Rum Review: Plantation 2004 Peru Rum

Rum Review: Plantation 2004 Peru Rum

I am finding a lot of nice rums lately. This one new to me, a 16 year-aged rum from Plantation. Pretty bottle, pretty and very tasty Rum. The particulars..

43.5 ABV $62 U.S.


Nice back label too…

Color: medium amber, not at all dark, light copper-brass colored, as much yellow than red.

Legs: many slow but thin legs come from the top of the swirl line.

Aroma: mild, nice mix of light and dark fruit, raisin, orange, apple, maple sugar, warm spice (nutmeg?), little alcohol on the aroma, no young acetone notes.

Flavor: Strikes me as thin and creamy at the same time. Hint of raw sugar, vanilla, light caramel, very clean, glassy, some tobacco and sugar on the medium finish. Smooth but warm throughout and a tiny bit of raw sugar sweetness suffuses the taste experience throughout.  Not a lot of heat but steady. This is an amazingly light rum for a 14-year aging ending with 2 years in ex cognac casks. Of course the tasters at Master of Malt get a lot more flavors out of this than I do (see below), but there is nothing “spicy” about it that I can sense.

Pairing: A good flavorful cigar is enriched by this rum which doesn’t much interfere with it. So far my stronger and sweeter sticks like the Foundation Tabernacle and Roma Craft HOxD are great additions.

From master of malt: (see link above) Peruvian rum, bottled as part of the rather brilliant Plantation range. This one comes from Destilerias Unidas S.A. de Peru and was distilled in 2004. It was initially matured for 12 years before being moved to France for a finishing period of two years in Cognac casks. Intriguing and spicy stuff.

Here is another review from Flaviar.

Cigar Review: Crowned Heads La Imperiosa

Cigar Review: Crowned Heads La Imperiosa


Crowned Heads one of my favorite boutique cigar makers. I’m always willing to try something new from them. Many are superb, some only good, this being one of those… But “good” isn’t “bad” right, especially the deal I got on this 50 count box about $185 U.S….

4 3/8″ x 42 Petit Corona

Wrapper: Ecuadorian Habano Oscuro
Binder/Filler: Nicaraguan

Construction: Looks good from the outside, dark chocolate wrapper, no soft spots, well packed (dense), nicely capped, no veins, tight seams. Construction seems to be the problematic part of this stick though. Two of six smoked so far were pretty plugged most of the way, while one was OK but not great. I had to tripple-puff most of the time to get any smoke. Puffing like that made them burn hot and flavors disappeared quickly. My draw tools fixed the one that wasn’t too bad to begin with. The other two just weren’t going to work. The other three (so far remember I have a box of 50) had good draws all the way down. Burn lines stayed clean until the last two inches but required only small corrections. These produced good creamy smoke. When they work, they work well. The flavor notes below are all from these. Smoke time on these good ones was just under an hour.


Cold Aroma: Strong barnyard, manure, hay, flowers. A nice mix.

Flavor: On the light a burst of pepper, peanut butter roast nutty on the retrohale. The pepper calms down pretty quickly. The cigar is not sweet exactly, but not vegetal either. There is, occasionally, a slight hint of grassy sourness I get from some Dominican cigars, but there isn’t any Dominican tobacco in these… It isn’t a flavor I really like, but it’s never more than a background note here, and in a couple of the sticks it didn’t appear at all. Might have something to do with the pairing. Coffee seems to bring it out, rum to surpress it for a sugary sweetness. If anything I’m reminded a little of the Warped Maestro Del Tiempo reviewed earlier, but that is a much more complex cigar.

As the cigar smokes past the first third it comes across a little sweeter, light brown sugar, wintergreen, more roasted nuts and leather notes mingle. Retrohale stays easy with some sweet burning wood or autumn leaves and more roasted nuttiness. In the last third the pepper comes up, the sweetness dials back, but good tobacco notes stay forward making for an enjoyable smoke. This cigar pairs well with rum. The drier ones seem to being the cigar’s sweetness forward.

Here are two more reviews of the blend (different vitolas), from Cigar Dojo and Halfwheel.

Review: English Harbour Madeira Cask Finish Antiguan Rum

Review: English Harbour Madeira Cask Finish Antiguan Rum

I’ve been a fan of the standard production English Harbour for many years. Bottled at 40% ABV, perhaps one of the best rums around for about $28 U.S. This incarnation is a special limited production at about twice (a bit more at $61) that price. Had to try it at least once didn’t I?

From the label and what I can find online, this rum is aged 5 years in ex bourbon casks and then Malmsey Madeira and Bual Madeira casks for 3-6 months finish. This link will take you to a nice article on types of Madeira wines, the Bual and Malmsey types are the sweetest of the Madeira types. So basically, this is English Harbour with some extra aging in Madeira casks and bottled at 46% ABV. Very nice.

