroux and Gore Vidal.) At 86 books, it’s a lengthy list, although some of the books included (most notably Democracy in America) are only in the loosest of senses “travel books.”

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Vesuvius Day Linkdump

On the 1,928th anniversary of the destruction of Pompeii, let’s see what’s erupting around the Internet.

Here’s a review that my friend Darien Large wrote several years ago of Roger Penrose’s Shadows of the Mind. There’s a lot of other interesting stuff in the Daliverse; browse around a while.


I recently discovered that Peter Medawar’s classic 1961 takedown of Teilhard de Chardin’s Phenomenon of Man is available online.

Eric Schwitzgebel’s most recent post at Splintered Mind provides an introduction to a whole series of interesting papers and posts he’s written on the validity of introspection as a means of psychological and philosophical investigation. They are:

The only one of the numerous complex questions raised that I can address in this brief post is “Do You Mostly See Double?” The answer in my case is unequivocally “Yes.” Schwitzgebel introduces the issue like this:

Raise a finger to about four inches in front of your nose. Focus on some object in the distance, then — without changing your focus — shift your attention back to your finger. Does it seem doubled? Most people claim to be able to experience this, at least after a few tries.

If you then focus carefully on your finger (bringing it out maybe to six or eight inches, depending on how close in you’re able to bring your focus), do the objects in the far distance seem unfocused, blurry? Even doubled? Reports of doubling in this case are less common, but I think I can get some doubling in myself in this condition.

I always get very distinct double images in both cases. It’s why I’ve never been able to throw anything and hit a target. Take darts, for example: If I see one dart, I see two targets. If I see one target, it looks like I have two hands, each holding a dart.


This Overview of Buddhist Philosophy looks like a valuable resource. It’s put online by the White Lotus Center for Shin Buddhism, but from my browsing it appears to be fairly nonpartisan (although, naturally, opting for inclusiveness in terms of what counts as Buddhism.)

Zizek’s critique of Buddhism

I’ve recently run across several interesting items in the blogosphere concerning Engaged Buddhism. Given my penchant for cutting-and-pasting large chunks of undigested text, it’s really too much material for a single post, so I’m going to split it up over several installments. (Spitting out large undigested chunks is a whole lot easier than all the rumination required to convert it into — er — my own product.)

So here’s Installment One.
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The last of his line?

Kevin Kim offers a juicy bit of dharma gossip I hadn’t heard before:

Rumor has long had it that the current Dalai Lama might simply announce that he is the last incarnation of his lineage. I think this is a clever political move (the metaphysics don’t concern me much, as I don’t subscribe to the doctrine of rebirth any more than I subscribe to the idea that one’s immortal soul literally goes to heaven or hell); it would break spiritual ties with the Chinese-dominated Tibetan community and allow the Buddhist presence in Dharamsala to, effectively, begin again on its own: a Tibetan tradition not at all beholden to Old Tibet. Old Tibet is, after all, dead– murdered by China.