Revealed - SEAL Dog Six

If I have this right... and do remember I've been wrong before... these covert surveillance shots are of advanced canine SEAL training. I understand these photographs may have been liberated by Anonymous from the servers at STRATFOR, the private intelligence service that was hacked over the weekend. How STRATFOR may have obtained them we'll never know.

You can read about the STRATFOR hack, in a message from their CEO George Friedman, HERE.

Commentary about Stratfor and their be-hacking from Max Fisher, foreign editor of The Atlantic HERE. (I don't, by the way, agree with Fisher's take, but what he says is interesting.)

Read about another canine hero HERE.

More canine amphib shots by Seth Casteel HERE.

The SEAL Dog Six twitter feed may be followed HERE.

In photo above: Navy Seal Dog, training complete, via his twitter feed.

Memories of Erich Fromm by Michael Maccoby

Some time ago we received this missive, a remembrance by Michael Maccoby of his mentor Erich Fromm. He has kindly allowed us to share it. - JSL / TMP

In 1959 while I was finishing my doctorate at Harvard, David Riesman, the sociologist, introduced me to Erich Fromm who was looking for a psychologist with knowledge of statistics and projective testing to work with him on his study of a Mexican village. In exchange for working with him, Fromm offered me training in psychoanalysis at the Mexican Institute he had founded and analysis with him. That year before leaving for Mexico in 1960 with my wife Sandylee, I participated with Fromm, Riesman and others in two political meetings. One focused on the dangers of nuclear war with the Soviet Union which led to establishing a group called Committees of Correspondence. Riesman published a newsletter, The Correspondent, which both Fromm and I contributed to in the years that followed. The other was a meeting to discuss revitalizing the Socialist Party in the United States. Fromm had written a manifesto which was the topic of discussion. Although I agreed with much of what Fromm had written, I wasn’t convinced that a Socialist Party had any chance in America, a country where class differences are denied. Riesman, who was also at the meeting, and I decided our best hopes were to work within the Democratic Party, and subsequently, we presented a paper to a group of progressive Democratic Congressmen which was published in a collection of essays called The Liberal Papers(1961).

From 1960 to 1970, I was Fromm’s student, analysand, apprentice, and colleague, co-author of a debate on thermonuclear war with Herman Kahn(1962) and finally the book Social Character in a Mexican Village (1970).

It is difficult to summarize a decade of profound learning and experiences with Fromm. The analysis was a deep exploration of self, rich in dreams and insights that woke up sleeping parts of the self and forced me to take full ownership of my life in making critical decisions. At one point, I had a dream of being in a Harvard examination hall with others. In front of us was a map of the world. I started to work on my map but I noticed the others just sitting there, not working. “That’s a good dream,” said Fromm, “We are all given the world as a test, but most people don’t know it’s a test they have to to take until it’s too late and they can no longer decide what they are here for.”

Fromm’s view of the self was like a mansion of many rooms in which most people lived in one or two with the others closed off. Like Freud, he agreed with Horace that “nothing human is alien to me”. One’s ability to experience and contain all the irrational as well as transcendent emotions, from the murderous to the loving and sublime, from deep despair to encompassing joy determined how deep the analysis could go. But to contain this awareness required a philosophical frame of meaning which Fromm had found first in Judaism but later in different forms of Buddhism and religious mysticism. Together with my analysis, Fromm had me read Aristotle’s and Spinoza’s Ethics, Herbert Marcuse’s study of Hegel, Kierkegaard’s Purity of Heart Is To Will One Thing, Meister Eckhardt’s stages of development and writings in Zen and Indian Buddhism.