Color: Medium pale, reds, copper, amber. Lots of bright color here.

Legs: Long thin legs but slow to coalesce. They don’t so much run down from the top of the swirl line, but appear like magic midway down the glass.

Aroma: Dark and bright fruit, raisin, prune, orange, molasses, caramel, and a little tobacco.

On the tongue it is creamy from the first sip and gradually grows less so as one drinks. I taste coffee, dry chocolate, something like allspice, a tobacco note and perhaps a slight hint of grape. There is a nice warmth on the swallow and a long sweet creamy finish which, again, becomes less sweet and creamy as one finishes the glass, but never goes bitter. This is a nice complex rum exhibiting various flavor transitions as one drinks it. I don’t get all the flavors described in this “Master of Malt” review, but all palates vary.. Interesting in that what they call “opening up” as one drinks seems more like a “thinning out” to me, but the goodness is always there.

The bottom line here is that this tastes like English Harbour with a little extra aging in Madeira casks and bottled at a somewhat higher ABV. I’m not saying this is a bad thing. The rum is delicious. Much more complex than the English Harbour that is its foundation. Not sure if the price is exactly fair by comparison, but it is certainly worth a try if you can afford it, especially for English Harbour fans.

Here’s another review of it from Caribbean Journal.

Book Review: The Once and Future Liberal by Mark Lilla

I include this book and commentary here on the blog because it is an important contribution to the American political debate, not that anyone will be listening. There are few philosophical implications not brought out in the book itself. My purpose in this commentary is to note other of my reviewed books that address this issue, and to describe, briefly, my own experience with identity politics.

First Slavoj Zizek who in his recent book “The Courage of Hopelessness” (linked) and several other recent books, gets into this subject at some length making, in Zizek’s inimical style, exactly the same points. Another is Cathrine Mayer’s “Attack of the 50 Foot Women” (linked), and also Mickel Adzema’s “Culture War, Class War” (reviewed, but not on the blog. Link is to book on Amazon) which touch broadly on the same issues. All four of these books make the same point: Identity Politics has had a corrosive impact on the ability of liberal voters to come together with a coherent program offering any hope of countering the rise of intolerant Right-Wing politics. Adzema blames all of this on the political Right, but the other three note correctly that the Left is complicit in the process.

My own experience with identity politics comes from social media, the 21st century editorial arena. I was some years on Google+ (now defunct) and so now with an outfit called MeWe ( which is structurally similar. I am also on Twitter. As for Face Book, I have no account, but my girl friend has and she shows me plenty! All of these forums both illustrate and facilitate the corrosive impact of identity politics. This has become especially noticeable as we enter the 2020 election cycle. Identity politics narrows dialog between groups. Social media reinforces that constriction (the “silo” or “bubble” effect well noted by many authors) by allowing users to choose those and only those whose views they will see and to which they respond.

The various identity factions simply do not (or very rarely) talk to one another. I have been hammered (and blocked) by those identifying with the LGBTQ+ community, sub-segments of the black community, American natives, or sex workers, merely for suggesting that their political interests might be better served if they aligned, politically, with a wider community. None of them seem to get it. Hyper-narrow political self interest cannot foster the kind of broad consensus needed to take and hold political power in the United States.

The present Democratic field illustrates the problem. Half the candidates in the race are perceived (rightly or wrongly) as supporters, primarily, of one identity or another. Back on social media I cannot tell you how disappointed I am to note how many of their various supporters say they won’t vote if their favorite candidate is not the nominee, exactly the attitude (on the part of Bernie Sanders supporters) that got Trump elected in 2016. If I try to point this out to people, if I try to say in one way or another that electing a broadly liberal democrat, whomever it might be, is more important than any emphasis on a particular identity I am summarily rejected from the community of that particular silo.

You might think that climate change would be the sort of issue that could unite everyone. It is, like world war, a matter that impacts everyone. But climate change, while it will become far more disastrous than any world war to date (not to mention possibly spawning the next one), grows more impact-full over generational time scales, far longer than an election cycle. Compared to the immediacy of perceived identity discrimination, no one today has the patience to work for a solution to the already-upon-us effects that will continue to grow more severe for the next three or four generations even if we acted, as a world, both decisively and immediately.

In his conclusion, Lilla extols liberals to find a vision that will transcend narrow identity issues and gather the flock. Roosevelt did it in the 1930s, but his vision promised, and mostly delivered, change-for-the-better that could be felt over a single generation. I do not know what can be offered now that will fill that requirement!

