Shirt of the Day: The making of a Pacman Ghost
Ever wondered where those Pacman Ghosts come from? This shirt design (currently up for voting on Threadless) has the answer.
Thrilling News
Dear readers,
Thank you for your patience with my excruciating number of exam related posts in the last two weeks. My fellow students like it, and it helps me to clarify my thoughts.
You will be glad to know that other than a couple of Greek posts I might make in the next day or two, the exam related content is over and done with for another nine months.
I now return you to the regular irregularity that is st-eutychus.com.
Regards,
Nathan
Forewarned is forearmed…
Lest you think the story about a farting boy was the low point of my internet browsing today, think again, there’s a report going round that the off-cuts from circumcision procedures in hospitals around the world (the foreskins – hey, it’s in the Bible so it’s ok to mention here) are being sold for hundreds of dollars a pop to help develop moisturiser. Fancy that? Fancy that! Fancy, that. Three appropriate responses.
The Stir’s Christie Haskell dug deep into the largely hidden industry of baby foreskins. An infant’s foreskin has special cell properties, similar to those found in stem cells. Their versatility means that they can be used to cultivate skin cells.
Because of this, they’re not tossed out with the rest of the medical waste after a birth. Instead, hospitals sell them to companies and institutions for a wide variety of uses. Companies will pay thousands of dollars for a single foreskin.
Some of the strangest purposes they’re put to:
- Cosmetics: Foreskins are used to make high-end skin creams. The skin products contain fibroblasts grown on the foreskin and harvested from it. One foreskin can be used for decades to produce fancy face cream like the SkinMedica products hawked on Oprah.
- Skin grafts: In addition to making products for skin, a baby’s foreskin can be turned into a skin graft for a burn victim. Because the cells are extremely flexible, they’re less likely to be rejected. Currently, this technology can be lifesaving in providing a real skin “band aid” to cover an open wound while a burn victim heals. Researchers at Harvard and Tufts are working on advanced skin replacements that use human foreskins.
- Cosmetic testing: All those cruelty-free cosmetics you buy? Some of them are tested on foreskins. This yields better results, since they’re human skin. And it saves the lives of the rodents your shampoo would otherwise be tested on.
Yeah. From here. Corroborated here (and elsewhere – or it could be some sort of horrible joke)
The things Fox calls news: Boy passes gas on school bus
I think this might be old.
But it doesn’t stop it being a damning indictment on the editorial policies of local branches of Fox News.
Seriously.
“Boy farts on school bus, gets detention” wouldn’t have even been given a run in my school newspaper.
Pikachyou – a balaclava for pokemon wannabes
Rob a bank wearing this. Go on. I dare you. Well, not really. But this would be an interesting “signature” approach to crime.
From DeviantArt.
Old Testament 102: My sample Daniel answer
If there happens to be a question about the meaning of Daniel this is what my answer will look like (though I’ll pad it out with some Bible):
Ask a Christian doomsday cult fanatic what their favourite book of the Bible is, and in the mix with Revelation and Ezekiel will no doubt be the book of Daniel. Daniel is a tale of two halves – the latter half has been widely recognised as apocalyptic in nature – a cryptic condemnation of foreign rulers, and a message of hope for the people of God in the midst of foreign persecution. But what to do with the first half of the book? Chapters 1-6 read like a series of court tales in a foreign land, with enough similarities to a Disney movie to spawn countless retellings in children’s stories in churches around the globe. But could it be that simple?
Short answer, no. Like many stories that appear to be straightforward and geared towards children (Shrek for example) the story contains an undercurrent of harsh and satirical criticism of foreign rule – a mocking of inept kings, with a hopeful note for the people of God. God is in control, despite Israel’s political dilemma.
