zenpundit.com

[ by Charles Cameron — some quick recommendations, under pressure of time ]
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Baghdadi is dead, and as the dust settles we can re commend some readings.

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Our friend Tim Furnish has provided his WikiStrat entry, moving from the news otself (1) via apocalyptic fervor (2) to the eschatological implicationos of ISIS’ future (3), the latter reading:

ISIS remains, however, an eschatological movement dedicated to preparing the way for the coming of the (Sunni) Mahdi. It’s thus enamored with “hotwiring the apocalypse,” and this fervent belief will not end with the death of the Caliph.

Hotwiring the apocalypse is a concept the late Israeli analyst Reuven Paz offered up in a 2006 piece titled Hotwiring the Apocalypse: Jihadi Salafi Attitude towards Hizballah and Iran. A dozen years have passed since Paz wrote his piece, and the journey from “Hazbollah and Iran” to ISIS in the wake of its Caliph’s death is a long and winding one, but Dr Paz’ phrase continues to cover the possibility that an end-times oriented jihadism may seek to bring about the final sequence of events by threatening, inciting or unleashing sufficiently impressive violence. As Dr Furnish has pointed out with respect to Iranian (Shi’ite) eschatology, the great disadvantage of unleashing violence of sufficient potency is that it would leave the earth, or at least its holiest lands, devastated just as the Mahdi arrives to begin his rule over it.

Wikistrat, After Abu Bakr al-Baghdadi: a special report

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Graeme Wood is one of the most perceptive writers on ISIS and its religious impetus, author of What ISIS Really Wants, the article which first revealed ISIS’ apocalyptic driver to a wide audience. His Atlantic piece yesterday, Baghdadi’s Final Humiliation. Most striking of Wood‘s insights as I read him:

For Baghdadi to seek refuge among people who want to kill him probably means that the places where he had more support, such as within his home country of Iraq or near its border with Syria, could no longer provide him with any measure of safety. Finding him in HTS territory is like finding Derek Jeter hiding out in South Boston, or Martin Bormann living quietly by a synagogue on the Upper East Side.

Graeme Wood is a gifted writer, working here in a field of rubble and human destruction, and it is always a pleasure to read him.

Graeme Wood, Baghdadi’s Final Humiliation

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The great Rukmini Callimachi spent, she says, months working on the obituary of Baghdadi. Other writers find themselves confronted with a newly urgent topic to cover with Baghdadi‘s death. Callimachi, who also discovered and reported with AP an amazing cache of Al Qaida documents in 2013 Timbuktu — a cache which included “corporate workshop schedules, salary spreadsheets, philanthropy budgets, job applications, public relations advice and letters from the equivalent of a human resources division” — has somehow found time along with her grueling travel and reporting schedule, to prepare an extensive obit for Baghdadi — ready for publication now that news of his death can be dropped in:

NYT, Abu Bakr al-Baghdadi, ISIS Leader Known for His Brutality, Is Dead at 48

The son of a pious Sunni family from the Iraqi district of Samarra, al-Baghdadi parlayed religious fervor, hatred of nonbelievers and the power of the internet into the path that catapulted him onto the global stage. He commanded an organization that, at its peak, controlled a territory the size of Britain from which it directed and inspired acts of terror in more than three dozen countries.

Al-Baghdadi was the world’s most-wanted terrorist chieftain, the target of a $25 million bounty from the American government. His death followed a yearslong, international manhunt that consumed the intelligence services of multiple countries and spanned two American presidential administrations.

Callumachi and and Falih Hassan cover a lot of ground in few words. Here, for instance, is the brief overview of Baghdadi‘s attempt at a caliphate:

Although Osama bin Laden, the Qaeda leader, had dreamed of restoring the caliphate, he was reluctant to declare one, perhaps fearing the overwhelming military response that eventually cost al-Baghdadi his territory.

Yet it took five years before troops seized in March the last acre of land under al-Baghdadi’s rule. And in the interim, the promise of a physical caliphate electrified tens of thousands of followers who flocked to Syria to serve his imagined state.