The Once and Future Liberal by Mark Lilla (2017)

This is the story of what ails the American Left, really the center-left, the vanishing species called “the American liberal”. Lilla begins with what he takes to be the furthest left America has ever been, roughly that period from 1934 to 1970 (the “Roosevelt Era”), quickly fading and dead with the election of Ronald Reagan in 1980. The American Left wasn’t socialist, and certainly not communist. It did represent the redistribution of tax wealth into projects that uplifted the broad swath of the American people producing infrastructure, regulation, and services that made possible all the subsequent wealth coupled with a clean environment generated from 1980 to the present. It also kicked off the social movements that resulted in a more inclusive American society. Not only was it inclusive, it was a vision of shared moral responsibility, citizenship. A vision that motivated even the hippy movement of the 1960s.

In a sense the left did too well. The social fabric of the country and its booming economy made it possible for individuals to abandon the moral demands of a citizenship and focus instead on their individual aims, goals having no moral obligation to the nation. By 1980, the Roosevelt vision of a shared America where people and their government worked together to uplift all had lost its luster. In his re-election campaign, Jimmy Carter told the American people that recovery from the excesses of “Great Society” spending and the Vietnam war would take work, conservation, a shared vision of doing the hard work now so things would be better again in the future. In short, Carter advocated austerity (ironically, had America taken that path we would be now much farther along in the process of curtailing greenhouse gas — this an aside, not Lilla’s subject).

Reagan guessed correctly at the new national mood. He resurrected the myth of American hyper-individualism in a later 20th century form (ironically beginning the debt-fueled-growth America remains locked in today). Moral obligation to “the nation” disappeared from the American dialog, all the way down to the elimination of civics lessons in public schools. This, the “Reagan Era” has continued on down to today. The election of Donald Trump marks the logical conclusion of this doctrine, the idea that if everyone just does the best he or she can to get what he or she wants, the country will do fine. But when a national people are shorn of any obligation to think in national terms they gradually lose the ability to do so. The result is a loss of shared identity, a reason to compromise with others with whom you may have political disagreement.

Meanwhile back in the late 70s, on to Reagan’s election and beyond to today, the Left, the liberals, having accepted that things had changed, made a strategic blunder, really two of them. First, they put their energy into higher education figuring that a technologically savvy America would require large numbers of people with advanced educations. Surely their choice proved correct from an economic viewpoint, but not the political. The universities became separated from the broad middle of the country, their graduates perceived as effete snobs “out of touch” with the average person.

The second blunder was worse. Liberals abandoned the “all in it together” vision that had given liberalism its power in the post WWII period. Instead, liberals began emphasizing more narrow definitions of identity, dissipating what had been previously unified. This proved highly popular with students because it reinforced their natural tendency to identify with people more like themselves instead of making broader and more difficult connections demanding compromise. The result emphasized the Reagan vision of hyper individualism and helped corrode away any pull that a broader concept of “belonging as citizen” might have had.

This then is the problem we face today and for the next (2020) election cycle. The Right’s hyper-individualism has wiped out much of the middle class creating a nation of the hyper-rich few and the mass of the rest whose economic prospects have steadily dimmed over the past 50 years. But the modern left (the liberals and progressives) have offered no unifying vision. Instead they are trapped in the monster they created, the intolerance-of-difference of modern identity politics. Lilla ends here, extolling the liberal-left to articulate a new “all in it together” vision. Alas, I see no evidence of this happening.

All of this is the subject of Lilla’s book. I have tried to summarize it here, but there is more in the details he gives us.

Cigar Review: RomaCraft Neanderthal HOxD

Cigar Review: RomaCraft Neanderthal HOxD

The tobacco blend of the RomaCraft Neanderthal line is strong in both flavor and nicotine. This particular stick was first introduced as a part of the RomaCraft “El Catador” sampler, but now the vitola can be found on its own in boxes of 15. The name as it turns out, “HOxD”, refers to a group of genes discovered in the DNA of Neanderthal remains (LINK TO ARTICLE HERE). They are instrumental in development of Neanderthal arm and leg dimensions — shorter but more powerful than in their Cro Magnon competitors.

Here is what two well known review-sites have to say about the cigar’s strength. The links will take you to the full reviews.

From HalfWheel: “While the blend may seem fairly innocuous at first glance, it’s highlighted by a Pennsylvania ligero affectionately known as “Green River Sucker One,” a potent double ligero that has two to three times the amount of nicotine as any other tobaccos used by RoMa Craft Tobac. The resulting blend is said to be one of the strongest in the RoMa Craft portfolio.”

From Cigar Coop: “The key to Neanderthal’s power is the incorporation of a Pennsylvania Double Ligero leaf in the filler known as Green River Valley Sucker One (GR-S1). This is a regrowth leaf from Pennsylvania broadleaf that has a natural higher nicotine level (between 9% to 13% – significant higher than the 5% – 6% found in Esteli, Ligero).”