The identification of Daniel as a Menippean Satire was proposed by Valetta. Valetta identified the fourteen elements of satire from the late (second century) BC period. A recognition that has implications for the dating, and interpretation, of Daniel. Debate in scholarly circles has been largely settled on the question of a sixth century prescriptive dating of the second half of Daniel – while scholars are not ruling out predictive prophecy per say, some, such as Goldingay, note that such a level of detail is not common in Biblical prophecy (though such an assumption seems also to depend on ruling out a single, early, author of Isaiah), other problems presented for a sixth century dating include a series of historical inaccuracies that are best explained if the book is written in the second century with a sixth century setting. The only scholar of note still advocating a sixth century dating is Tremper Longman. Longman’s position sees him advocate a fairly simplistic application of Daniel’s first six chapters, he sees them as stories of bravery under fire, to be imitated by believers facing hostility.
Daniel as satire presents a more robust application – foreign rule is seen to be ridiculous, or worthy of ridicule, in comparison to the greatness of God’s rule. Clues for the satirical reading include the use of the language of the court (Aramaic) for much of the negative presentation of foreign rulers, the refrain “oh king may you live forever” occurring at intervals and incidents where the king is experiencing a particularly humiliating or traumatic time, and the presence of all fourteen elements of the Menippean Satire described by Bahktin. A satirical reading also integrates more comfortably with the apocalyptic undertones of the second half of the book – positioning the whole book as a rebuke of foreign rule designed to inspire hope within the oppressed people of Israel. The satirical take on the king (probably Antiochus IV) softens the target for the deadly blow of chapters 7-13, the prediction of his downfall. The book then contains a united condemnation of foreign rule, a message of judgment, and a message of hope for the oppressed.
Tastes like bacon…
You know how they say that pigs are the animal most closely genetically related to humans based on DNA? No? Well, I may have just made that up. You’ll have to google it…
But it turns out that a taste recognising robot thinks that human flesh tastes like bacon (don’t worry, they didn’t actually feed it a human).
That cute little fella is a robot that is designed to recognise flavours. He’s meant to be used for tasting wine, but Wired tells of a scary moment when somebody put their finger in his mouth:
“The idea is that wineries can tell if a wine is authentic without even opening the bottle, amongst other more obscure uses…like “tell me what this strange grayish lump at the back of my freezer is/was.”
But when some smart aleck reporter placed his hand in the robot’s omnivorous clanking jaw, he was identified as bacon. A cameraman then tried and was identified as prosciutto.”
Life through the lens of Facebook
A cool video, with a few swear words (in text).
OK Go’s latest clipstravaganza: Now with extra toast
OK Go make the best film clips. By a long way. If I had to list the top three film clips of all time they’d have the top three spots… this is amazing.
How the Internet works
This is a nice, simple, little comic explaining what it is that goes on when you type a web address into your browser. It’s a handy reference for when you have those conversations with a dullard who doesn’t really know what’s going on, but suggests it has something to do with monkeys or magic. Or Monkey Magic.
Via labnol.
Seinfeld and Economics
While I’m on the subject of economics, if you like Seinfeld, and want a crash course in economic principles, then this is the website for you. It uses clips from the sitcom to teach economic principles. Who knew, the show wasn’t about nothing afterall – but about economics.
Here’s an example that teaches you about game theory, and cost-benefit analysis, and dominant strategy.
“George thinks he has been offered a job, but the man offering it to him got interrupted in the middle of the offer, and will be on vacation for the next week. George, unsure whether an offer has actually been extended, decides that his best strategy is to show up. If the job was indeed his, this is the right move. But even if the job is not, he believes that the benefits outweigh the costs. “
The site is called Yada, Yada, Yada, Econ.
Coffeeconomics
It’s more than possible that I have posted this exact infographic previously. But I like it. It’s about coffee. And it is interesting.
From Mint.com.
The harsh truth about Decaf
I don’t like decaf (but I will roast some for you if you ask nicely – in fact, it’s the only coffee I currently have because Australia Post is tres slow at the moment. I like putting French words into sentences when they are completely unnecessary…
From Fake Science, via Gary.
