Arts

Yo-Yo Ma on Collaboration, Risk, and Life

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Yo-Yo Ma

Yo-Yo Ma is one of the best and most popular cellists in the world. With the brand new documentary The Music of Strangers out this month (from the same creators of the incredible 20 Feet From Stardom), Ma sat down with Harvard Business Review for an enlightening interview in the June 2016 issue. Here are some of his insights on:

  • Fruitful collaboration: “Two words: ego management. It’s easy to get locked into “in my world” or “this is the way I see it,” so you have to move your brain to a different time or structure. If you were nine years old and suddenly went to a new environment, yes, you would make comparisons, but your mind would still be in a somewhat spongelike state, as opposed to a judging one. It’s absorption versus critical thinking.”
  • Collaborators: “First I look for generosity; second, mutual respect and admiration. You might do something incredibly well, but if you’re a schmuck, if I don’t think we’d enjoy having dinner together, it’s not a complicated decision.”
  • Risk: “Bobby McFerrin, a one-man orchestra and improviser, once asked me, “What are you doing that’s interesting?” Inherent in that question is the assumption that you can do a lot that isn’t interesting. All great music is the result of successful invention…If you deliberately limit your experiences, your reporting will be limited.”
  • Practice: “[B]e tactilely engaged in engineering a solution, translating it to physical sound in physical space in the most efficient way, moving your fingers, arms, and body to elicit that which is in your head. That kind of practicing is deeply fulfilling. It’s not emergency practicing. It’s more like information becomes knowledge becomes love. The final achievement is to say, “I truly love this, and I have enough mastery to be able to share that love with someone else.””
  • Performance: “You have a responsibility, one, to know what the narrative is and make sure you’re telling the story and people are receiving it, and two, if anything impedes the narrative, to fix the problem.”
  • Avoiding burnout: “By retooling goals.” (I’ll let you read the entire paragraph is see how he has done this over the decades.)
  • Being a leader: “I just see myself as a human being trying to play my part. I am happy to share what I know and to work with people and be part of a movement in the arts and sciences, humanities, and technology that uses great thinking and invention to solve intractable social problems. But I don’t see myself as much of a leader. I don’t like to make pronouncements.”
  • Travel (life?) tips: “Don’t worry about the things you can’t control. When the inevitable delays happen, when something horrible goes on, just go into neutral and choose the high road. The other way never helps. Always go to the next time zone, and always carry on everything you need.”

And much more. Check out the full interview.

 

“Once You Go Barack, You Will Never Go Back”: President Obama Slow Jams the News

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Mitt Romney slow jammed the news with Jimmy Fallon a couple years ago. Now President Obama gets his turn.

Storytelling and the Brain

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“Stories are told in the body,” says a recent article at the site for UC Berkeley’s Greater Good Science Center:

It doesn’t seem that way. We tend to think of stories as emerging from consciousness—from dreams or fantasies—and traveling through words or images to other minds. We see them outside of us, on paper or on screen, never under the skin.

But we do feel stories. We know in our gut when we’re hearing a good one—and science is starting to explain why.

Experiencing a story alters our neurochemical processes, and stories are a powerful force in shaping human behavior. In this way, stories are not just instruments of connection and entertainment but also of control.

The article continues to lead us down the path of how “stories unfold in our bodies,” from the release of oxytocin or dopamine to the increase of empathic skills to the triggering of “neurochemical processes that make certain kinds of resource-sharing possible.”

I’ve reported on the psychological benefits of fiction reading here before. This just goes to show how stories can change the brain.

Future Mormon: An Interview with Adam Miller

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This is part of the DR Book Collection.

Over at Worlds Without End, I’ve written a review of Mormon philosopher Adam Miller’s new book Future Mormon: Essays in Mormon Theology. Those interested in a larger engagement should check it out, but as I describe it there, Miller’s book is an attempt at “a future tense apologetics” that models “a thoughtful and creative engagement with Mormon ideas while sketching, without obligation, possible directions for future thinking” (pg. xii). If future Mormons are anything like what I read here, then they will (compared to my experience with the average present-day Mormon):

  • Place grace at the center of the gospel where it belongs.
  • Take the materialist metaphysics of Mormonism seriously.
  • Be more aware of the implications of their unique and/or innovative doctrines.
  • Find the sacred in the mundane and embodied.
  • Take a more holistic, almost cosmic view of Mormonism.
  • Read the scriptures carefully and recognize the people within them as people, warts and all.

