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Hands as the Language of Thought: Correcting a Kant Attribution

There is a line about hands that travels well. It reads cleanly, carries an air of philosophical dignity, and arrives in print wearing the name of Immanuel Kant. “The hand is the visible part of the brain,” runs the most common English form, or, in an older rendering, “the hand is the outer brain of man.” The phrase appears in publishing copy, in teaching materials, on Goodreads quotation pages, in popular psychology, in surgical textbooks, in neurology lectures, and in essays on sign language and gesture. It has the shape of something Kant should have said. The difficulty is that no reliable evidence supports treating it as a verified Kant statement.

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The Inwardness of Things: McGilchrist, Panpsychism, and the Question We Cannot Settle

The oldest question in philosophy is also the question philosophy has done the worst job of answering. We know that we are conscious because we are reading these words and something is happening as we read them. We feel the weight of our hand on the table, hear the room around us, register a flicker of agreement or doubt as the sentences arrive. None of that requires argument. Descartes drew the line in 1637 with the Discours de la Méthode, and the line still holds. The trouble starts as soon as we look up from the page.

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Sontag’s Two Doors, Campbell’s Underworld

In a television interview that has circulated for years, Susan Sontag offers a small theory of storytelling. She points out that the English word “story” carries a double valence. We say “tell me the real story” to demand truth, and we say “that’s only a story” to dismiss invention. Stories, she argues, face two directions at once, toward fact and toward fantasy, and this doubleness sits at the center of what stories do.

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An Answer to Auden: The Truth About Love, 1937 to 2026

In 1937, W. H. Auden published “O Tell Me the Truth About Love” inside a sequence called Twelve Songs. The poem is a list of comic guesses about what love might look like, smell like, sound like, do. Each refrain stanza ends in the same plea: tell me. The song is a young man’s question asked across a noisy room, hoping someone older will answer.

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The Silence Camus Refused to Domesticate: Hazel Barnes, The Myth of Sisyphus, and the Cost of a Sympathetic Misreading

Hazel Barnes was one of the most careful American readers of French existentialism in the twentieth century. She translated Sartre’s Being and Nothingness in 1956, a labor that shaped how generations of American students encountered Continental thought. When she turns to Camus, though, something interesting happens on the page. Her summary of The Myth of Sisyphus is partly accurate and partly an act of quiet translation in the other direction, pulling Camus toward a Sartrean humanism that Camus himself spent the last decade of his life resisting.

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The Area Code Comes Home

When Scott Frost took over at Nebraska in 2018, he brought with him from UCF a small equipment decision that ran directly against what the phone system had been doing for fifteen years. Frost let Husker players wear their three-digit home area code on the helmet bumper above the face mask. A Peyton Newell on the defensive line, a Mike Williams at wide receiver, an Andre Hunt lining up outside, each wore the digits of where they came from in black on red. The helmet bumper is a small piece of real estate, two inches by four, just large enough to carry three numbers. Frost had started the practice at UCF in late 2016 before the USF rivalry game, and he said at Nebraska that the guys took a lot of pride in it. Where you come from, he said, still counts.

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Still YUkon

My 212 number is YUkon 2. The exchange was retired as a spoken name sometime in the 1960s, when the phone company finished converting the system from alphanumeric to pure digits, and the YU that used to stand at the front of every Upper West Side number became a 9 and an 8 on a rotary dial. The number remained the same. What changed was the meaning. YUkon 2-8888 was an address. 982-8888 is a string of digits.

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The Finite Lens: How a Fragile Life Gives Shape to an Infinite Universe

The question arrives early and stays late: what does it mean to live a finite, fragile life inside an infinite, eternal universe? Every serious person encounters this problem, usually around the age when the body first betrays its limits, and no one resolves it cleanly. Theology dissolves the question by denying its premise. Science measures the mismatch with such precision that the human side of the equation vanishes into decimal places. And the popular existentialist answers, the ones printed on coffee mugs and quoted in commencement speeches, have been sanded down so thoroughly that they function as anesthesia rather than analysis.

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Seeing Around Corners

The phrase “seeing around corners” gets tossed around boardrooms and strategy meetings as though it were a compliment, a kind of secular beatification for the executive or thinker who got there first. But the phrase deserves closer scrutiny, because what it actually describes is a discipline, and one that most people refuse to practice because the conclusions it produces are uncomfortable.

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The Rental Life: What Happens When You Own Nothing and They Own You

In July 2009, Amazon reached into the Kindle devices of thousands of customers and deleted copies of George Orwell’s 1984 and Animal Farm. The company had discovered that the third-party publisher selling those editions lacked the rights to distribute them in the United States. Amazon issued refunds. Then it erased the books. A high school student in Michigan lost his annotated copy mid-assignment. A class-action lawsuit followed. Amazon’s CEO called the decision “stupid, thoughtless, and painfully out of line with our principles.” The company settled and promised not to do it again, unless a court ordered it, or unless the company determined it was necessary to protect consumers from malicious code, or unless the consumer failed to keep paying.

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