During the time I knew him, including periodic meetings in the 1970s, Fromm significantly changed some of his views. In the early 1960s, his outlook combined a messianic belief in humanistic socialism with a practice of Zen Buddhism, learned from D. Suzuki. He was in contact with the Yugoslavian Paxis Marxist and encouraged me to lecture in Belgrade and Zagreb in 1964 and later to attend the meetings of Praxis in Korcula.
His analytic style at this time was very influenced by Zen and he had me practice Zen meditation every day. Like a Zen master he could be punishing when he thought I was holding back or being inauthentic. When I complained that he was not being helpful, he said “I am not here to be helpful but to analyze”. He repeated the Zen story of the master who smacks his disciple with a stick. “But I haven’t even said anything,” says the student. “Why should I wait?” says the master.

After his heart attack, Fromm became gentler, more sympathetic.He said that one could believe all illness was psychosomatic until you reached your 60s, In 1968, we both were very active in the anti Viet Nam war movement and Eugene McCarthy’s campaign for president. After the election was over, Fromm expected McCarthy to join him in leading a humanistic movement based on his book The Revolution of Hope, but McCarthy let him down, even failing to show up for an agreed-on meeting. Fromm became more pessimistic. The Messiah was not going to come any time soon. The Socialist movement was being buried in the rebellious acting out of the late 1960s, more in tune with what Fromm considered Herbert Marcuse’s distortion of both Freud and Marx than with Fromm’s humanism. He became more interested in individual spiritual development, more in tune with the Buddhist vision of transcendence, of becoming one with nature. In his New York apartment, he lay on the floor and showed me how he was practicing dying. His book To Have Or To Be expressed his conviction about purpose, the aspiration to fully love life and to not be held back by greed and enslaving attachments.

Working with Fromm could be difficult but also extremely enjoyable. Even when difficult, it was stimulating. Never before had any professor ripped my drafts apart and forced me to clarify my thoughts, fully express the logic of my arguments. Fromm had no patience with unfounded disagreements, but when we wrote together, he was open to my ideas and criticisms. One of the most memorable days of my life was when he asked me to critique his manuscript of The Anatomy of Human Destructiveness and we met in his New York apartment, dialoguing and arguing from 11:00 am to 11:00 pm, getting up only to go to the bath room. Food and drink was brought in by Annis, his wife. What intensity and concentration! Yet, at 11:00pm, neither of us was at all tired. We were fully awake, full of enthusiasm from the intellectual journey we had shared.

Fromm’s tough criticism was, I believe, a compliment, for he was equally tough on himself and extremely self critical of what he considered his narcissism. Like Freud, he saw himself as a narcissistic personality. However, in retrospect, I think he overemphasized the negative aspects of this personality type and underestimated the positive side, the lack of internalization of the father, replacing the superego with an ego ideal, giving one the freedom to create, for good or evil, one’s own sense of meaning without being tied to cultural norms.

Fromm and I both loved telling each other jokes. He had a wonderful sense of humor and a joyful laugh. He believed that a sense of humor is the emotional equivalent of a cognitive sense of reality. He especially enjoyed humor that punctured self importance.

Fromm became an idolized figure in Mexico, based on appreciation of his wisdom but also strengthened by transferential idealization. His disciples lacked his knowledge and vision and few questioned anything he pronounced. I once asked him how it felt to be idealized and he answered that it was frustrating in the sense that his followers, with few exceptions, only repeated what he gave them, that there was a lack of creativity in their followership. But this is a problem with many extremely creative thinkers who never finish learning and revising their ideas. It is the reason why the Freuds, Marxes and Fromms don’t want to be Freudians, Marxists or Frommians.

Sitting at Night, by Po Chu-I

Facing the courtyard at day's end, I welcome night--that dark

realm ripe for sitting at this lamp, looking into bright clarity.

No words for such depths of heart, I wonder who can share them.

That's when the moment allows a whispered howl: once, twice.



-translated by David Hinton

Is it Okay to Laugh at a Racist Video?