These days, this stick comes in at around $8 at the box level. With a generous discount code, mine came in around $6.50, still over my now poor budget, but I had to give them a try…

OK, lets get to smoking…

Factory: Fabrica de Tabacos NicaSueño S.A.

Size: 4″ x 46 “Petite Corona”, but more to my mind a petit robusto.

Wrapper: Mexican San Andres
Binder: Connecticut Broadleaf
Filler: U.S. Pennsylvania Double Ligero (GR-S1), Nicaraguan (Conega, Jalapa, Pueblo Nuevo, Esteli), Dominican Republic (Olor)
[Filler details courtesy of Cigar Coop!]

This is the same blend as all the Neanderthal line which has three Vitolas, the HN (a figurado 5″x52[head]/56[foot]), SGP (4.5″x52) and the HOxD (4″x46).

Cold aroma: Light barnyard, manure, hay.

Construction: I’ve smoked 4 of these now. The first was plugged most of the way along (even my good draw-tools didn’t work very well), but the other three had perfect draws and even burns all the way along. The wrapper a smooth dark brown, no veins, barely visible seams, firmly packed of medium density.

The most distinct thing to notice about this cigar (the whole Neanderthal line) is the completely flat head. I know smokers who like to cut this off carefully with an Xacto knife or single edge razor blade. I find a punch works fine if you wet the head a bit with saliva and let the tobacco soften up for a half minute. If you don’t do this (I’ve been through several boxes of the SGP in the past so I learned) the cap tends to crack when you punch it. Smoke production is rich and the stick smokes slowly. I get an hour from these little sticks, sometimes a bit more. By-in-large this is one very well made cigar. With that one exception (so far) construction is A+!

Flavors: The stick is very sweet from near its beginning. A little pepper on the back of the tongue. Retro-hale is filled with roasted nuts, sweet woods, leather, and a wintergreen like sweet mint. Most of the flavor of this cigar is in the retro-hale. The sweetness builds more into the first half of the stick. I can feel the strength of the cigar only 3/4″ into it. Nuts, woods, some leather and sweet flowers play around one another. At the beginning of the second half, the sugary sweetness dies back, but the nuts, wood, and leather remain. There is a bit more pepper. Still most of the flavor is in the retro-hale with this one, and the flavors are great an A+ here as well.

Down to the 1/2 these flavors remain, but the cigar is strong enough that sometimes I don’t get this far being dizzy by the last inch. Not always though. You absorb more nicotine through the nose than the mouth and I notice when I retro-hale every (or most every) puff that’s when the stick can dizzy me.

The most interesting pairing so far has been the Hamilton “Pot Still Black”. The rum has something of an over-ripe litchi-fruit note. It is a flavor I don’t really like in the rum, but it really brings out the nut-sweetness in this cigar!

Book Review: The Universe in a Single Atom

Picture of me blowing smoke

We’ve all heard of or noticed it… The solar system: a sun and planets, mostly empty space. The atom: a nucleus and electrons, mostly empty space. As above, so below! The analogies are in-exact, but they still serve to illustrate that the stuff of the universe is mostly empty. That part is true unless you count fields. Fields aren’t made of atoms but they do pervade empty space. In this book there isn’t much discussion of fields, though they are mentioned. Mostly the book is about consciousness, but I’m going to focus on the metaphysics of Buddhism as the Dalai Lama summarizes it because as must be the case it grounds the Buddhist view of consciousness, identity, and has implications for the matter of free will.

It all begins with that emptiness. It is worth quoting some key passages here because they hold in their language the key to their truth and error.

“At its [the theory of emptiness] heart is the deep recognition that there is a fundamental disparity between the way we perceive the world, including our own existence in it, and the way things actually are. In our day-to-day experience, we tend to relate to the world and to ourselves as if these entities possess self-enclosed, definable, discrete, and enduring reality. … The philosophy of emptiness reveals that this is not only a fundamental error, but also the basis for attachment, clinging, and the development of our numerous prejudices.”

“All things and events, whether material, mental, or even abstract concepts like time, are devoid of objective, independent existence. To possess such independent, intrinsic existence would imply that things and events are somehow complete unto themselves and are therefore entirely self-contained. This would mean that nothing has the capacity to interact with and exert influence on other phenomena.”

“Effectively, the notion of intrinsic, independent existence is incompatible with causation. … Things and events are ’empty’ in that they do not possess any immutable essence, intrinsic reality, or absolute ‘being’ that affords independence.”

“In our naive or commonsense view of the world, we relate to things and events as if they possess and enduring intrinsic reality. We tend to believe that the world is composed of things and events, each of which has a discrete, independent reality of its own, and it is these things with discrete identities and independence that interact with one another.”

