Academics From The United States

"If, on one occasion, a police officer brutalizes a harmless individual, does that mean that a police-state has arisen? No, but intelligent minds should recognize that such totalitarian consequences are implicit in such an act, and should respond accordingly. I am reminded of that powerful scene at the end of the movie, Judgment at Nuremberg. Judge Haywood (played by Spencer Tracy) has been called to the jail cell of the Nazi judge (played by Burt Lancaster) who has just been given a life sentence for his crimes. The convicted judge tells Judge Haywood: ‘Those people, those millions of people. . . I never knew it would come to that.’ Judge Haywood replies: ‘it ‘came to that’ the first time you sentenced a man to death you knew to be innocent.’"

"One cannot be devoutly religious, or patriotic, or moral, without differentiating oneself from the ungodly, the disloyal, or the immoral. To be for one’s own group, or nation, or race requires that one be against strangers."

"We delude ourselves with the beliefs that the establish order suffers from only from policy or style defects, and that the new leadership or legislation or organization reforms are sufficient to overcome any problems. We can tinker with the machinery, but dare not think of doing without it. We may be willing to believe that the emperor is naked, but certainly not the empire itself."

"The history of institutionalized society has been principally one of the organization and management of conflict. Do institutions not encourage the duality in our thinking that promotes the practices of projecting good and bad characteristics onto others? Do they not encourage and exploit both scapegoating and authority worship, continually reminding us of the presence of some object of fear or hared, or some other source of conflict, and consoling us that they, alone, can make our lives secure?"

"The 1920s are part of that critical period discussed by the historian James Gilbert in his study of the development of collectivist thinking, a phenomenon he relates to the emergence of ‘a new industrial civilization in which the giant business organization was the dominant force.’ As Gilbert has demonstrated, the architects of twentieth century American collectivism had patterned their ideas on the industrial corporation as the central organizational tool. Any form of collectivism is, after all, ‘conservative’ in nature, being premised on the establishment of static, rigidly structured social relationships designed to restrain any influences that would pose the threat of substantial change. A symbiotic relationship thus developed between the forces of "social reform" and those advocating the conservation of existing economic institutions and relationships. In twentieth-century ‘ liberalism, declared the historian James Weinstein, many business leaders saw ‘a means of securing the existing social order.’"

"As the historian Robert Himmelberg has pointed out, many businessmen were not only desirous of modifying the antitrust laws in order to permit trade agreements among competitors but of continuing the WIB in order to protect industries from postwar price adjustments. In connection with such an objective, Bernard Baruch recommended to [Woodrow Wilson |President Wilson]] that the board be continued in existence, an action that Baruch felt Wilson could take as part of his general war powers. Wilson declined."

"[I]nstitutions are the principle means by which conflict is produced and managed in society. Peace is incompatible with institutional activity. Stated in another way, the success of institutions depends upon the creation of those conditions in which personal and social conflict will flourish."

"Western Civilization is in the crisis it is because we have sacrificed more profound values than the immediate and quantifiable consequences we tend to associate with the pursuit of our material interests. Among these are peace; liberty; respect for property, contracts, and the inviolability of the individual; truthfulness and the development of the mind; integrity; distrust of power; a sense of spirituality; and philosophically-principled behavior. But when our culture becomes driven by material concerns, these less tangible values recede in importance, and our thinking becomes dominated by the need to preserve the organizational forms that we see as having served our interests."

"Almost all of us have been raised in the belief that political institutions are necessary to provide order and harmony in society. In fact, we have been taught that the political State is synonymous with society itself; that the political State energizes and organizes society, creates and protects human rights, and make economic and social life possible."

"Asymptotic freedom arises as follows. The fundamental interactions of quarks and gluons are modified by “radiative” corrections of higher order in the quark-gluon coupling constant. These radiative corrections depend on the quark and gluon momenta. A careful analysis shows that the cumulative effect of radiative corrections to all orders can be characterized by a momentum-dependent effective coupling constant. The effective coupling is found to vanish in the limit of large momenta (to be precise, large momentum transfers between the quarks and gluons). This is called asymptotic freedom. As a result of asymptotic freedom the quarks can behave as nearly free particles at short distances; this is required to explain the high energy electron scattering experiments ... Meanwhile the interactions of quarks at long distances can be strong enough to bind the quarks into the observed bound states; protons, mesons, etc."