The comedian Chescaleigh has posted her latest video, "S#!t White Girls Say... to Black Girls," and it is a mild send up of the sort of some mild racism, sometimes disguised as admiration, that a supposedly representative white girl, played in "blonde-wig" by Chescaleigh, might direct toward a black friend. Chescaleigh's sharp portrait of this representative white girl is of course itself mildly racist. Let's here go to the Oxford English Dictionary's definition of racism, which is a pretty good one: "the belief that all members of each race possess characteristics, abilities, or qualities specific to that race, especially so as to distinguish it as inferior or superior to another race or races."

Despite the above, Chescaleigh's Blonde-Wig Comedy video is funny, and not just to me but to the diverse audience I've surveyed. A few of my best friends are blonde and yet I'm not particularly offended. This all is complex, if not downright complicated, so I certainly wouldn't encourage you to try something similar at home, or at a dinner party.



Update: I see Ricochet has linked to me, for which thanks. And it's slightly reassuring in that I'm now living in the UK, a country I love that has laws about disseminating racist material. Chescaleigh's video though, aside from being funny and astute, is also instructive about the complexities of race and the subtexts of friendships, and so it seemed notable and worth posting. And now I do wonder what she'll do next (gulp).

On Britain's "Isolation"

Recently a well-known journalist friend, lamenting Britain's "isolation," commented that the "best quote" to come out of the unfortunate meeting of European leaders regarding the EU crisis was from an unnamed French diplomat, that "Britain is like a man who wants to go to a wife swapping party but refuses to bring his wife."

Given that my friend is a woman I was surprised that she was so amused that a French diplomat would make a joke about women as chattel to be used as a bargaining chip.

In any case, as to the matter of isolation, I would say that Britain is isolated in the way was the man who stood on the dock as the Titanic pulled away. The French diplomat's line is funny but rather than offering bon mots shouldn't he have been addressing the issue of French bank's low capital ratios? It was actually on just such a point that British Prime Minister David Cameron made his stand. The Eurozone is in a debt crisis, and behind that in a growth crisis, particularly along its southern rim. That a European diplomat would, at that moment, tell jokes at the expense of another EU country seems a sign of dangerous denial and that Europe has a leadership crisis.

In the conversation cited above that same journalist friend compared this moment, with Britain's perceived isolation, to 1936. Let me get this straight. We're to believe that Britain's declining to enter fiscal union with an EU dominated by Germany is akin to Britain's pre-WWII aversion to confront Germany's increasing militarism and to PM Neville Chamberlain's appeasement of Hitler? Something is wrong with that figuration but it does remind me of a recent column by NYT Op-Ed writer Roger Cohen, "The British Euro Farce," in which he similarly laments the UK's demurral from fiscal conjoining. Cohen offers no analysis of the economic issues involved, doesn't elaborate Cameron's negotiating red-line concerning controls on banks' capital ratios, but he does offer up as indicative of the tenor of the times in the UK that a British MP attended a holiday party in France during which one of his friends dressed as a Nazi, infuriating (quite rightly) some locals.

Generally, I don't like overdrawn comparisons of contemporary politicians to Nazis or fascists, but since Cohen has just made one, I ask you to consider which of these is an indication of creeping fascism / totalitarianism: 1) a single drunken idiot dressing up at a private holiday party in an exceedingly creepy uniform from seventy years ago, or 2) an op-ed demonizing policy differences and offering overdrawn and demagogic arguments rather than any examination of substance, this at a time of impending crisis.

Roger Cohen has returned to live in Britain after thirty years away. He seems to have brought with him an outmoded anti-Thatcherite rhetoric dated from the period when he left, and one inappropriate for characterizing the present leadership and for grappling with the complex issues this coalition government faces.

In the meantime, it's worth noting that in regards to the incident with the Nazi uniform, Cohen's NYT fact-checkers have failed him. There were not, as Cohen writes, "a bunch of mates dressed up in Nazi SS uniforms," but only one. I suggest that the NYT examine newspaper reporting of that incident more closely and offer a correction. Update: the British MP referred to above has been suspended from his position by the Conservative Party.

