plague

Woody Allen’s atheism

art, language & literature, religion / /

From Robert E. Lauder’s interview with Woody Allen, “Whatever Works” (Commonweal: 15 April 2010):

Well, you know, you want some kind of relief from the agony and terror of human existence. Human existence is a brutal experience to me…it’s a brutal, meaningless experience—an agonizing, meaningless experience with some oases, delight, some charm and peace, but these are just small oases. Overall, it is a brutal, brutal, terrible experience, and so it’s what can you do to alleviate the agony of the human condition, the human predicament?

…

I’m really impotent against the overwhelming bleakness of the universe and that the only thing I can do is my little gift and do it the best I can, and that is about the best I can do, which is cold comfort.

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I also feel that humor, just like Fred Astaire dance numbers or these lightweight musicals, gives you a little oasis. You are in this horrible world and for an hour and a half you duck into a dark room and it’s air-conditioned and the sun is not blinding you and you leave the terror of the universe behind and you are completely transported into an escapist situation. The women are beautiful, the men are witty and heroic, nobody has terrible problems and this is a delightful escapist thing, and you leave the theatre refreshed. It’s like drinking a cool lemonade and then after a while you get worn down again and you need it again.

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there are these oases, and life is horrible, but it is not relentlessly black from wire to wire. You can sit down and hear a Mozart symphony, or you can watch the Marx Brothers, and this will give you a pleasant escape for a while. And that is about the best that you can do… I feel that one can come up with all these rationalizations and seemingly astute observations, but I think I said it well at the end of Deconstructing Harry: we all know the same truth; our lives consist of how we choose to distort it, and that’s it. Everybody knows how awful the world is and what a terrible situation it is and each person distorts it in a certain way that enables him to get through. Some people distort it with religious things. Some people distort it with sports, with money, with love, with art, and they all have their own nonsense about what makes it meaningful, and all but nothing makes it meaningful. These things definitely serve a certain function, but in the end they all fail to give life meaning and everyone goes to his grave in a meaningless way.

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I feel that is true—that one can commit a crime, do unspeakable things, and get away with it. There are people who commit all sorts of crimes and get away with it, and some of them are plagued with all sorts of guilt for the rest of their lives and others aren’t. They commit terrible crimes and they have wonderful lives, wonderful, happy lives, with families and children, and they have done unspeakably terrible things. There is no justice, there is no rational structure to it. That is just the way it is, and each person figures out some way to cope…. Some people cope better than others. I was with Billy Graham once, and he said that even if it turned out in the end that there is no God and the universe is empty, he would still have had a better life than me. I understand that. If you can delude yourself by believing that there is some kind of Santa Claus out there who is going to bail you out in the end, then it will help you get through. Even if you are proven wrong in the end, you would have had a better life.

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I didn’t see [Shane, from the movie Shane] as a martyred figure, a persecuted figure. I saw him as quite a heroic figure who does a job that needs to be done, a practical matter. I saw him as a practical secular character. In this world there are just some people who need killing and that is just the way it is. It sounds terrible, but there is no other way to get around that, and most of us are not up to doing it, incapable for moral reasons or physically not up to it. And Shane is a person who saw what had to be done and went out and did it. He had the skill to do it, and that’s the way I feel about the world: there are certain problems that can only be dealt with that way. As ugly a truth as that is, I do think it’s the truth about the world.

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Did plague cause the Little Ice Age?

history, science / /

From BBC News’ “Europe’s chill linked to disease“:

Europe’s “Little Ice Age” may have been triggered by the 14th Century Black Death plague, according to a new study.

Pollen and leaf data support the idea that millions of trees sprang up on abandoned farmland, soaking up carbon dioxide from the atmosphere.

This would have had the effect of cooling the climate, a team from Utrecht University, Netherlands, says.

The Little Ice Age was a period of some 300 years when Europe experienced a dip in average temperatures. …

“Between AD 1200 to 1300, we see a decrease in stomata and a sharp rise in atmospheric carbon dioxide, due to deforestation we think,” says Dr van Hoof, whose findings are published in the journal Palaeogeography, Palaeoclimatology, Palaeoecology.

But after AD 1350, the team found the pattern reversed, suggesting that atmospheric carbon dioxide fell, perhaps due to reforestation following the plague.

The researchers think that this drop in carbon dioxide levels could help to explain a cooling in the climate over the following centuries.

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Self-sacrifice in plague time

commonplace book, history, security / /

From The Plague in Britain, on The Science Show:

Outside London, the disease spread wherever the plague flea travelled, and it is thought to have reached the village of Eyam in Derbyshire that September of 1665 in a box of tailor’s samples and old clothing sent to Edward Cooper, a village trader. … by mid-summer 1666 over seventy of the village’s 360 inhabitants had succumbed.

It was [Rev. William] Mompesson, a married man with two children, who took the step that made Eyam famous – he urged his congregation to follow Jesus’s words in the Gospel of St John: ‘Greater love hath no man that this, that a man lay down his life for his friends’. Rather than fleeing the village and spreading the infection around the Peak District, argued the young rector, the community should stick together and help their fellow-men. This, clearly, was to risk their own lives in an act of extraordinary self-sacrifice. The congregation agreed, and for more than a year Eyam became effectively a huge plague house, shut off from the world. Their neighbours, meanwhile, who included the Earl of Devonshire at nearby Chatsworth House, responded to their gesture by leaving food and other provisions at the outskirts of the village. Derbyshire was spared further plague, and Eyam paid the price, losing more than 260 inhabitants, some three-quarters of the population. Among the last to die was Mompesson’s wife Catherine, who had gone from house to house during the outbreak, ministering to the sick.

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