Part of the caliphate’s excitement, attraction and repulsion came form its sheer brutality — some of it scripturally sanctioned, some definitely and indeed defiantly not:

Women accused of adultery were stoned to death, thieves had their hands hacked off, and men who had defied the militants were beheaded.

While some of those medieval punishments are also meted out in places like Saudi Arabia, the Islamic State shocked people around the world by televising its executions. It also offended Muslims by inventing horrific punishments that are not mentioned in Islamic scripture.

A Jordanian pilot was burned alive in a scene filmed by overhead drones. Men accused of being spies were drowned in cages, as underwater cameras captured their last tortured gasp. Others were crushed under the treads of a T-55 tank, or strung up by their feet inside a slaughterhouse and butchered like animals.

With the destruction of the geographical caliphate, the internet’s role becomes increasingly significant:

The militants harnessed the internet to connect with thousands of followers around the globe, making them feel as if they were virtual citizens of the caliphate.

The message of these new jihadists was clear, and many of those on whose ears it fell found it emboldening: Anyone, anywhere, could act in the group’s name. That allowed ISIS to multiply its lethality by remotely inspiring attacks, carried out by men who never set foot in a training camp.

In this fashion, ISIS was responsible for the deaths of thousands of people around the world. A shooting at an office party in San Bernardino, Calif. An attack on a Christmas market in Germany. A truck attack in Nice, France, on Bastille Day. Suicide bombings at churches on Easter Sunday in Sri Lanka.

Baghdadi‘s death will do little more than cause a pause in this virtual empire of jihad-enthusiasts — the story goes on..

For a whole other strand of Rukmini‘s commentary, see her unrolled Twitter-thread from today’s feed:

Threadreader, Two sources have confirmed..

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Richard Engel for MSNBC is another journalist with in-field expertise, and his story of the informant who assisted US troops in the eventual raid on Baghdadi‘s compound is stunning —

General Mazloum Abdi of the Syrian Democratic Forces said his intelligence service had a source deep in Baghdadi’s inner circle who described a room-by-room layout of the terrorist’s compound on the Turkish border, including the number of guards, floor plan and tunnels.

Kurdish intelligence operatives who managed the source passed that information to American forces, giving U.S. Special Ops a better understanding of Baghdadi’s safe house before striking it, according to Abdi.

Abdi, who is also known as Mazlum Kobane, said the unidentified source was on location during the raid and left with the attacking U.S. forces.

MSNBC, Kurdish informant provided key intel in operation that killed ISIS leader

— more detail is no doubt still to come..

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Well, that’s about all I van manage today. I think you’ll find a mine or two of valuable information here, if you read deep in.

I’ve a medical appointment after lunch which will wipe me out for the day, and hope to pick up with a piece on the issue of Baghdadi‘s possible successor(s), the Mahdi and the Day of Judgment tomorrow.

Until then!

[ by Charles Cameron — this is strictly for the record — you don’t need to read it unless — like Bob — you’re a poly-mathematician, para-biologist, meta-psychiatrist or native-born glass bead gamer ]
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1984. Illustrating for Bob de Marrais‘ article on Computer Graphics,
published in Digital Deli: The Comprehensive, User-Lovable Menu
of Computer Lore, Culture, Lifestyles and Fancy, ed. Steve Ditlea.

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My late friend Bob de Marrais wrote a five-part short-book-length essay, Catastrophes, Kaleidoscopes, String Quartets: Deploying the Glass Bead Game, which is so wide-ranging in its scholarship that no single journal had peers sufficient to review it, so witty, subtle, enchanting, and generally impossible that its continued existence on the web and in the time-worn hard drives of a scattering of computers has made of it a sort of samizdat — a secret publication passsed from hand to hand, or in this case memory to memory, and in this post I wish to memorialize both the essay and Bob himself.

Here are five sips, to give you a sense of the work.

