iPhone Mania

As I know some of you suffer from non-Bible approved feelings for the new iPhone, I thought you might enjoy this interchange between Jon Stewart and Daily Show correspondent, Rob Riggle:

[on selling his body to get money for an iPhone]
Jon: How much have you raised so far?
Rob: Four hundred thirteen dollars and twenty-five cents.
Jon: Twenty-five cents? Who paid you a quarter?
Rob: [stares into the distance] … All of them.

Courtesy of ladykalana.

Test post

Hamster!

Baby cakes

Hmmm…tasty.

Bat for Lashes: What’s a Girl To Do?

Michael Pollan’s Ten Commandments of Eating Well

Via The New York Times:

1. Eat food. Don’t eat anything your great-great-grandmother wouldn’t
recognize as food. there are many foodlike items in the supermarket your
ancestors wouldn’t recognize as food (Go-Gurt? Breakfast-cereal bars?
Nondairy creamer?); stay away from these.

2. Avoid food products bearing health claims. Margarine, one of the first
industrial foods to claim that it was healthier than the traditional food it
replaced, turned out to give people heart attacks. When Kellogg’s can boast
about its Healthy Heart Strawberry Vanilla cereal bars, health claims have
become hopelessly compromised. (The American Heart Association charges food
makers for their endorsement.)

3. Avoid food products containing ingredients that are a) unfamiliar, b)
unpronounceable, c) more than five in number – or that contain high-fructose
corn syrup. None of these characteristics are necessarily harmful, but all
are reliable markers of foods that have been highly processed.

4. Get out of the supermarket whenever possible. You won’t find any
high-fructose corn syrup at the farmer’s market; you also won’t find food
harvested long ago and far away. You will find fresh whole foods picked at
the peak of their nutritional quality. Precisely the kind of food your
great-great-grandmother would have recognized as food.

5. Pay more. Americans spend, on average, less than 10% of their income on
food, down from 24% in 1947, and less than the citizens of any other nation.
Better food often costs more, because it has been raised with more care,
without government subsidy and with less environmental impact. Those of us
who can afford to eat well should. Paying more for food well grown in good
soils will contribute not only to your health but also to the health of
those people who grow it and live downstream, and downwind, of the farms
where it is grown.

6. “Eat less” is the most unwelcome advice of all. But the scientific case
for eating a lot less than we currently do is compelling. “Calorie
restriction” has repeatedly been shown to slow aging in animals, and many
researchers believe it offers the strongest link between diet and cancer
prevention. Once one of the longest-lived people, the Okinawans practiced a
principle they called “Hara Hachi Bu”: eat until you are 80% full. Quality
may have a bearing on quantity: I don’t know about you, but the better the
quality of food I eat, the less of it I need to feel satisfied.

7. Eat mostly plants, especially leaves. They’re really good for you. By
eating a plant-based diet, you’ll be consuming fewer calories, since plant
foods (except seeds) are typically less “energy dense” than the other things
you might eat. Vegetarians and near vegetarians (“flexitarians”) are
healthier than carnivores. Thomas Jefferson advised treating meat more as a
flavoring than a food.

8. Let culture be your guide; Eat more like the French. Or the Japanese. Or
the Italians. Or the Greeks. Any traditional diet will do: if it weren’t a
healthy diet, the people who follow it wouldn’t still be around. Pay
attention to how a culture eats, as well as what it eats. It may not be the
nutrients that keep the French healthy (lots of saturated fat and alcohol?!)
so much as the dietary habits: small portions, no seconds or snacking,
communal meals-and the serious pleasure taken in eating.

9. Cook. And if you can, plant a garden. To take part in the intricate
processes of providing for our sustenance is the surest way to escape the
values and culture of fast food: that food should be cheap and easy; that
food is fuel and not communion. The culture of the kitchen, embodied in
those enduring traditions we call cuisines, contains more wisdom about diet
and health than any nutrition journal.

10. Eat like an omnivore. Try to add new species, not just new foods, to
your diet. The greater the diversity of species you eat, the more likely you
are to cover all your nutritional bases. Biodiversity in the diet means less
monoculture in the fields. The vast monocultures that now feed us require
tremendous amounts of chemical fertilizers and pesticides. Diversifying
those fields will mean fewer chemicals, healthier soils, healthier plants
and animals, and healthier people. Your health isn’t bordered by your body
and what’s good for the soil is probably good for you, too.

INCIDENCE OF INJURY IN PROFESSIONAL MIXED MARTIAL ARTS Competitions

INCIDENCE OF INJURY IN PROFESSIONAL MIXED MARTIAL
ARTS COMPETITIONS

Gregory H. Bledsoe, Edbert B. Hsu, Jurek George Grabowski, Justin D. Brill and Guohua Li
Combat Sports Special Issue
Johns Hopkins University School of Medicine, Department of Emergency Medicine, Baltimore, Maryland, USA

ABSTRACT
Mixed Martial Arts (MMA) competitions were introduced in the United States with the first Ultimate
Fighting Championship (UFC) in 1993. In 2001, Nevada and New Jersey sanctioned MMA events after
requiring a series of rule changes. The purpose of this study was to determine the incidence of injury in
professional MMA fighters. Data from all professional MMA events that took place between September
2001 and December 2004 in the state of Nevada were obtained from the Nevada Athletic Commission.
Medical and outcome data from events were analyzed based on a pair-matched case-control design. Both
conditional and unconditional logistic regression models were used to assess risk factors for injury. A total
of 171 MMA matches involving 220 different fighters occurred during the study period. There were a total
of 96 injuries to 78 fighters. Of the 171 matches fought, 69 (40.3%) ended with at least one injured fighter.
The overall injury rate was 28.6 injuries per 100 fight participations or 12.5 injuries per 100 competitor
rounds. Facial laceration was the most common injury accounting for 47.9% of all injuries, followed by
hand injury (13.5%), nose injury (10.4%), and eye injury (8.3%). With adjustment for weight and match
outcome, older age was associated with significantly increased risk of injury. The most common conclusion
to a MMA fight was a technical knockout (TKO) followed by a tap out. The injury rate in MMA
competitions is compatible with other combat sports involving striking. The lower knockout rates in MMA
compared to boxing may help prevent brain injury in MMA events.