Is his eminence correct about our ordinary, commonsense way of seeing things? I do think my automobile is a discrete particular I can positively identify in part because it endures through time. But those existence (enduring through time) and identity (my car, is a different particular from your car) criteria exist only because a mind (mine or yours) abstracts them from the concrete reality of the object. Independence here (in both the commonsense and philosophical view) implies only independence of a particular from mind. The object exists and has certain characteristics that I can name, but I do not create them. Nor, however does it imply that there endurance is any more than temporary, for a time, and that one day they will cease to exist.

Obviously automobiles can interact with the world causally. Certain of their properties, mass for example, have causal implications. If all the Dalai Lama is saying here is that no object, no event, is permanent, eternal, then this is but a trivial truth. It seems to his eminence that “independent existence” entails changelessness, not merely “mind independence”. Of course he is right that material object or event is eternal, but that does not mean it lacks all independent existence if only “for a time”. The object is not empty, even though it is temporary.

I do not agree with a lot of what Graham Harman believes, but he does handle this issue well. In summary:

1. Everything (material things, events, thoughts, intrinsic and extrinsic relations, etc) is an object.
2. Every object has both an essence and dispositional properties. The dispositional properties can be enumerated and quantified, the essential properties never entirely known.
3. Even given #2, objects and their essences are temporary. They come into existence at a time and go out at another time.
4. It is through their dispositional properties, not essences, that objects interact causally and relationally.

Harman claims to be a realist albeit from a continental background. While he need not represent here the majority opinion in modern philosophy he is comfortable with objects having an essence which does not participate in events (causally or otherwise) and at the same time dispositional properties that do. I suppose what makes this possible is temporal dependence, something the Dalai Lama denies is possible for essences. Because no eternal object exists (East and West [mostly] agree), they cannot (in the Lama’s view) therefore have essences. In the Western view (if one holds there are essences), this object, essence and all, had a beginning and will have an end. Putting this another way, the one physical phenomenon to which essences relate, or in which essences participate, is time!

Another quote is telling: “By according intrinsic properties of attractiveness, we react to certain objects and events with deluded attachment, while toward others, to which we accord intrinsic properties of unattractiveness, we react with deluded aversion.”

If there is one thing all modern western philosophy has in common it is the assumption that there is such a thing as “mind-independent reality”. The debate in Western terms is over what can be said or known about the mind-independent world, not its existence. To a realist, real objects (whose dispositional properties are discoverable by mind) exist and have all their properties, essential or otherwise, prior to and independent of their apperception by any individual mind, human or animal. Not all objects are like this of course. Thought-objects (Harman a big fan) of course do not, but even some material objects. A particular automobile, once built and prior to its someday destruction, is mind-independent now, but its origin in the past, its coming into existence as a mind-independent object, cannot have been possible without some mind’s intervention in the causal stream.

Who today, in the Western tradition, would say that attractiveness was an intrinsic property? It is in the Western sense, a relational property between some (possibly) presently-mind-independent object’s dispositional properties and some mind! One of the insights of modern science is that the mechanisms of the mind-independent universe (essences or not) are teleology-free (see “Fantasy Physics and the Genesis of Mind”)! Attractiveness, by contrast, is implicitly teleological. It is attractiveness for the purposes of some mind whether for some pleasure, survival, or merely aesthetic appreciation.

In the Dalai Lama’s view, the ground of all reality is empty of all properties. At this ground, there is no distinction to be made between mind-dependent and mind-independent reality. All are equally empty. His eminence takes this to be a fundamental truth. So when we get to what amounts to an illusion of a differentiated world he does not, other than superficially (from within the illusion) distinguish between mind-dependence and mind-independence, emptiness all!

There is yet another problem. The emptiness doctrine might be incoherent. If the fundamental ground of everything including space and time is emptiness where does all this illusory stuff come from? That is to say where does anything that can have illusions come from? Emptiness at least implies quiescence. Not only must it be free of any real, mind-independent, stuff, it is free also of any process. Nothing happens! How is it that anything comes to be at all?

How does the emptiness doctrine impact the matter of free-will? If the differentiation of everything is an illusion, then that we (an illusion) have an effective will must also be illusion. One of the great differences between Hinduism, and especially Buddhism, as compared to Judeo-Christianity and Islam is that the former religions aim at being a “vessel of the divine”. The personal goal of those religions is to realize the emptiness of all that is. The net result is quiescence, merging with emptiness as a drop of water merges with the ocean. Will, among our illusions, has nothing therefore to do. In fact doing anything, willing anything is counterproductive, and precisely what leads to desire and misery. It isn’t that God wants us to do nothing, it is that like everything else God is empty. Technically speaking there is no “divine” only the empty ground of all that is.