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Catastrophes, Kaleidoscopes, String Quartets:

Part I: Ministrations Concerning Silliness, or: Is “Interdisciplinary Thought” an Oxymoron?

We seek deep concepts by silly means. Think of this, for openers at least, as a cerebral equivalent of a well-known Monty Python skit: welcome to the Ministry of Silly Thoughts. [ … ]

Essential to easy generation of the “silliness effect” – as in the frivolous juxtaposing of Kings Arthur and Elvis in the last paragraph – is production of collisions between disparate things, which context makes us associate unexpectedly. No one not on drugs or writing late-night standup material would be likely to seek a link between the latest news from robotic interplanetary exploratory vehicles and political upheaval in the Hispanic community in the general vicinity of Miami. But when Elian Gonzales’ mom fled Castro’s regime on a flimsy makeshift boat and died at sea while getting her son to (what she thought would be his) freedom, Jay Leno noted how scientists had just discovered water on the Red Planet, “and in an unrelated story, a boat of Cuban refugees washed up on Mars this morning.”

Aside from late-night comedic unwinding from the day’s events, there is only one other area where such juxtapositions are hunted down and put to use. (No, not dreams: that’s involuntary; and besides, many people today no longer have any.) This area is largely deemed, regardless of lip services paid, “absurd; trifling; frivolous” in academia – when not, that is, subjected to sober attempts at its production which typically display all these three aspects in spite of themselves. This is the domain of what often passes for an oxymoron in our supremely specialized research establishment: interdisciplinary thought. And this, of course, is what we’re here to talk about.

Compare “the silliness effect .. is production of collisions between disparate things, which context makes us associate unexpectedly” with, from this morning’s diggings:

Brecht:

He [Darko Suvin] cites Brecht as follows: “A representation which estranges is one which allows us to recognize its subject, but at the same time make it seem unfamiliar.” This permits a new cognition of the now and creates a moment which is potentially liberating. Placing familiar objects (or subjects) in unfamiliar settings allows us to see differently. Our old and tired perceptions can thus be revitalized and transformed. — Lucy Sargisson, Fool’s Gold?: Utopianism in the Twenty-First Century

Boulez:

For Boulez, the challenge was to present the borrowed ideas in a new light that could lead to results far removed from the original, which had provided only a single solution. — The Gramophone

Both quotes via JustKnecht, another Glass Bead Game-player of note, discussing his Rattlesnake Games.

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Part II: Canonical Collage-oscopes, or: Claude in Jacques’ Trap? Not What It Sounds Like!

For this section of Bob’s work, I’ll just post a snippet referencing the Catastrophe Theory of René Thom:

Of the many, many ways to frame the two-control Cusp, the most interesting for us is the predator-prey chain, due to Thom himself. Let us frame it mythically: in the Vedic lore of pre-Hindu India, the great god Indra – the Zeus of the Aryan invaders – had (or was trapped in) a magical net. Depending on the story told, and teller’s point of view, Indra is the hunter and the hunted too. According to the mathematics of Catastrophe Theory, this is fundamental, not unusual. The theory’s creator typically focuses on the single Cusp as the basis of all richer models .. Its stable “splits and mergers” mode of yoyo-ing between the Two and the One, he tells us, is “the most fundamental regulatory process” in non­linear dynamics: not only in the abstract, but, under the guise of the “predation loop,” in the ultimate concreteness of animal feeding. At least since the emerging of the amoeba, this is, sim­ply, merging: “fundamentally, engulfing a prey into the organism” … and herein resides an enigma.

It’s a rich broth, you see — connecting perhaps to Ali Minai‘s comment tweeted today:

Polyphony, in an abstract sense, applies not just to human complex systems but to all complex systems. .. One of the most unappreciated facts about natural complexity is that it emerges from interaction of simpler processes, and not from some prior complexity.