The Dark Knight Rises... and Protects the 1%?

... or has Christopher Nolan crafted a movie critiquing private property and its distribution? I'm not sure how this will go over with the Occupy Wall Street crowd, but from the trailer the film looks good, and Anne Hathaway is the best Catwoman since Julie Newmar.

The Golden Ages of Travel Writing

Last week I began to wonder whether we are about to enter another golden age of travel writing, which may be another way of saying that we "live in interesting times." The world is in turmoil, in fact we may be at a major inflection point. There is upheaval in the Middle East, changes that once looked promising and now look like a long, grim road to an uncertain future. This week upheaval in Russia as well, and possibly in the near future in China too. There are a number of a small wars on the verge of commencing (here's hoping they don't). Some smaller, long-running conflicts continue. Travel is cheap and, for better or worse, where it once took Patrick Leigh Fermor a year to walk from the hook of Holland to Istanbul, one can now fly there from London in a few hours for a few quid... though perhaps something may be lost in that translation of time and space. For one thing, where we come from life is not cheap, though it is in some other parts of the world. For all of us, wherever we are, it is however short, as I was reminded by a friend just today. I now recall another time when this was brought home so sharply to me, when I was traveling in La Mancha, on a plain southwest of the town of Soria. The woman I was traveling with told me to stop the car and led me on a hike up the single hill on a wide plane... a mountain it began to seem, after a half hour of walking. Atop it was a castle fortress that had crumbled half to the ground and from which one could see on that clear summer day a score of miles across the plain.

"This must be what... five hundred years old?" I'd guessed that it had been destroyed during the reconquista.

She laughed, laughed knowingly, since she'd grown up near here and had gone to university in Valladolid.

"A thousand?!" Something shifted underfoot.

She shook her head. "Older."

"Whose was it?" She shrugged her shoulders.

That was a lesson, but the real lesson she offered there I missed and did not figure for some years.

Aside from cheap airfare, travel now is however wholly different in that with smart phones and email and globalization one never wholly leaves the known world behind. That's too bad, but you can always turn it all off and tell your loved ones the reception was bad.

This month in preparation for my own travels in the new year, to Mexico and Rome and elsewhere, I've been reading "Paddy" Fermor, Robert Byron (not the lord and poet, but the writer and traveler whose rucksack Fermor borrowed when he set off on his own tramp in 1933), along with Norman Lewis and other British travel writers.

One editor, Lorin Stein, recently noted that the English tend to be good at this genre, and its true that late Victorian British travel literature, and the work of those British writers mentioned above is superb, but in fact Mark Twain's "Life on the Mississippi," a best-seller in its time and a work to put alongside his classic "Huck Finn," is a kind of travel book, and I've just downloaded to kindle Twain's "Innocents Abroad." Hemingway's short stories and novels, though fictional, could be considered travel literature. A few years after he published the Knickerbocker Tales, his quintessential New York work, Washington Irving lived in Granada, Spain, working in the consulate there and residing in one of the apartments carved out of the ruins of the Alhambra. His account, "Tales of the Alhambra" (1832), is essential reading before visiting. Through Irving one can see that, the most beautiful palace in the world, not as it stands today, wonderfully restored, but instead lit up at night, spectral, illumined by the dozens of open-air fires that gypsies and other neighbors made and huddled around in the ruined palace's crumbling rooms left open to the sky. Oh, and then of course there is Paul Theroux, author of the classic about train travel through China is still at work today.

In future posts I'll be writing about Camilo Jose Cela, the early twentieth-century Spanish novelist and travel writer, and Cees Nooteboom, the contemporary Dutch novelist and travel writer, but for now here is a wonderful reminiscence by Josh Lieberman, from the Paris Review Daily, about a great American magazine, Holiday, that once published travel literature for a wide audience.