First MMA class

So I attended my first MMA class at Undisputed Boxing .

My knees are skinned, my arms ache, and my calf is cramping.

But man, that was FUN!!!

Fortunately, my partner was much more experienced than I was. And the instructor, Tim Lacyk, was pretty good. He emphasized basic wrestling moves, and he didn’t go too quickly.

I was a little freaked out by what can be done to you by some of the moves. Tim: “…and if he puts his head on the outside, you’ll break his shoulders when you flip him…”. But the other students seemed to be pretty responsible.

I think what I liked about it is that instead of working against yourself, or a machine, you’re working against a living, breathing 6 ft guy named Gordon. I think it will help motivate me to eat better and train more regularly. Every pound of fat cuts into your wind, and slows you down. And the weaker you are, the harder you’ll find it break out of aggressive moves or apply moves on your own. It’s a good workout on its own too.

Count me a fan. I wish I had tried it earlier.

Paprika

Paprika: a visually gorgeous film that began with an interesting premise — what if you could build a machine that allowed you to enter the dreams of others?

But I think it fell into the trap that plagues many movies that toy with
the question “What is real?”

I think that compelling drama arises when you believe that the
characters actually inhabit a “real” world somewhere, that their actions
have consequences. However, if the premise of the movie is that the
characters inhabit a a dream or VR world, then anything can happen. And
if that’s the case, then death, love, violence, all have no more
reality–or meaning–than a video game. And it’s difficult to get
worked up about the “death” of a video game character.

The Matrix, by contrast, worked worked because a) the audience
believed Neo inhabited the “real” world through much of the movie b)
even when the “real” world was revealed to be fake, there was another
“real” world where actions in both the Matrix and the “real, real” world
had consequences.

That said, I enjoyed Paprika, and would recommend it to anime fans. I think it’s best watched as if you were watching someone’s vivid dream (or nightmare). The visual imagery is simply stunning, and it plays with adult themes that mainstream U.S. animation never approaches. I look forward to future animated film that combine the beauty and thematic elements of Paprika with a coherent plot and a greater respect for dramatic structure.

The Tale of the Slave

Via Econlog

“The Tale of the Slave”
from Robert Nozick, Anarchy, State, and Utopia, pp. 290-292.

Consider the following sequence of cases, which we shall call the Tale of the Slave, and imagine it is about you.

1. There is a slave completely at the mercy of his brutal master’s whims. He often is cruelly beaten, called out in the middle of the night, and so on.
2. The master is kindlier and beats the slave only for stated infractions of his rules (not fulfilling the work quota, and so on). He gives the slave some free time.
3. The master has a group of slaves, and he decides how things are to be allocated among them on nice grounds, taking into account their needs, merit, and so on.
4. The master allows his slaves four days on their own and requires them to work only three days a week on his land. The rest of the time is their own.
5. The master allows his slaves to go off and work in the city (or anywhere they wish) for wages. He requires only that they send back to him three-sevenths of their wages. He also retains the power to recall them to the plantation if some emergency threatens his land; and to raise or lower the three-sevenths amount required to be turned over to him. He further retains the right to restrict the slaves from participating in certain dangerous activities that threaten his financial return, for example, mountain climbing, cigarette smoking.
6. The master allows all of his 10,000 slaves, except you, to vote, and the joint decision is made by all of them. There is open discussion, and so forth, among them, and they have the power to determine to what uses to put whatever percentage of your (and their) earnings they decide to take; what activities legitimately may be forbidden to you, and so on.

Let us pause in this sequence of cases to take stock. If the master contracts this transfer of power so that he cannot withdraw it, you have a change of master. You now have 10,000 masters instead of just one; rather you have one 10,000-headed master. Perhaps the 10,000 even will be kindlier than the benevolent master in case 2. Still, they are your master. However, still more can be done. A kindly single master (as in case 2) might allow his slave(s) to speak up and try to persuade him to make a certain decision. The 10,000-headed monster can do this also.

7. Though still not having the vote, you are at liberty (and are given the right) to enter into the discussions of the 10,000, to try to persuade them to adopt various policies and to treat you and themselves in a certain way. They then go off to vote to decide upon policies covering the vast range of their powers.
8. In appreciation of your useful contributions to discussion, the 10,000 allow you to vote if they are deadlocked; they commit themselves to this procedure. After the discussion you mark your vote on a slip of paper, and they go off and vote. In the eventuality that they divide evenly on some issue, 5,000 for and 5,000 against, they look at your ballot and count it in. This has never yet happened; they have never yet had occasion to open your ballot. (A single master also might commit himself to letting his slave decide any issue concerning him about which he, the master, was absolutely indifferent.)
9. They throw your vote in with theirs. If they are exactly tied your vote carries the issue. Otherwise it makes no difference to the electoral outcome.

The question is: which transition from case 1 to case 9 made it no longer the tale of a slave?

One answer: What if the slave could leave the plantation whenever he wished? Would he still be a slave? Are you still a slave if you must choose some master, but the masters available vary greatly in their virtues?

Noah takes a photo of himself every day for 6 years