"Sometime toward the end of my second year, I started working with Gell-Mann. I went to Gell-Mann and he gave me a problem to work on and suggested I start working with fixed source theory of K-particles, where he wanted me to do things involving strong and weak interactions. And it's when I read about fixed source theory that I began to learn about renormalization group and realized it could be applied to fixed source theory, and I don't know whether there were papers that I read about renormalization group and fixed source theory, or I worked it out for myself, but in playing around with this, sort of trying to learn what was going on, I discovered that there were great simplifications that took place when you took the fixed source equation and took them to high energies, and when you did a leading log approximation. In the end, I discovered that those equations, simplified at the high energies -- you could get exact solutions. That was part of my thesis. And that was the initial thing that sparked my interest in the renormalization group. I remember when I presented my thesis to a seminar, and this was when Feynman was there, but not Gell-Mann. I went through all this exciting mathematics and toward the end, someone said, "Yes, that's fine, but what good is it?" I remember Feynman's answer as "Don't look a gift horse in the mouth!""

"You shouldn’t choose a problem on the basis of the tool. You start by thinking about the physics problem, and the computational method should be a tool like any other. Maybe you’ll solve it using computer techniques, maybe using a contour integral; but it’s very important to approach it starting from the physics because otherwise you get lost in the use of the tool, and lose track of where you’re trying to go."

"An especially intractable breed of problems in physics involves those with very many or an infinite number of degrees of freedom and in addition involve “renormalization.” Renormalization is explained as the existence of very many length or energy scales of importance in the physics of the problem. The renormalization group approach is a way of reducing the complexity of these problems to the point where numerical methods can be used to solve them. The Kondo problem (dilute magnetic alloys) is used as an illustration."

"The first efforts to turn quantum field theory into a rigorous mathematical subject occurred in the 1950s, when Wightman in particular formulated a set of axioms which define what we mean by a relativistic quantum field theory ... The subject took a significant step forward around 1970 largely through the work of Ken Wilson, who taught us to think of quantum field theory as a kind of second-order phase transition ... The Standard Model of particle physics was also formulated in the 1970s, and still stands as our best description of the strong and electroweak interactions after decades of thorough vetting in high-energy-physics experiments. ... Ken Wilson is a hero to me and many others because he provided a satisfying answer to the question: What is quantum field theory? (His was not the first answer, nor was it the complete and final answer, but nevertheless it transformed our understanding of the subject.) Wilson understood more deeply than his predecessors the meaning of renormalization."

"Ken Wilson was one of a very small number of physicists who changed the way we all think, not just about specific phenomena, but about a vast range of different phenomena."

"The fourth aspect of renormalization group theory is the construction of nondiagrammatic renormalization group transformations, which are then solved numerically, usually using a digital computer. This is the most exciting aspect of the renormalization group, the part of the theory that makes it possible to solve problems which are unreachable by s. The Kondo problem has been solved by a nondiagrammatic computer method."

"The failure of the voluntary methods—whether in the form of codes of ethics or appeals to business ‘cooperation’—to effectively restrain such competitive conditions as price reduction, aggressive sales promotions, and challenges to a competitor's existing markets and clientele caused business leaders to turn to political methods to accomplish their objectives. Recalling Mancur Olson's analysis, where large groups are involved, ‘coercion’ or some other ‘special device’ is necessary to cause individuals to conform their behavior to what is in the interests of the group. It was recognized that the lack of effective means for enforcing restrictive agreements in the marketplace could be overcome by having trade practice standards enforced by political agencies that possessed the requisite coercive machinery."

"Because we fear the responsibility for our actions, we have allowed ourselves to develop the mentality of slaves. Contrary to the stirring sentiments of the Declaration of Independence, we now pledge ‘our Lives, our Fortunes and our sacred Honor’ not to one another for our mutual protection, but to the state, whose actions continue to exploit, despoil, and destroy us."