Whether you agree with everything (or anything) in Future Mormon is beside the point. Miller wants you to wrestle with these ideas. The book is meant to start conversations, get the mental wheels turning, and transform the reader into a theologian. In it, he helps lay the foundation for a more thoughtful, earthy, and creative Mormonism; all while extending his hand to readers as an invitation to join him in the process. At least in my case, his hope of inspiring “a thoughtful and creative engagement with Mormon ideas” has not been in vain. And when you pick up Future Mormon and reflect on its pages, I think you’ll find your case to be similar.

You can hear an interview with Adam Miller on Greg Kofford Books’ Authorcast here.

You Are What You Love: A Lecture by James K.A. Smith

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This is part of the DR Book Collection.

I already mentioned this book in my last General Conference Odyssey post, so I won’t repeat too much.

In You Are What You Love: The Spiritual Power of Habit, philosopher James K.A. Smith argues against the modern idea that we are simply “brains on a stick” and that Christian life is achieved by downloading the right spiritual data into our heads. We are not so much thinking creatures as we are lovers, i.e. creatures of desire and habit. He points out the gap between what we think and what we actually want. More disturbingly, he notes that we may not actually love what we think. Our wants are often shaped by what he calls “secular liturgies”: repetitive practices and rituals that orient our desires and shape our habits. Take for example (as Smith does) the mall: the mall doesn’t tell you what to think. It doesn’t hand out a tract with a list of propositions that the mall believes. Instead, it shapes your consumerist desires as it assaults your senses with sights, smells, comforts, etc. This is why Christian liturgy is important and necessary. Christianity is not just a rival worldview, but a rival set of desires. And those desires are shaped through repetition.

You can see Smith lecturing on this idea at Biola University below:

Mass Flourishing: A Lecture by Edmund Phelps

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This is part of the DR Book Collection.

In debates over capitalism and everything else, it is easy to forget that economies do far more than merely provide goods, services, and wages. Innovation doesn’t just apply to the iPhone, but to art, literature, jobs, etc. According to Harvard’s Edward Glaesar, this is one major takeaway from Nobel economist Edmund Phelp’s Princeton-published book Mass Flourishing: How Grassroots Innovation Created Jobs, Challenge, and Change:

The book eloquently discusses the culture of innovation, which can refer to both an entrepreneurial mind-set and the cultural achievements during an age of change. He sees modern capitalism as profoundly humanist, imbued with “a spirit that views the prospect of unanticipated consequences that may come with voyaging into the unknown as a valued part of experience and not a drawback.” The dismal science becomes a little brighter when Mr. Phelps draws the connections between the economic ferment of the industrial age and the art of Beethoven, Verdi and Rodin.

The book also provides an epic takedown of the enemies of economic dynamism: socialism and corporatism. Even though this is well-traveled ground, it is nice to have a Nobel laureate addressing these ideologies head-on in an academic publication given their growing popularity among young people. For those who may wonder about the connection between “the good life” (flourishing) and economics, this book is for you.

You can see Edmund Phelps present at the Royal Society for the Encouragement of Arts, Manufactures and Commerce (RSA) below:

The Bible and the Believer: An Interview with Marc Brettler

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This is part of the DR Book Collection.

The Bible can be very problematic for believers, especially those that adopt an early 20th-century fundamentalist reading that transforms it into a history and science textbook. As biblical scholarship has continued to progress, many of the assumptions held by believers have been challenged. Is there a way to read the Bible that includes both scholarship and faith?

In the Oxford-published The Bible and the Believer: How to Read the Bible Critically and Religiously, biblical scholars Marc Zvi Brettler, Daniel J. Harrington, and Peter Enns explore ways in which historical criticism can be incorporated into various faith traditions, including Jewish (Brettler), Catholic (Harrington), and Protestant (Enns). The book serves not only as good introduction to historical criticism, but a model of how to approach one’s religion “by study and also by faith” (D&C 88:118).

You can listen to an interview with Marc Brettler on BYU’s Maxwell Institute Podcast below:

Bourgeois Equality and Economic Betterment

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Two centuries ago, the average world income per human (in present-day prices) was about $3 a day. It had been so since we lived in caves. Now it is $33 a day—which is Brazil’s current level and the level of the U.S. in 1940. Over the past 200 years, the average real income per person—including even such present-day tragedies as Chad and North Korea—has grown by a factor of 10. It is stunning. In countries that adopted trade and economic betterment wholeheartedly, like Japan, Sweden and the U.S., it is more like a factor of 30—even more stunning.

And these figures don’t take into account the radical improvement since 1800 in commonly available goods and services. Today’s concerns over the stagnation of real wages in the U.S. and other developed economies are overblown if put in historical perspective. As the economists Donald Boudreaux and Mark Perry have argued in these pages, the official figures don’t take account of the real benefits of our astonishing material progress.