Western religions, by contrast are religions of action. God and the universe are not nothing. They have positive existence. The goal of these religions is to bring what God wants (ultimately for us to love one another) to fruition and this takes place only when we freely will (of our own volition) and so act (or attempt to act) to bring that state about now and in the future. If free will does not exist (not because all is empty but because only brain-states have any causal efficacy) obviously this would be impossible; impossible that is to “freely choose” to do God’s will.

If a transcendent God of a sort envisioned by Western religions exists (this is not to say the real God would in all qualities be what is said of him in Western holy books see “Prolegomena to a Future Theology” for a less conflicted portrait) not only must free will be real, it must be the linchpin of the process for getting from the present to the future God intends (see “Why Free Will?”). But why would an omnipotent transcendent God set things up this way? Why not just make the universe the way he intends it to be from the beginning? The answer can be inferred from our sensitivity to values (see “What are Truth, Beauty, and Goodness?”) free will itself. What God intends must be that universe resulting from the mass-exercise of value-sensitive minds freely electing to instantiate (literally “make instances of”) the values.

If the Dalai Lama’s metaphysics of emptiness was true, and everyone on Earth achieved union with it, human history would end; everyone would starve to death! By contrast if the transcendent God exists, and everyone freely chooses, to the best of their evolving capacities, to do his will (the collective instantiation of truth, beauty, and goodness being love) the life of every individual on the world would be paradisaical! Because we (who are not illusions in this view) are partnering with God, freely choosing his way rather than what might be our own, the universe ends up better (apparently) than what God could have done by himself because all value-discriminating wills in the universe are freely on board!

The Universe in a Single Atom by the Dalai Lama 2005

Who can critique the Dalai Lama? He is a smart, wise, man with a curiosity about pure science, and a pragmatic streak about technological applications. Should they benefit mankind, alleviate suffering, they are good. The Dalai Lama seems to have wanted to write this book thanks to a life-long fascination with science coupled with insights of his years of Buddhist training. He tells us as a boy growing up he had no training in western science whatsoever, but he was fascinated with a few (first-half 20th century) examples of western technology belonging to his predecessor. As a young man, once vested in his office, he availed himself of a new-found access to many of the world’s greatest minds, philosophers, scientists, artists, and so on. He has gone on talking and learning from great minds ever since.

After this introduction, the book looks at the physical (cosmology, quantum mechanics, relativity) and then life sciences. I was hoping he would not get into a “Buddhism discovered it first” argument, and mostly he does not. He comes close on the subject of quantum mechanics but I think mostly because at the time, the people from whom he learned it still took seriously the idea that individual human minds (for example that of a researcher) could be responsible for wave-function collapse. If this were true (the idea has long been put to rest as concerns individual minds) the tie-in with the Buddhist mind-first world-view and deep exploration of that first-person (consciousness) world would indeed be strong.

Even within quantum mechanics his eminence is sensitive to the great gulf between the western scientific paradigm and the focus of Buddhism. He well illustrates these differences while pointing out to scientists that much of what they take to be the “structure of reality” is a metaphysical assumption. It does not follow necessarily from scientific methodology which so well illuminates structure as concerns the physical world.

But this same methodology can say very little about consciousness. It is with consciousness that he spends much of the book examining the views of modern brain-science and how they might relate to Buddhist discoveries. The views of these different worlds stem as much from the purposes of their separate investigations as the technique; empirical 3rd-party evaluation versus highly-trained rigorous introspection. Becoming a master monk takes as many years as obtaining a PhD in physics (more in fact), but he mis-uses the term ’empirical’ here. What the monk does and what the monk learns in the doing should not be dismissed by western science, but it is still subjective and for that reason not empirical. He advocates for joint research. Neuro-scientists together with trained monks, he thinks, might help unlock some of the mind’s mysteries. He also is aware that not all mysteries are unlock-able!

In the book’s penultimate chapter he uses the then-new technology of genetic manipulation to plead with the scientific community to take it slow. He wants us all to be asking the right questions concerning the long term affects of the possibilities on our humanity. Here the contribution of Buddhism is the importance of compassion, of constant awareness of the mission to alleviate suffering. He is very good at identifying frightening possibilities in the technology and lists them. At the same time, aspects of the field, the need to produce more food, provided it isn’t motivated purely by financial gain, can be good. In his last chapter, his eminence returns to the same subject, a cooperation between science and Buddhism’s focus on bettering the human estate, not only physically or biologically, but socially, psychologically, and spiritually.

The book is full of interesting philosophical implications I will perhaps explore on my blog. These have more to do with physics, cosmology, and what western philosophy calls metaphysics than with consciousness which Buddhism takes more or less for granted. The idea that the stuff of the universe is fundamentally phenomenal suffuses all schools of Buddhism, while in the West the idea, while not unknown, is viewed with great suspicion. Where consciousness is concerned, his emphasis falls on intentionality, our capacity to direct our attention, but he never mentions free will. Like consciousness itself, perhaps Buddhism takes free will for granted.

Book Review: A Warning by Anonymous

What more is to be said about this book (the Amazon review included below)? Its author clearly does not believe, giving good reasons throughout, Donald Trump is fit to be the president of the United States. In his last chapters he (or she) asks what is to be done? He (or she) tells Democrats that their visceral hatred of Trump, their “get him out by any means” attitude, is not helpful to the very process of getting him out. Although this is perhaps technically true the author does not seem to understand the origin of the reaction because he (or she) yet remains a Republican albeit not a Trump supporter. Three options are explored, the 25th Amendment, impeachment, or electoral loss.

The 25th Amendment (majority of cabinet and vice president certify to the speakers of House and Senate that the president does not have the capacity, is not fit, to conduct his duties) route is rejected immediately. Yet despite a whole book of argument that Trump is in fact incompetent (for intellectual and moral reasons), the author believes 25th Amendment criterion are not technically met (Trump is not in a coma). Moreover, it is claimed that the exercise of this amendment would tear the country apart like nothing since the civil war. What are we being told here? Does the author believe that the violent white supremacist cohort who unanimously voted for him would explode into killing sprees across the country? Surely that this particular cohort is so fully behind him is one good reason for the visceral hatred of the man? If you hate Nazis, why wouldn’t you hate a man who gives them rein?

Impeachment the author takes to be a viable and legitimate process, but almost as divisive as using the 25th Amendment. Moreover he accuses the House Democratic majority of being distracted, by impeachment, from real work. But the House democratic majority accomplished a lot prior to beginning the impeachment process, all of it summarily blocked without even debate by the Republican majority in the Senate. If Trump is immoral and broadly incompetent, supporting his agenda must also be immoral at least. Now there isn’t anything particularly new here as concerns congress. Corruption knows no party affiliation. But given that Republicans curry votes of the rich (and most who fantasize about being rich), the democrats must curry favor with the broader swath of the American electorate. As result, the democrats are less likely to be corrupt in the direct and obvious ways true today of most Republicans.

Corporate interests have captured much of both houses of the American congress. This has been true long before Trump. But Trump has poured gasoline on the fire of Republican greed. Today congressional Republicans will vote for anything, even bloated Federal budgets they have historically opposed, so long as it promises to make them richer, not to mention getting them re-elected; hypocrisy taken to extremes! Is this not another reason for the visceral hatred now directed at their ranks?

Finally the author tells us we can vote Trump out and that this is the cleanest and least controversial way to get the job done. But we are cautioned there must be an overwhelming vote against Trump. Why overwhelming? Because, we are told, if the vote is close his (or her) reading of the man is that he won’t leave without challenging it, trying to block it in courts that he himself has packed. Could he get away with this? Not if majorities in both houses (whether democrats alone or a mixture of both parties) opposed it. But if the senate remains in Republican hands, and those Republicans stand behind the challenge, we will be in far more dangerous waters than has ever been the case here in these United States. Seems to me another good reason for visceral hatred!

How did Trump get elected? The Russians did not (as far as I know) hack voting machines and change votes. All they did was flood social media with propaganda. Once Trump became the nominee it was inevitable that registered Republicans would vote for him no matter what the Russians said. Russian propaganda had far more impact on Democrats and Independents. The more ignorant among these, not immune to the propaganda directed against Hilary Clinton, were persuaded not to vote at all, and that is what swung the tide for Trump.

More interestingly, the question is how did Trump become the nominee? It cannot be simply that he supported the traditionally Republican “wedge issues”, pro-gun and anti-abortion. These issues have swayed Republicans against their own economic interests since Reagan. Every other Republican candidate, all universally castigating Trump during the primary process, advocated the same positions on such issues. The answer lies with those white supremacists who never much voted before because no candidate, on either side, gave them a voice. Trump did give them a voice and they voted for him en-mass in primary after primary.

Personally I do fear the Trump administration. Not so much Trump personally but rather the combination of Trump and all the senior White House staff (not to mention Republicans in congress) who appear to be encouraging his destructive behavior. I fear the collection because I think Trump is an evil clown but not a very smart one, except as concerns his instincts regarding his base. I would be more afraid if he was both evil and, like Hitler or Stalin, also smart. Trouble is greatly multiplied when an evil figurehead is supported by others who are not only evil but also smart, or in Trump’s case at least smarter than him.