"Wilson was quick to appreciate the promise of QCD, but he realized that to calculate the theory’s consequences at (relatively) low energies or long distances would be a demanding task. Wilson’s approach ... was revolutionary in its directness: He formulated the theory in computer-friendly form, essentially as a complicated definite integral in a space of enormously large dimension, and then set out to perform the integral numerically. Many years passed before computers and algorithms were up to the job, but lattice gauge theory amply fulfilled Wilson’s vision. The highest award in the field, awarded annually at the major international conference in Lattice Field Theory, bears Wilson’s name."

"Charity is system-affirming. It does nothing about the root causes of poverty, criminalization, and racism. It just treats a few of the symptoms selectively. Social justice work is about making it so that no one is poor, homeless, targeted by police, deportable, or exploited."

"Thin notions of volunteerism are about “feeling good” by “giving back.” I would argue that we need to feel more of the feelings that are labeled negative, like grief, sadness, anger, rage, and despair. ... Many of us feel so overwhelmed that we can’t imagine how we would begin to do anything effective. It can feel like the safest bet is to not even try. Or it can feel like we should go with a prescribed recipe for participating in charity or social services—volunteering at a soup kitchen on Thanksgiving, or attending one march or rally a year. Often these are efforts to quell the guilt and concern that plague us, rather than providing real opportunities for connection where we feel like we were part of meaningful change."

"The systems we live under are focused on keeping us in our places and keeping the status quo going strong. That means that our resistance, frustration or sense of injustice needs to be channeled in ways that will make it minimally disruptive. Our sense that things are not right, that it is unjust for some people to have so much more than they need while others die of malnutrition and exposure, could be threatening if we got together to overturn a system that keeps concentrating wealth. That system would prefer that we go back to jobs that keep churning out that wealth for the top 1%, and volunteer at a soup kitchen on Thanksgiving, and feel like we have satisfied our concerns about poverty."

"I want to lift up the book Mutual Aid by Dean Spade"

"In this pivotal moment, movements can strengthen, mobilizing new people to fight back against cops, immigration enforcement, welfare authorities, landlords, budget cuts, polluters, the defense industry, prison profiteers, and right-wing groups. The way to tackle these two big tasks—meeting people’s needs and mobilizing them for resistance—is to create mutual aid projects and get lots of people to participate in them. Social movements that have built power and won major change have all included mutual aid, yet it is often a part of movement work that is less visible and less valued. In this moment, our ability to build mutual aid will determine whether we win the world we long for or dive further into crisis."

"I think the most probably visible historical example of mutual aid in the U.S. that people talk about a lot is, of course, the Black Panther Party’s free breakfast programs and health programs, which were a vital part of the party’s work. And it’s a good example of how social movements often, pretty much always, centrally organize mutual aid, because people come into social movements to get immediate needs met, and they also desperately want to help others facing what they’re facing. And when they’re there, they can build a shared analysis: Hey, why don’t we have food? Why don’t we have shelter? What systems are in place that we all actually want to get to the root causes of?"

"We must imagine and build ways of eating, communicating, sheltering, moving, healing, and caring for each other that are not profit-centered, hierarchical, and destructive to our planet. We must practice co-governing, creating participatory, consent-based ways of cooperating that are not based in militarism."

"we’re going to do something right now to build the world we want to live in. So it’s a very empowering, participatory kind of work that tends to build people’s ability to mobilize generally."

"Mutual aid helps people survive disasters of all kinds, mobilizes and politicizes new people, and builds the new systems and ways of being together that we need. The stronger we build our mutual aid projects, the more lasting our mobilizations can be."

"Mutual aid work plays an immediate role in helping us get through crises, but it also has the potential to build the skills and capacities we need for an entirely new way of living at a moment when we must transform our society or face intensive, uneven suffering followed by species extinction. As we deliver groceries, participate in meetings, sew masks, write letters to prisoners, apply bandages, facilitate relationship skills classes, learn how to protect our work from surveillance, plant gardens, and change diapers, we are strengthening our ability to outnumber the police and military, protect our communities, and build systems that make sure everyone can have food, housing, medicine, dignity, connection, belonging, and creativity in their lives. That is the world we are fighting for. That is the world we can win."