…Nothing like the Great Enrichment of the past two centuries had ever happened before. Doublings of income—mere 100% betterments in the human condition—had happened often, during the glory of Greece and the grandeur of Rome, in Song China and Mughal India. But people soon fell back to the miserable routine of Afghanistan’s income nowadays, $3 or worse. A revolutionary betterment of 10,000%, taking into account everything from canned goods to antidepressants, was out of the question. Until it happened.

So argues economic historian Deirdre McCloskey in the past Saturday Essay of The Wall Street Journal. How did this Great Enrichment happen?:

The answer, in a word, is “liberty.” Liberated people, it turns out, are ingenious. Slaves, serfs, subordinated women, people frozen in a hierarchy of lords or bureaucrats are not. By certain accidents of European politics, having nothing to do with deep European virtue, more and more Europeans were liberated. From Luther’s reformation through the Dutch revolt against Spain after 1568 and England’s turmoil in the Civil War of the 1640s, down to the American and French revolutions, Europeans came to believe that common people should be liberated to have a go. You might call it: life, liberty and the pursuit of happiness.

Check out the rest of McCloskey’s piece and be sure to pick up the last in her trilogy on the Bourgeois Era: Bourgeois Equality: How Ideas, Not Capital or Institutions, Enriched the World.

 

Religion of a Different Color: A Lecture by W. Paul Reeve

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This is part of the DR Book Collection.

As I’ve shared before, a few years ago my manager came up to me and asked, “Walker, you’re Mormon, right?” Living in Texas, this always sets off an alarm inside my head. I had never told him I was Mormon, so he had obviously heard it elsewhere. “Yes…,” I replied. Then, the sledgehammer: “Do Mormons have a problem with black people?” It’s important to note that my manager is African-American. He explained that we had gotten along so well and that he was surprised to hear some of the things said about Mormons and blacks and to learn that I was a Mormon. He couldn’t square the supposed racist ideology of Mormonism with his personal interactions with me. This led to a 15-20 minute discussion about the history of the priesthood ban. I ended with my personal view: “The priesthood ban was a mistake, the result of racist folklore, which was allowed to continue for an excruciatingly long time. Thankfully, that policy no longer exists today.” My manager enjoyed the conversation and seemed to understand the complexities surrounding the issue.

The history of Mormonism and race is both sad and fascinating. W. Paul Reeve’s Religion of a Different Color: Race and the Mormon Struggle for Whiteness is the book for understanding the history of the priesthood ban. Yet, it is much more than that. It is also an illuminating tale of race relations and the very concept of race in 19th-century America. Despite being predominantly white Yankees or Northern Europeans, Mormons were seen as racially degenerate. Not only did they supposedly associate with blacks and reds (Native Americans), but they also practiced the degrading, foreign barbarism of polygamy. The Mormon response to reclaim this seemingly withheld status of “whiteness” was to eventually distance themselves from non-whites, finally leading to the barring of blacks from both the priesthood and the temple.

An important and needed book in Mormon history. You can see a presentation by Reeve at Benchmark Books below:

The Ethics of Voting: A Lecture by Jason Brennan

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This is part of the DR Book Collection.

My cynicism toward voting began a few years ago. After standing in line a mere 10 minutes at early voting back in 2012, I impatiently mentioned to my wife that we could leave and the state would still remain Red (as it has since 1980). While this Republican coloring may not always be the case due to the increasing Latino population (though they would have to increase their voter turnout), it was the case that time around. Why the sudden surge in pessimism? Boredom, for one, but also the growing realization that we do not live in a swing state (not that my vote’s instrumental value would increase much even in a swing state). The Romney/Ryan ticket was going to carry Texas despite my vote, not because of it. After teasing my mother via text about this unavoidable fact (she was a bit more zealous about her Republican vote than I was), I finally made it to the voting booth. I sat there for a minute, staring at the names of the presidential candidates. I suddenly felt the urge to vote for the Libertarian candidate Gary Johnson, former Republican Governor of New Mexico and founder of Big J Enterprises (one of the largest construction companies in New Mexico when he sold it in 1999). This made sense considering I am more libertarian in my views than Romney and that my vote would not really change the outcome of my state (The Onion got it right). Nonetheless, having prepped myself to vote for Romney ever since he gained the Republican nomination, I followed through. However, I remained extremely skeptical of my so-called “duty to vote.”

Philosopher Jason Brennan’s Princeton-published The Ethics of Voting tackles the folk theory that says we have a duty to vote. Not only is the instrumental value of a single vote vanishingly small, but most voters are ignorant when it comes to politics: both of the candidates’ policy positions and the social science behind those policies. And this ignorance means most people should not vote. One may not have a duty to vote, but if one does vote, then that person has a duty to vote well.

You can see some of these ideas discussed in Brennan’s lecture below: