How We Got To Now is competent enough, but it feels threadbare. It feels like a narrative designed to punctuate a picture show that is missing its pictures. It probably feels that way because it is that way—it was written to accompany a PBS television series (which is flacked on the cover of the book), and, unfortunately, without the moving pictures, the book doesn’t stand on its own very well.
Food City, by the late Joy Santlofer, shows us the amazing history of manufacturing, in this case food manufacturing, in New York City. Nowadays we don’t associate New York with manufacturing, but as recently as 1950, it was one of the largest manufacturing centers in the country. Reading about this lost past is a fascinating exercise, even if there is much less manufacturing in the city today.
This book failed in the two goals I set for it, either of which I would have accepted. It did not teach me anything new about drugs, and it did not teach me anything new about Nazis. Sad!
[This is a back-and-forth to a response to that portion of my review of Milk which suggested five specific reasons why any public policy advocacy position could be taken, only one of which was rational analysis, and indicated that the demand for action to combat anthropogenic global warming was distorted by those reasons, but without those reasons being adequately adverted to. Italics are my interlocutors; regular text is me. The interlocutor in the first set of responses is a different person than the interlocutor in the second set, who is different than the third. Each interlocutor is therefore identified by text of a different color.]
“Lights Out” is an introductory work to the topic of US electrical grid vulnerability. It covers, in a brief and somewhat padded manner, the frailty of the grid; the confused and inept preparation of the government; and what some normal citizens themselves are doing in preparation for a temporary, but large-scale and possibly lengthy, failure of the grid.
“The Geography of Genius” is a bit of a puzzle. The author’s stated goal is “a search for the world’s most creative places.” A search is certainly what it is; as others have pointed out, much of the book is a travelogue, and a pretty interesting one. At the same time, the author aspires to find out WHY genius arises in specific places. But he’s coy about that being the goal, probably because the goal is too large. This makes the book somewhat frustrating as social analysis. Nonetheless, Weiner has a variety of interesting observations and insights.
This is a magisterial book, pulling together innumerable threads into a coherent, cohesive whole. It is actually a different book than I expected—it spends much more time on the sociology and philosophy of science, in the abstract and as tied to and generated by each society, and much less time on individual scientific inventions and advances. Those do appear, of course, but more by way of illustration than discussion. So if you’re looking for a catalog of inventions, you may be disappointed (though Huff apparently has a later book that is more that), but you’ll probably learn more with this book written the way it is.
This is a sprawling mess of a book. Flashes of arguably brilliant insight alternate with meandering musings. Fascinating narrow conclusions are drawn from carefully parsed evidence—and then sweeping conclusions are drawn from highly dubious evidence. Historical insights are used incisively in an argument—then the next argument is undermined by total historical illiteracy. At the end, the reader is left uncertain whether he has read 800 pages of genius, 800 pages of authoritative-sounding-but-meaningless fluff, or something in between. But I’ll go with the last one.
Whether this book is good or bad depends largely on what you expect it to be. If you expect it to be a cautious attempt to open up to discussion the subject of the existence of distinct races and genetic racial differences, and how those might affect social structures and institutions, you will think it is good. If you expect it to be a definitive proof of one interpretation or another of those same matters, you will think it is bad, for it is nothing of the sort. And, of course, if you are stuck in the old politically dictated paradigm that all differences among humans are purely random or cultural, and that “race is a social construct,” you will think it is mad, bad and dangerous to know.