I do disagree with the author of “A Warning” on this one point. Those who voted for Trump, and especially those who continue to support him (whether in congress or the electorate) now three years into a term in which the U.S. has lost all international good will and generated a ruinous debt, deserve all the opprobrium directed at them! There never were, and are not now (especially) any “good excuses” in the matter. Supporting Trump can only mean outright evil for its own sake, hypocrisy for the sake of personal gain or religious delusion, or willful ignorance.

A Warning by Anonymous (2019)

Each year seems to bring out a new and negative book about the Trump presidency. I’ve read and reviewed now three of them, Wolff’s “Fire and Fury”, Woodward’s “Fear”, and now this one by an anonymous source who claims (at least at the time of writing) still to be in place monitoring the administration from inside the White House. The material is certainly recent. Published in November 2019, it relates episodes that occurred as late as October of this same year! There is good reason to want to rush this out and make sure it is as up-to-date as possible.

A Warning is less detailed than the other two books. The author does not give us detailed time lines and lists of the players involved in specific events except as needed to flesh out what he (or she) really wants to say. To be clear, the author is a republican who began his tenure in the Trump White House with every intention of carrying out the duties of his (or her) office supporting a broadly Republican agenda. What he (or she) discovered, however, is that the president not only doesn’t know the Republican agenda, he doesn’t much care. Nor does he know anything about how the U.S. government works (or is supposed to work), how the three [supposedly] co-equal branches interact, or how America fits into the global system of which it is (or was) a linchpin! I suppose it is still a linchpin, but is quickly breaking down..

The beginning of the real problem as the author sees it, is not that Trump doesn’t know how all these complex entities work and come together. Almost all incoming presidents are less than masters of one or more or these matters. The difference is that other incoming presidents care! Most stay up late reading about these things and get up early to acquire still more understanding. They listen to dissenting voices and factor their views into policy considerations. Trump doesn’t read. He doesn’t want to read, and he doesn’t care for advice from anyone either unless it reinforces his already naive and dangerously simplistic view of every issue including the very laws and principles (and history) that are the foundation of the United States! Trump has, it would seem, only one agenda: to glorify himself in comparison to everyone else. He is, in short, a megalomaniac!

That is, broadly speaking, what this book is about. It sketches Trump’s mania through chapter after chapter on issues ranging from his moral character, the domestic legislative agenda, appointments (the lack thereof) to key departments, his relation to both parties in congress, and on to foreign policy in which Trump appears to be methodically cozying up to America’s enemies while alienating every ally the U.S. has worked with for the past 75 years! Indeed the author appears flummoxed on the matter of foreign policy. Unlike Trump’s domestic problems which might be laid up to ignorance (and not caring) his actions on the world stage (about which he is equally ignorant) appear to be deliberately aimed at denigrating any world leader beholden to his (or her) people broadly conceived; both those who agree and those who disagree whether they are legislators or merely voters. In Trump’s mind, leaders who take dissent into account are weak, while he admires the autocrats who need not care much about what anyone else thinks of them (and we are back to moral character).

In the last third of the book the author turns his (or her) light upon congressional (House and Senate) republicans and looks at how and why most of these folks swung from near universal condemnation of Trump during the run-up to the 2016 nomination to near universal approbation! In the early stages of Trump’s administration, there were voices who all thought would surely help to direct the president towards a steady hand on the tiller of State. Trump named Rex Tillerson as his Secretary of State. Many condemned his choice. “Another member of the establishment Trump promised to dismantle.” I thought: at least Tillerson was a man with years of experience in international affairs, especially in Russia. Mattis (Sec. Defense), after all, was a general. Each was competent in his domain. But to be competent means to disagree (sometimes or often) with a superior who happens not to be competent in that arena. Trump takes any disagreement personally, as disloyalty, an affront. Disagreement, and so competency, is fired from the Trump White House. All the competent people in positions of policy authority are gone.

One might certainly dismiss all of this as fiction even if the so-called source ever did work in the White House. Either that or this individual is one of the new breed of “never-Trumpers”. But I do not buy that. I was born and grew up in New York City. I am only a handful of years younger than Trump. You had to live in a cave not to have heard of his shenanigans. Back then of course nothing he did was any more odious than that done (still done) by wealthy self-important men all over the world. The problem is that what this book claims Trump is doing now is perfectly consistent with his character as it emerged on the local news since the 1990s.

In his last chapter and epilogue he (or she) extols us to do better next time. Good luck with that. What Trump represents did not start with Trump. It began with the turn away from liberal arts in American higher education in the 1970s. Politically it took shape in the 1990s with Newt Gingrich’s “Contract with America” and intolerant ideology of the Tea Party. Whether Trump stays or goes, all of that will still be with us. So much the worse for us all!