Here’s how it begins. You are in a bookstore on the main drag of a small town. You walk along the mystery and western paperback sections, and then you see a wicker basket overflowing with Life magazines. You idly flip through the stack because you know Life was once an important cultural force but have never seen the magazine in person. The copies of Life are musty and torn, and in the middle of the heap you come across something called Holiday. It has the same heft as Life, more than a foot tall and surprisingly heavy, but in place of a black-and-white photograph on the cover there is a colorful swirling yellow illustration of the sun and the words “California Without Cliches.” The magazine is from 1965 and you think it would look good on your coffee table. Also the ads are campy and fun (“San Diego Is a See-Do Vacationland!”), so you buy the magazine—why not, it’s only a few bucks—and take it home. You turn on the TV and half watch Seinfeld as you flip through for the ads. Then you come upon “Notes from a Native Daughter,” the Joan Didion essay you read in college but don’t really remember. You read how California is only five hours from New York by jet but really that is just a delusion: “California is somewhere else.” Now you are somewhere else. Seinfeld ends and another Seinfeld begins and you read the entire essay and then discover a piece by Ray Bradbury, your old pal from high school English. You read his rhapsodic paean to Disneyland (“No beatniks here. No Cool people with Cool faces pretending not to care, thus swindling themselves out of life or any chance for life”), and you think that’s pretty good, too. You head back to the bookstore to see if they have any more issues of Holiday.

Whenever I mention to someone that I’ve started collecting old issues of Holiday, the excellent yet forgotten monthly travel magazine that was born after World War II and lived until the late seventies, the response generally falls between bafflement and irritation. “Why would you do that?” people ask, as though I’ve just admitted to hoarding old shoehorns or something truly sinister.

Holiday was composed of almost all long-form travel essays—it was not, like many modern travel magazines, list after list of where to eat, shop, and sleep. (There would be little point or pleasure in reading a 1957 Holiday if it were just about where to get the best goulash.) A handful of the pieces are dated, but, like the greatest travel writing, many are timeless. After all, plenty of people still read The Great Railway Bazaar and Travels with Charley, not to mention the roughly 150-year-old Innocents Abroad.

The most puzzling thing about the lost history of Holiday is that the magazine published so many famous writers: Joseph Heller, Irwin Shaw, Arthur C. Clarke, E. B. White, Arthur Miller, Gay Talese, Paul Bowles, Steinbeck, Saroyan, Kerouac, Cheever, O’Hara, Bellow, Thurber, Faulkner.

But more than the essays by major writers, what I find most fascinating about Holiday is the articles by little-known, or totally unknown, authors. In my first issue of Holiday... I came upon an essay by Romain Gary.

Gary’s essay, published in 1967, is a relatively straightforward travelogue about Guadeloupe, the southernmost archipelago in the Caribbean, but it ends with one of those anecdotes you find yourself recalling at odd intervals in the following days and weeks. As part of Gary’s trip he plans to visit an old Royal Air Force buddy from whom he hasn’t heard in twenty years...

Read the rest of that tale, and the whole of Lieberman's wonderful piece HERE.

And see Paris Review editor Lorin Stein's indefensible characterization of travel writing as an English genre HERE. I encourage you to give him a piece of your mind on that score. Their comment section is open, his email address is available.

Some hot-links to the books mentioned here:

Mark Twain's LIFE ON THE MISSISSIPPI, and INNOCENTS ABROAD.

Ernest Hemingway's Short Stories, THE SUN ALSO RISES, A MOVEABLE FEAST, and ACROSS THE RIVER AND INTO THE TREES.

Washington Irving's TALES OF THE ALHAMBRA.

Paul Theroux's THE GREAT RAILWAY BAZAAR.

Camilo Jose Cela's JOURNEYS IN THE ALCARRIA.

Cees Nooteboom's ROADS TO SANTIAGO.