"At its best, mutual aid actually produces new ways of living where people get to create systems of care and generosity that address harm and foster well-being."

"Left social movements have two big jobs right now. First, we need to organize to help people survive the devastating conditions unfolding every day. Second, we need to mobilize hundreds of millions of people for resistance so we can tackle the underlying causes of these crises."

"If you're asking if whether Jesus expected to be seen as God made flesh, as the living embodiment, the incarnation of God, then the answer to that is absolutely no. Such a thing did not exist in Judaism. In the 5,000-year history of Jewish thought, the notion of a God-man is completely anathema to everything Judaism stands for. The idea that Jesus could've conceived of himself — or that even his followers could've conceived of him — as divine, contradicts everything that has ever been said about Judaism as a religion."

"The term "" originates not with Islam but with the who first used it to give theological legitimacy to what was in reality a battle for land and trade routes. "Holy war" was not a term used by Muslim conquerors, and it is in no way a proper definition of the word jihad. There are a host of words in Arabic that can be definitively translated as "war"; jihad is not one of them. The word jihad literally means "a struggle," "a striving," or "a great effort." In its primary religious connotation (sometimes referred to as "the greater jihad"), it means the struggle of the soul to overcome the sinful obstacles that keep a person from God. This is why the word jihad is nearly always followed in the Quran by the phrase "in the way of God." However, because Islam considers this inward struggle for holiness and submission to be inseparable from the outward struggle for the welfare of humanity, Jihad has more often been associated with its secondary connotation ("the lesser jihad"): that is any exertion—military or otherwise—against oppression and tyranny. And while this definition of jihad has occasionally been manipulated by militants and extremists to give religious sanction to what are in actuality social and political agendas, that is not at all how Muhammad understood the term."

"The so-called Muslim women’s movement is predicated on the idea that Muslim men, not Islam, have been responsible for the suppression of women’s rights. For this reason, Muslim feminists throughout the world are advocating a return to the society Muhammad originally envisioned for his followers. Despite differences in culture, nationalities, and beliefs, these women believe that the lesson to be learned from Muhammad in Medina is that Islam is above all an egalitarian religion. Their Medina is a society in which Muhammad designated women like Umm Waraqa as spiritual guides for the Ummah; in which the Prophet himself was sometimes publicly rebuked by his wives; in which women prayed and fought alongside the men; in which women like Aisha and Umm Salamah acted not only as religious but also as political—and on at least one occasion military—leaders; and in which the call to gather for prayer, bellowed from the rooftop of Muhammad’s house, brought men and women together to kneel side by side and be blessed as a single undivided community."

"The science is on the administration’s side and the administration is on the side of science."

"Admiral Brett Giroir of the spends all of his time coordinating testing deployment and resources deployment from . And what we're making clear to governors, and I want the American people to know, is that we will continue to do that."

"Slavery is hard history, it is hard to comprehend the inhumanity that defined it. It is hard to discuss the violence that sustained it. It is hard to teach the ideology of white supremacy that justified it. And it is hard to learn about those who abided it."

""Religion of peace" does not imply that Islam is a pacifist religion, that it rejects the use of violence altogether, as either a moral or a metaphysical evil. "Religion of peace" connotes, rather, that Islam can countenance a state of permanent, peaceful coexistence with other nations and peoples who are not Muslims...This position, I shall argue, is no more than the result of an objective application of principles of Islamic jurisprudence which no jurist or activist, medieval or modern, has claimed to reject."

"Sections of the European right voluntarily entered into complicity with fascism when they believed that their social and economic interest were seriously threatened by the left."

"Bers' paper [15], in which he shows that a C-linear algebra isomorphism between the rings of holomorphic functions on two surfaces is induced by a conformal map between them, appeared in 1948 and started a whole industry. ..."

