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The Onion
The Onion
One of the reasons Häyhä was so successful, believe it or not, was because of his mitten ensemble. They consisted of three layers: the bottom layer was an incredibly finely knitted tight-fitting glove made of handspun yarn, finer than commercial woolen knits could be found at that time. The second layer was a fingerless mitt that stopped short of the base of his fingers, while covering his wrist and the first joint of his thumb. The outer layer was made of heavy, thick wool, in a technique unique to scandinavia called nålbinding, which was looped rather than knitted. This nålbinded mitten, in addition to being virtually impervious to cold, also had a split in it for his trigger finger, so he could fire his rifle without taking them off.
The underglove was fine enough that he could reload his rifle without taking THAT off, drastically reducing the amount of time that his hands had to be exposed to the cold. And if he did have to do maintenance on his rifle that required the underglove to come off, he could put the wrist-covering mitt back on; because that covered the pulse point in his wrist, it kept his blood warmer longer and kept feeling in his fingers.
erhaps chess is the wrong game for the times. Poker is now everywhere, as amateurs dream of winning millions and being on television for playing a card game whose complexities can be detailed on a single piece of paper. But while chess is a 100 percent information game—both players are aware of all the data all the time—and therefore directly susceptible to computing power, poker has hidden cards and variable stakes, creating critical roles for chance, bluffing, and risk management.
These might seem to be aspects of poker based entirely on human psychology and therefore invulnerable to computer incursion. A machine can trivially calculate the odds of every hand, but what to make of an opponent with poor odds making a large bet? And yet the computers are advancing here as well. Jonathan Schaeffer, the inventor of the checkers-solving program, has moved on to poker and his digital players are performing better and better against strong humans—with obvious implications for online gambling sites.
Perhaps the current trend of many chess professionals taking up the more lucrative pastime of poker is not a wholly negative one. It may not be too late for humans to relearn how to take risks in order to innovate and thereby maintain the advanced lifestyles we enjoy. And if it takes a poker-playing supercomputer to remind us that we can't enjoy the rewards without taking the risks, so be it.
Being a tradesman in Constantinople around 900 was by no means a straightforward process. According to the Book of the Eparch (or the Prefect), a set of official regulations from this period, merchants, shopkeepers and many artisans had to be members of a guild (systma) to operate, and had to sell their wares in specific places, the gold- and silver-dealers in the Mese, the merchants of Arab silk in the Embole, the perfumers in the Milion beside Hagia Sophia, the pork butchers in the Tauros. Ambulant sellers were banned; they would be flogged, stripped of guild membership, and expelled from the city. Sellers of silk could not make up clothes as well; leather sellers could not be tanners. Some guilds, such as the merchants of Arab silk or the linen merchants, had to do their buying collectively, with the goods then distributed among guild members according to how much money they had put in, to keep down competitive buying. Sheep butchers had to go a long way into Anatolia to buy their sheep, to keep prices down; pork butchers, by contrast, had to buy pigs in the city, and were prohibited from going out to meet the vendors; so also were fishmongers, who had to buy on shore, not on the sea. The eparch, the city governor, had to be informed if silk merchants (divided into five separate guilds) sold to foreigners, who were prohibited from buying certain grades of silk. He determined all bread prices, by which bakers had to sell, and the price of wine the innkeepers sold; and he also determined the profits that many vendors made - grocers were allowed a 16 per cent profit, but bakers only 4 per cent (with another 16 per cent for the pay of their workmen), over and above the price they paid in the state grain warehouse.
All these different trends converged in the great querelle over Lothar II's divorce from Theutberga, in 857-69. This ought to have been simple. Lothar had married Theutberga, from the prominent aristocratic family of the 'Bosonids', in 855 but soon turned against her and sought in 857 to return to his former partner Waldrada, with whom he had had a son, Hugh. Marriage law was tightening up in the ninth century, however; Charlemagne could put away a wife, but Lothar had to have reasons. He came up with the claim that Theutberga had had anal sex with her brother Hubert, had become pregnant as a result (impossibly, of course; his supporters invoked witchcraft), and had aborted the foetus: incest, sodomy and infanticide all at once. Theutberga proved her innocence in an ordeal in 858, but Lothar staged a show trial at a council in Aachen in 860, where she was forced to confess her guilt and retire to a monastery.
But people still maintained the 'wrong' attitudes; they treated the new Christian feast-days in the same ways as they had treated the old pagan ones, as opportunities to get drunk and have a good time, as Augustine complained about a local martyrial feast-day. This way of understanding the Christian calendar, through public enjoyment rather than (as Augustine proposed) psalm-singing in church, was pagan in the eyes of most of our sources, but doubtless fully Christian in the eyes of celebrants; and this double vision would long remain.
Crith Gablach, the major eighth-century tract on social status, states: 'There is, too, a weekly order in the duty of a king: Sunday for drinking ale . . . ; Monday for judgement, for the adjustment of tuatha; Tuesday for playing fidchell [a board game]; Wednesday for watching deer-hounds hunting; Thursday for sexual intercourse; Friday for horse-racing; Saturday for judging cases'
vegetarianism itself, a standard ascetic trait, was a little suspect in Spain because Priscillianists refused meat, and the 561 council of Braga required vegetarian clerics at least to cook their greens in meat broth, to show their orthodoxy.
Royal and aristocratic courts also had a different etiquette from those of the Roman world. The otium of the Roman civilian aristocracy, literary house-parties in well-upholstered rural villas, and the decorum of at least some imperial dinner parties (above, Chapter 3), was replaced by what sometimes seems a jollier culture. This was focused on eating large quantities of meat and getting drunk on wine, mead or beer, together with one's entourage, usually in a large, long hall.
Ultimately the work of Lévi-Strauss was as seminal as the work of Freud and Chomsky. It matters little whether any of these three is correct. In fact they are probably all wrong about their views on what is universal in the human psyche. But progress in the mind is not so much finding the truth as learning to ask useful questions that bring new rigor and satisfaction to research and researchers.
PUZZLE
I am a democrat because I believe that no man or group of
men is good enough to be trusted with uncontrolled power over
others. And the higher the pretensions of such power, the more
dangerous I think it both to the rulers and to the subjects. Hence
Theocracy is the worst of all governments. If we must have a
tyrant a robber baron is far better than an inquisitor. The baron’s
cruelty may sometimes sleep, his cupidity at some point be sated;
and since he dimly knows he is doing wrong he may possibly
repent. But the inquisitor who mistakes his own cruelty and lust of
power and fear for the voice of Heaven will torment us infinitely
because he torments us with the approval of his own conscience
and his better impulses appear to him as temptations. And since
Theocracy is the worst, the nearer any government approaches to
Theocracy the worse it will be. A metaphysic, held by the rulers
with the force of a religion, is a bad sign. It forbids them, like the
inquisitor, to admit any grain of truth or good in their opponents,
it abrogates the ordinary rules of morality, and it gives a seemingly
high, super-personal sanction to all the very ordinary human
passions by which, like other men, the rulers will frequently be
actuated. In a word, it forbids wholesome doubt. A political
programme can never in reality be more than probably right. We
never know all the facts about the present and we can only guess
the future. To attach to a party programme -— whose highest real
claim is to reasonable prudence -— the sort of assent which we
should reserve for demonstrable theorems, is a kind of
intoxication.