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Part III: Grooving on the Sly with Klein Groups

No one knows that this tale is a part of an immense poem: myths communicate with each other by means of men and without men knowing it. … The situation which Le Cru et le cuit describes is analogous to that of musicians per­form­ing a symphony while kept incommunicado and separated from each other in time and space: each one would play his fragment as if it were the complete work. No one among them would be able to hear the concert because in order to hear it one must be outside the circle, far from the orchestra. In the case of American mythology, that concert began millennia ago, and today some few scattered and moribund communities are running through the last chords.

That’s Octavio Paz writing on Claude Lévi-Strauss, and Bob uses it as the epigraph to section III. Just today I was writing of the various friends of mind who are making profound contributions as islands in an archipelago — and how I long for the richness that will emerge when the connections between them are strong, the transmission of ideas between them fluid..

I see so many islands in the archipelago of those addressing our many problems / risks, not sure how well they (we? hopefully) join together (merge, emerge) as a coherent chain @barbarikon @intelwire @BryanAlexander @onlinealchemist @johnrobb & a thousand I don't know (as yet)

— hipbonegamer (@hipbonegamer) February 10, 2019

Further, from section III:

Somebody calls you, you answer: “In theory, a twirl of kaleidoscopes” – why?

If you were called to provide a summary of the first two installments preceding this, to someone who’s only just joined us, the perpetual revolution of Sir David Brewster’s famous tube should certainly be the very first image to pop from that jack-in-the-box you keep in your head. For Jacques Derrida, as we saw, lopped off this capstone of Lévi-Strauss’s extended metaphor of how the mythic mind operates: the workings of “bricolage” were like those of a kaleidoscope, as the anthropologist summed it up; but Derri­da’s demolition job didn’t so much as footnote, much less explicitly point to, this motif. [ … ]

… Beat­les’ paean to “the girl with kaleidoscope eyes.” …

Leary and Ralph Metzner meanwhile wrote about, and advocated, the use of low-tech kaleidoscopes, imported from the East, for inner exploration as well: I refer, of course, to mandalas. Mixing scientific and New Age styles, they managed to synthesize, in brief compass and without the “depth psychology,” the gist of what Jung’s approach toward such sacred objects (about which, more in the next installment) is taken to be by those who’d worn bell-bottoms and “love beads” while reading such things:

… [As] the mandala is a depiction of the structure of the eye, the center of the man­dala corresponds to the foveal “blind spot.” Since the “blind spot” is the exit from the eye to the visual system of the brain, by going “out” through the center, you are going in to the brain. The Yogin finds the mandala in his own body. The mandala is an instrument for transcending the world of visually perceived phenomena by first centering them and turning them inward.

Note that Leary’s reading of the foveal blind spot is markedly at odds with Derrida’s

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Part IV: Claude’s Kaleidoscope . . . and Carl’s

As before, note that the epigraps to this section contain doors intonwhat is within:

All the creative power that modern man pours into science and technics the man of antiquity devoted to his myths. This creative urge explains the bewildering confusion, the kaleidoscopic changes and syncretistic regroupings, the continual rejuvenation, of myths in Greek culture.

That’s Carl Jung, in Symbols of Transformation

Here he goes:

For those who’ve tuned in late to this mini-series, the first episode performed a sort of sitcom set­up of the main conundrum: Derrida’s deconstruction launched itself using Lévi-Strauss’ structuralism – as epitomized in his Mr. Fixit figure of the “bricoleur” – as thrust-block . . . the irony being that the latter “failed” analytics of myth proved a harbinger of advanced mathematical toolkits whose utility in linguistic and cultural studies has been burgeoning, while the former “success story” has shown itself to be ever more hollow – intellectually, morally, and spiritually.

In Part Deux, we blowfished the argument, treating the core event – the 1966 Johns Hopkins con­ference where Derrida struck his “deal with the Devil” – as itself a sort of myth requiring structural analy­sis, inspecting it through the lens of Derrida’s 1987 reminiscences about the postmodernist “quotation market” and his own role in fomenting it . . . and then beefed up our discussion of Lévi-Strauss’ own “canonical law of myths” with Catastrophe Theory mathematics and the tasteful injection of celebrity quotes, movie reviews, and porno­graphic movie ads to, um, “flesh out” the argument.