"Minimal surfaces are of interest in various branches of mathematics. In the calculus of variations they appear as surfaces of least area, in differential geometry as surfaces of vanishing mean curvature. In gas dynamics the equation of minimal surfaces,"

"The theory of analytic functions of a complex variable occupies a central place in analysis and it is not surprising that mathematical literature abounds in generalizations. In some generalizations one extends the domain of the functions considered, or their range, or both (functions of several complex variables, analytic functions with values in a vector space or an algebra, analytic functions of hyper-complex variables, analytic operators, etc.) If we restrict ourselves to functions from plane domains to plane domains, or, more generally, from Riemann surfaces to Riemann surfaces, we encounter two well known and very useful generalizations of analytic functions: interior functions and quasi-conformal functions. Interior functions ... have all topological properties of analytic functions and no others. As a matter of fact, they may be defined as functions which can be made analytic by a homeomorphism of the domain of definition. Quasi-conformal functions ... are interior functions subject to an additional metric condition. If the functions are assumed to be continuously differentiable mappings, this additional condition requires that infinitesimal circles be taken into infinitesimal ellipses of uniformly bounded eccentricity."

"The well known classical treatise by Krazer on the theory of θ functions contains several beautiful chapters dealing with the applications of this theory to algebraic geometry (in the largest sense of the word), but on the whole this treatise is more analytic than geometric in character. In it, page after page, swarms of complicated formulas and relations follow each other, rarely illuminated by a geometric interpretation. One can say, without fear of exaggeration, that all the geometric applications of this theory to algebraic curves and varieties made since Riemann and Weierstrass (Hurwitz, Poincaré, Schottky, Wirtinger, etc.) are absent in Krazer's treatise, or at most are only mentioned in short historical notes."

"The idea of topologizing an algebraic variety V by choosing as closed sets the algebraic subvarieties of V can be used with good effect in order to topologize the set M* of all homomorphic mappings of any abstract field A into another abstract field K. In this general case we are dealing essentially with a generalization of the concept of the Riemann manifold of a field of algebraic functions ..."

"The Italian geometers have erected, on somewhat shaky foundations, a stupendous edifice: the theory of algebraic surfaces. It is the main object of modern algebraic geometry to strengthen, preserve, and further embellish this edifice, while at the same time building up also the theory of algebraic varieties of higher dimension. The bitter complaint that Poincaré has directed, in his time, against the modern theory of functions of a real variable cannot be deservedly directed against modern algebraic geometry. We are not intent on proving that our fathers were wrong. On the contrary, our whole purpose is to prove that our fathers were right. ... In helping geometry, modern algebra is helping itself above all. We maintain that abstract algebraic geometry is one of the best things that happened to commutative algebra in a long time."

"The distinction between conservatism and is in part a matter o belief and temperament, in part a matter of experience. In interwar Europe, many erstwhile radical conservatives supported fascist regimes, whether out of conviction or circumstance, before frequently becoming disillusioned with the radical regimes they had supported. After the defeat of the Axis powers some of the most acute conservative analysis and critique stemmed from those who had been radical conservatives but now saw no plausible alternative to the liberal democratic welfare state."

"In these days, when the number of papers in mathematics published each year is almost without limit and the ramifications are no less perplexing in their variety, one is delighted to find here and there a digest of the work in a particular field."

"In 1869 Dini solved the problem of geodesic representation of two surfaces upon one another. In 1896 Levi-Civita extended the problem to spaces of any order."

"The layman thinks that mathematics deals with facts and that thus there can possibly be no differences of opinion among mathematicians. We know that this is not the case."

"A Lie algebra is said to be algebraic if it is isomorphic with the Lie algebra of an affine algebraic group. In view of the fact that entirely unrelated affine algebraic groups (typically, vector groups and toroidal groups) may have isomorphic Lie algebras, this notion of algebraic Lie algebra calls for some clarification. The most relevant result in this direction is due to M. Goto. It says that a finite- dimensional Lie algebra L over a field of characteristic 0 is algebraic if and only if the image of L under the adjoint representation is the Lie algebra of an algebraic subgroup of the group of automorphisms of L ..."