MetaFilter

“In the process of reading, “I,” the reader, becomes “you,” the addressee. I’ve always had a similar feeling of intimate alienation while playing video games, especially first-person shooters, where, in certain moments of intense gameplay, like a fire fight or a raid, you become totally immersed and feel as if it were “you” in the game, shooting and running and being shot. For me this sense of becoming the shooter in first-person gameplay was often disrupted by the depiction of the enemies in video games like Call of Duty. There I am in the game, playing as a white soldier, and all of a sudden I’m murdering an Afghan man who looks just like my father. Or even like me. My status as the hero facing the enemy, as the subject facing the object, falls apart. “I shoot you” becomes “I shoot me.” I wanted to capture that sort of alienating intimacy in my story.”

Time and again, the bear they had sworn would rip us limb from limb was begrudgingly allowed a place at the table, and behold, it used a fork and a spoon. The natural laws we have believed in and taught our children have sometimes been found to be not natural laws at all, but rather fearsome constructs of our own making, undermined by the evidence. And among those mistakes there is this: All of the promises of politicians, generals, madmen, and crusaders that war can create peace have yet to be borne out.

Alongside a few tubes of Mummy Brown are other pigments whose origin stories are practically legend. Tyrian purple, an ancient Phoenician dye that requires 10,000 mollusks to produce a single gram of pigment, is said to have been discovered by Hercules’s dog as he snuffled along the beach. Indian yellow, purportedly made from the urine of cows fed only on mango leaves, was banned by the British government in the early 20th century on the grounds that its production constituted animal cruelty. Ultramarine, a vivid blue made from lapis lazuli mined in Afghanistan, was once more precious than gold.

Guge rose to prominence in the tenth century following the collapse of the early Tibetan empire ruled from central Tibet. Tibetans speak of a “second diffusion” (chidar) of Buddhism to the high mountain plateaus under the patronage of the Guge kings, who developed a distinctive form of political organization: one of the royal princes would assume what might be called secular power, while his brothers and nephews would take monastic vows; among them, one became abbot of the Tholing monastery and thus emerged as the religious leader of the entire Guge region. Our modern categories should not, however, mislead us.