Strike three, though, was where the ubiquitous form-language of the so-called “A,D,E Problem” and its lowly instancing as a new sort of Timaeus-style creation myth – based on kaleido­scopes instead of an odd lot of triangles and things whose names rhyme with Tipi Hedron[1] but don’t look half as fetching – was taken much too seriously, with the limitations in Husserl’s phenomeno­logy shame­lessly con­trasted (unfa­v­or­ably) with the concentric run-out groove at the end of the Beatles’ Sgt. Pepper album. The point being, natural­ly, that the Madhyamika Buddhism of Nagarjuna’s “full void” was allowed to under­write the super­po­si­­tion principal of quantum mechanics in spite of its looking like something Derrida liked to mutter about, while all the while all of this was subsumed in some mare’s nest of compari­sons between the struc­tures of mythical argument, their “reincarnation” in the forms of classical music, and the Glass Beads that Hermann Hesse’s Magister Ludi was known to like to play with when he thought no one was watching.

Of course, if we’re going to keep a load like that down without providing our readers free Pepto-Bismol, it would behoove us to make the people reading this think the linchpins of the argument were some­­how intrinsic. Put another way (which is our specialty here), we could say that it’s all very nice that this “A,D,E Problem” gives us kaleidoscopes as the Meaning of Life and like that there, but wouldn’t it be so much better if we got the same basic mishmash without all the abstraction – if the kaleidoscope could legi­timately be seen as some kind of “archetype” in its own right, which “just happened” to bring in Catas­trophe-type “shock waves” into the argument without all the hand-waving … and all without losing all the rest of our baggage, once the argument has landed?

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Part V: Spelling the Tree, from Aleph to Tav (While Not Forgetting to Shin)

I didn’t even know there was a fifth part — quint-esseence? — until a couple of days ago, and am very grateful to Steven H. Cullinane for conserving all five for us.

One of the epigraphs for this fifth section comes from Gregory Bateson, Steps to an Ecology of Mind:

“The heart has its reasons which the reason does not at all perceive.” Among Anglo-Saxons, it is rather usual to think of the “reasons” of the heart or of the unconscious as the inchoate forces or pushes or heavings – what Freud called Trieben. To Pascal, a Frenchman, the matter was rather different, and he no doubt thought of the reasons of the heart as a body of logic or computation as precise and complex as the reasons of consciousness. (I have noticed that Anglo-Saxon anthro­po­logists sometimes misunderstand the writings of Claude Lévi-Strauss for precisely this reason. They say he emphasizes too much the intellect and ignores the “feelings.” The truth is that he assumes that the heart has precise algorithms.)

WHat can I tell you? We haven’t delved in any detail into Bob’s mathematical work, but this section contains a footnote — a quotation that delights us with the concept of a perfectly square ship with vertical sides, and offers enough catastrophe-cusp based math to illustrate that central aspect of the whole work:

Tim Poston and Ian Stewart, Catastrophe Theory and its Applications (Boston, London, Melbourne: Pit­man, 1978): “The commonest kind of water-going vessel which is actually built with vertical sides all the way round is a floating oil-platform. These are normally fixed to the ocean floor when on site, but they float during transport. Often they are built square. This symmetry goes through to the buoyancy locus… and the buoyancy locus is a circularly symmetric paraboloid of revolution. The metacentric locus may therefore, apparently, be found by spinning the two-dimensional case, so that the geometry of the perfectly square, vertical-sided ship is remarkably simple. From a catastrophe theory viewpoint this simplicity is thoroughly deceptive, the energy function takes the form (x2 + y2)2. This is not finitely determined … and so has infinite codimension…. Physically, this means that the apparently simple geometry of the ‘ideal’ vessel .. is violently unstable.”