Old Testament 102: Wisdom and Biblical Theology (an attempted answer)
Right. Here goes. This is my attempt to synchronise all of those posts on wisdom literature and the Old Testament the way I’d approach answering a question about how wisdom fits into Biblical Theology. I haven’t fact checked any of this – I put it together from memory. Under “exam conditions” except that I typed it, so it took about half the time to write that it will tomorrow…
The Wisdom Literature has presented a dilemma for scholars seeking to integrate it into popular Biblical theology framework – Proverbs, Job, and Ecclesiastes contain no obvious allusions to redemptive history, especially to touchstones such as the covenant and promise fulfillment (especially the Abrahamic covenant of Genesis 12). A further challenge is presented by the appearance of a strong dependency on the wisdom literature of other Ancient Near Eastern nations, similarities that have prompted some scholars to treat the wisdom literature as an errant step-child of Old Testament theology.
Von Rad and Eichrodt were the first 20th century scholars to have a bash at piecing a theology of the Old Testament together, and both struggled to find a place for the Wisdom corpus in their ideas of redemptive history and covenant fulfillment. Von Rad even dismisses the most natural link in Proverbs to this redemptive work – the reoccurring phrase “the fear of the Lord” on the basis that it is simply an adoption of ANE wisdom through a monotheistic lens. I would suggest that the “Fear of the Lord” is a unifying theme of the wisdom books (reoccurring throughout Proverbs, and bookending Job and Ecclesiastes) – and rather than being the result of redaction, that it serves to locate wisdom alongside the covenantal responsibilities of Israel. Where the law establishes the floor of Israelite behaviour, the wisdom literature, in understanding how humans were created to live, establishes a goal for God’s people to strive for.
Goldsworthy, Brueggemann, and Goldingay have suggested worthwhile approaches to integrating the wisdom literature into Biblical Theology, approaches Wilson describes, and critiques at some length.
Goldsworthy’s Gospel and Wisdom suggests the “Fear of the Lord” and a linking of the wisdom literature to a wisdom movement patronized by King Solomon (ala the account of his reign in 1 Kings 4-10) provides fertile ground for understanding where wisdom fits into redemption history, and in particular into his rubric of God’s people, living in God’s place, under God’s rule. The wisdom movement, which emerged under Solomon’s reign, sought to understand how God’s place (creation) worked, and thus how best to live under it.
Christopher Wright goes a step further – suggesting that the wisdom literature was part of an international wisdom conversation, and that the 1 Kings account of Solomon dispensing wisdom to the nations is a fulfillment of the Genesis 12 promise of blessing on foreign nations. He suggests the link to Solomon expressed in both Proverbs and Ecclesiastes should be read with this in mind. This perhaps explains the presence of ANE wisdom both overtly (in the case of Proverbs, which includes contributions from foreign kings) and covertly (in similarities between the wisdom literature and contemporary documents – eg Ecclesiastes and the Gilgamesh Epic).
This approach highlights one approach traditionally used to bring the wisdom literature inline with the Old Testament – seeking to find elements of the redemption story in the wisdom literature (eg the link between the “Fear of the Lord” and Deuteronomy 4, and the explicit conclusion of Ecclesiastes that true wisdom is to fear the Lord and keep his commands), and to find elements of wisdom literature in other Biblical texts – an approach that Crenshaw has advocated for understanding such texts as the Joseph Narrative, and the book of Esther. Wilson suggests that Crenshaw takes his conclusion a bridge too far, wanting to see those accounts purely as wisdom when in fact wisdom is simply a part of the picture.
A second, no less fruitful approach to theologizing wisdom is that promoted by Brueggemann and Goldingay – Brueggemann suggests a dialectic approach, with twin poles of creation and redemption sitting at the heart of Old Testament theology, the wisdom literature then naturally explores God’s creation, and what it means to live within it. Goldingay proposes four pillars for approaching these poles – realizing that we live in a world that God created, realizing that the world God created needs redemption, understanding that we are called to live redeemed lives in the creation, and understanding that our hope is in redemption, or new creation – these four points provide a framework that can easily include the law, the prophets, and the wisdom movement.
There is no reason that both approaches will not find rich interactions between the wisdom movement and the rest of the Old Testament – where the Fear of the Lord and a Solomonic fulfillment of the promises of Genesis 12 help tie the Wisdom Literature to the people of the covenant, while the attempts of the books to help us understand the created order go some way to instructing God’s people in how to best live redeemed lives in his creation.