Oliver St. Clair Franklin on Leadership... and Jazz

Jazz FM recently broadcast a show featuring my friend Oliver St. Clair Franklin O.B.E., the Vice Chairman of Electronic Ink, the Honorary British Consul for Philadelphia, a one-time investment executive instrumental in bringing growth to the new South Africa as it emerged in the 1990s, and a man deeply involved in the civic affairs of my hometown, Philadelphia. It was a jazz-centric "Desert Island Disks." The opening track is one of my old favorites by Grover Washington Jr, the Philly jazz master who also played years ago at the Main Point coffee house.

Franklin is particularly interesting on the leadership style of London mayor Boris Johnson, the eloquent, witty mayor of London, about whom you'll be hearing a great deal, given that he'll be hosting the Olympics next year.

The program is now posted HERE. The tunes are great, as are Oliver Franklin's pearls of wisdom, about leadership, and the challenges of juggling the intricacies to make a city work.

From Pakistan: A Modern and Moderate Voice

In Washington, discourse has been noisy about this being the noisiest of eras. In Pakistan, the decibel level has been rising too, especially since the NATO incident, and in a place where such can have deadly consequences. It was happy therefore to come across, via a friend's facebook feed, an op-ed from such a modern, moderate voice as free-lance writer Huma Yusuf. Her piece, "In the Realm of Fear," was published this week in DAWN:

The world has heard a collective Pakistani howl, further amplified by dozens of private television channels, Twitter feeds, Facebook status updates and text messages. But listen more closely, and the silence seems even more deafening than the noise. The more precarious Pakistan’s domestic and geopolitical position becomes, the longer is the list of what not to say.
You wouldn’t think it while surfing channels or the Internet, but censorship is making a major comeback — not only as a political tactic, but also as a way of life.
The decision by the All Pakistan Cable Operators Association to stop broadcasting international news channels that air ‘anti-Pakistan’ material is only the latest shenanigan in a growing list of transgressions aimed at making Pakistanis see no evil, hear no evil. In a different world, the Pakistani public would have been relieved to see the uncomfortable issue of the ‘double game’, addressed in a recent BBC documentary titled Secret Pakistan, taken out of the mouths of Washington heavyweights and placed in the realm of reliable journalism.
In that other world, Pakistanis might have used the findings of BBC journalists to trigger a reasoned national debate about why our country finds its foreign policy in such a bind. Rather than reconsider the wisdom of Pakistan’s strategic decisions, we have chosen to ban the channel, thereby taking one step closer to the deluded isolationism that states such as Iran have perfected.
...
Pakistanis may be laughing at our authorities’ clumsy attempts to censor content, but there is nothing funny about a society intent on silencing itself. Talk-show hosts banter, bloggers blog, twits tweet, but this active public discourse often seeks to silence, rather than engage, voices of dissent. More Pakistanis are making themselves heard than ever before, but this collective noise drowns out rather than develops multiple perspectives. Say something contrary on the comment thread of a blog and strident voices will rally to label you a CIA spy, Hindu or Zionist.
...
But let’s be honest: the strictest censorship is currently being enforced in our most private spaces — dining rooms, office cubicles, private cars. As Pakistani society becomes more extreme, polarised and moralistic, people are becoming equally careful about what they say in private — amongst friends, family members and colleagues — as in public, on air, or in print. Those who were appalled by Salmaan Taseer’s assassination, but couldn’t denounce Mumtaz Qadri vociferously enough; those who believe an amicable bilateral relationship with the US is to Pakistan’s benefit, but dare not praise Washington in the midst of jingoistic ire; those who think Imran Khan is dangerously soft on extremist groups, but fear being labelled cynics or
traitors; those who believe Ahmadis should be allowed to practise their faith freely, but say little for fear of what might be construed as blasphemy — these Pakistanis see the BBC ban as a logical extension of a cultural characteristic. The most basic criterion for a democracy to function is that all citizens believe they have a voice.

I look forward to hearing more from Yusuf. Read the whole thing HERE.