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Bobert de Marrais was born Nov. 30, 1948, and died April 4, 2011 in Boston, MA. His obit notes he “had a lifelong interest in history, his French heritage, music, history of science, and multidimensional algebras.” He was a remarkable polymath, profoundly loved and deeply admired by the fortunate few who knew him.

[ by Charles Cameron — concerning the two kids dead in border incidents – & you and me, if i may be so bold ]
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First of all, may they rest in peace:

Sources:

CBS, New details about 7-year-old migrant girl’s death in custody

WaPo, Guatemalan boy who died in U.S. custody tested positive for influenza

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My Question:

Is it any of our — your and or my — business?

My (tentative) Answer:

Let me take that in two parts. One is a bit Eastern, Taoist in fact, but we’ll get to that — and the other more Western, and I’ll tackle that one right away.

It seems to me these two needless deaths constitute an obligation: to hold the administration — and such super and subsets thereof as may be relevant, both up to and down to the level of individuals — to account. Such accountability is in my view one of the micro-slices of the price we pay for freedom — the States’ extraordinary experimental freedom.

And then, what probably interests and concerns me more.. Grief like a river.

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Grief, like a river, finds its own level.

Let it.

Media opinion people, and maybe others, fret quite a bit about the degree to which one can grieve for all the world’s troubles, should pick one’s battles, can care deeply only for those we know, family perhaps, or tribe.. the great question of compassion fatigue, or should that be moral fatigue?

Love your neighbor stays in the hood: love your enemy parachutes down enemy lines, oh and weltschmerz is way overextended, perhaps?

Let, therefore, your compassion, your grief, and your charitable outreach find their natural levels — don’t force them to some arbitrary limit or standard, they’re naturally overflowing in season, needing no push.

Or so I suggest, with however much humility comes natural to me, that too being subject to flow..

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Requiescant in pace, two younglings I never knew..

[ by Charles Cameron — loss and grief, formalized ]
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Over North Vietnam, Naval pilot John McCain was shot down out of his intended flight path in his youth, to suffer years of captivity and torture before his release, and after a long life of service in the House and Senate, as his body was interred in the Annapolis Naval Academy Cemetery, one jet from a formation of four peeled away up and rose vertically while the three remaining planes regrouped in formation, the purpose of the gesture, the aviation fuel made available for it, and the honor accorded to the four pilots being, in the words of a Naval Air Force Atlantic release

the missing man formation is a salute performed as part of flypast of aircraft at a funeral or memorial event in memory of a deceased aviator. One airplane in a four-plane formation will pull up vertical to signify the passing of the aviator’s soul to the heavens.

You’ll note that the “passing of the aviator’s soul to the heavens” is a theological, rather than a Naval, doctrine, and indeed the gesture is a deeply emotional one, made all the more powerful by the strict discipline required of the pilots involved.

Jets perform ‘missing man’ formation in tribute to John McCain

I just wanted to note, as a religious matter, and as an indication of the power of simplicity, constraint, and tradition in liturgy, the power of this last note in McCain’s funeral passage from Sedona to Annapolis.

[ by Charles Cameron — heartbreaking, what this man endured and left us as his legacy ]
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Donald Hall with President Obama, a parable in image form

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The questions before us are:

how shall we McCain it now John McCain is gone?

and:

who shall McCain it now John McCain is gone?

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How?

I think the answer to that question can be found in McCain’s reputation as a maverick — and if I may clarify that with a few additional quotes, I’d suggest you can find the same quality deployed in Emily Rales‘ declaration of her strategy for the Rales’ Glenstone Museum:

We always go against the grain.

It is likewise implicitly in Jami Miscik‘s celebrated comment on CIA analysts:

To truly nurture creativity, you have to cherish your contrarians, and you have to give them the opportunities to run free.

Above all, it seems to me, it is present in that photograph of poet Donald Hall — aptly captioned:

Barack Obama presents the National Medal of Arts to the poet Donald Hall, who seemed to know something about the solace on the other side of grief, and how to get there.

But I’ll come back to that.

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Who:

In politics, in the wake of John McCain, there’s an obvious churn, an uncertainty as to who next will forcible remind us of McCain, and while the question remains open, a couple of recent candidatea can be discerned for the role — one being Mitt Romney — largely, I suspect because he was willing to stand up to Trump with a devastating analogy:

Here’s what I know. Donald Trump is a phony, a fraud. His promises are as worthless as a degree from Trump University.

You may or may not agree with the first half of that statement, but the worthlessness of a Trump University diploma is hard to argue with. I don’t believe anyone from Trump on down has been able to come up with a satisfactory “return” to that serve, which to my mind gives game. set and match to Romney.

and then there’s Beto O’Rourke — I’ll let him speak for himself:

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I don’t know the who of it,

Saxophonist Bill Clinton is eulogizing Aretha Franklin on my TV the day after pol Joe Biden together with oval officers Barack Obama and George W. Bush eulogized McCain — and given how riveting and solemn McCain’s lying in state and memorial service in Arizona and then his arrival in Washington and lying in state in the US Capitol had been for the last longest time, remembering the exuberance of Aretha Franklin is both a surprise and a bit of a relief:

Both Bush and Obama’s eulogies for McCain wre worth hearing or reading in full, but here I’ve selected some choice moments.

Bush:

A man who seldom rested is laid to rest and his absence is tangible, like the silence after a mighty roar.

For John and me, it was a personal journey—hard fought political history. Back in the day, he could frustrate me and I know he’d say the same thing about me, but he also made me better. In recent years we sometimes talked of that intense period like football players, remembering a big game. In the process, rivalry melted away. In the end I got to enjoy one of life’s great gifts, the friendship of John McCain and I’ll miss it.

He saw our country not only as a physical place or power but as the carrier of enduring human aspirations.

Obama:

John liked being unpredictable. Even a little contrarian. He had no interest in conforming to some pre-packaged version of what a senator should be, and he didn’t want a memorial that was going to be pre-packaged either.

But for all our differences, for all of the times we sparred, I never tried to hide — and I think John came to understand — the long-standing admiration that I had for him.

By his own account, John was a rebellious young man. In his case, that’s understandable, what faster way to distinguish yourself when you’re the son and grandson of admirals than to mutiny.

Others this week and this morning have spoken to the depths of his torment and the depths of his courage there in the cells of Hanoi when, day after day, year after year, that youthful iron was tempered into steel.

And we never doubted the other man’s sincerity. Or the other man’s patriotism. Or that when all was said and done, we were on the same team. We never doubted we were on the same team.

For more, see:

The most poignant (and political) excerpts from Meghan McCain’s fiery eulogy for her father

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And for the rest, let me just say that while it is desirable for politicians to have the moral fortitude — which corresponds directly to the maverick nature — of a John McCain, it is essential in the artist, ass the photo of poet Donald Hall at the top of this page illuminates:

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It is no mistake that the poet’s countenance so vividly proclaims his fidelity to self. and if we wish to see more McClain influence in our lives, we should look to our oiets, painters, filmmakers — not the shallow but the deep, the profound among us. As the presiding bishop at the funeral noted, the Jesuit poet Gerard Manley Hopkins has the essential prescription for us:

Each mortal thing does one thing and the same:
Deals out that being indoors each one dwells;
Selves — goes itself; myself it speaks and spells,
Crying Whát I dó is me: for that I came.

I say móre: the just man justices;
Keeps grace: thát keeps all his goings graces;
Acts in God’s eye what in God’s eye he is —
Chríst — for Christ plays in ten thousand places,
Lovely in limbs, and lovely in eyes not his
To the Father through the features of men’s faces.

That’s from the poet — the priest’s — poem As Kingfishers Catch Fire.

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And now if you’ll permit, in John McCain’s honor and my father’s, the Navy Hymn — precious to all those whose very lives have cast them against the unfathomable waters:

and the hymn of the higher patriotism, I vow to thee, my country: