The Shifting Meaning of the Richmond-Lynchburg Stage Road

This post is part of a series featuring behind-the-scenes dispatches from our Pohanka Interns on the front lines of history this summer as interpreters, archivists, and preservationists. See here for the introduction to the series. The part of the Richmond-Lynchburg Stage Road running through Appomattox Court House holds various meanings for those that have used it through the years. The early 19th-century inhabitants of Appomattox Court House viewed it as the source of prosperity for the town. By connecting the two wealthy cities of Richmond and Lynchburg, it ensured a steady flow of traffic that would spur construction of the town’s first building, the Clover Hill Tavern, in 1819. Without the road, many of the non-agricultural businesses in the community could not function, thus making the road instrumental to the town’s success. In 1854, a railroad stop was established 3 miles west of the town. The road which had once been a source of prosperity spelled the town’s death sentence as people chose faster and smoother train travel over the stage road. Taverns went out of business and the population of 100 people in the 1860s decreased to just 10 by the 1890s. [excerpt

The Medical Ethics of Miracle Max

Miracle Max, it seems, is the only remaining miracle worker in all of Florin. Among other things, this means that he (unlike anyone else) can resurrect the recently dead, at least in certain circumstances. Max’s peculiar talents come with significant perks (for example, he can basically set his own prices!), but they also raise a number of ethical dilemmas that range from the merely amusing to the truly perplexing: How much about Max’s “methods” does he need to reveal to his patients? Is it really OK for Max to lie about Valerie’s being a witch, even though she really isn’t? Just how much of the “truth” does Max have to tell his patients? Let’s suppose that Humperdinck had offered Max his old job back. Would it have been OK for Max to accept this offer? What about if Humperdinck wanted him to do experiments at “the Zoo”? Is Max obligated to offer his services to everyone who needs them, such as the (mostly) dead Westley and friends? Or is he free to pick and choose? In this chapter, I’ll consider how these questions might be addressed using concepts of medical ethics. As it turns out, Max’s dilemmas are not too different from the sorts of dilemmas that many medical professionals encounter in their daily lives, and exploring how Max could (or should) respond to them can help us figure out what we can do here in the “real” world

The Problem of Evil in Virtual Worlds

In its original form, Nozick’s experience machine serves as a potent counterexample to a simplistic form of hedonism. The pleasurable life offered by the experience machine, its seems safe to say, lacks the requisite depth that many of us find necessary to lead a genuinely worthwhile life. Among other things, the experience machine offers no opportunities to establish meaningful relationships, or to engage in long-term artistic, intellectual, or political projects that survive one’s death. This intuitive objection finds some support in recent research regarding the psychological effects of phenomena such as video games or social media use. After a brief discussion of these problems, I will consider a variation of the experience machine in which many of these deficits are remedied. In particular, I’ll explore the consequences of a creating a virtual world populated with strongly intelligent AIs with whom users could interact, and that could be engineered to survive the user’s death. The presence of these agents would allow for the cultivation of morally significant relationships, and the world’s long-term persistence would help ground possibilities for a meaningful, purposeful life in a way that Nozick’s original experience machine could not. While the creation of such a world is obviously beyond the scope of current technology, it represents a natural extension of the existing virtual worlds provided by current video games, and it provides a plausible “ideal case” toward which future virtual worlds will move. While this improved experience machine would seem to represent progress over Nozick’s original, I will argue that it raises a number of new problems stemming from the fact that that the world was created to provide a maximally satisfying and meaningful life for the intended user. This, in turn, raises problems analogous in some ways to the problem(s) of evil faced by theists. In particular, I will suggest that it is precisely those features that would make a world most attractive to potential users—the fact that the AIs are genuinely moral agents whose well-being the user can significantly impact—that render its creation morally problematic, since they require that the AIs inhabiting the world be subject to unnecessary suffering. I will survey the main lines of response to the traditional problem of evil, and will argue that they are irrelevant to this modified case. I will close by considering by consider what constraints on the future creation of virtual worlds, if any, might serve to allay the concerns identified in the previous discussion. I will argue that, insofar as the creation of such worlds would allow us to meet morally valuable purposes that could not be easily met otherwise, we would be unwise to prohibit it altogether. However, if our processes of creation are to be justified, they must take account of the interests of the moral agents that would come to exist as the result of our world creation

Medium as King: Social Media & the Political Campaign

There is a growing need for a greater understanding of the intersection between great content, effective targeting and proper media usage in mediated communication and especially in American politics. As more campaigns move their efforts online in an attempt to reach a rapidly growing digital constituency, more content will continue to be less visible. The major quest for this study will be to challenge the long-standing idea that “content is king” which Bill Gates termed at the inception of the internet. A theoretical background of Marshall McLuhan and Kathleen Hall Jamieson will not only allow us to answer this question, but then will also allow for future researchers to build upon these concepts. This study will aim to demonstrate how the Ted Cruz presidential campaign of 2016, prior to his departure from the race, was an excellent example of the sweet spot in content creation, voter targeting and medium implementation

Not So Human, After All?

If asked to explain why the Golds’ treatment of other colors in Red Rising is wrong, it is tempting to say something like “they are all human beings, and it is wrong to treat humans in this way!” In this essay, I’ll argue that this simple answer is considerably complicated by the fact that the different colors might not be members of the same biological species, and it is in fact unclear whether any of them are the same species as current humans. Explaining why exactly this is so will lead us to an exploration the long-running debate in biology and philosophy over what exactly it means for two organisms to be “members of the same species.” I’ll begin by discussing the biological essentialism of Aristotle and his followers, who held that an individual organism’s species was determined by essence. One can easily imagine that the Golds might find this attractive, since it would suggest that their “superior” mental and physical capacities made them a different (and probably “higher”) species of humanity than the other colors. Unfortunately for Aristotle, this turns out to be inconsistent with Charles Darwin’s account of evolution by natural selection. This development has led many modern biologists and philosophers of biology to conceptualize species not as an abstract “form” that serves to classify organisms, but rather as a concrete collection of organisms relatively close to each other in space and time. In contrast to biological essentialism, this view of “species as concrete individual” might seem to support the Reds’ claim to the “same species” as the Gold, since they are both part of the same overarching society. Next, I’ll consider how we might tell where one species “ends” and another one “begins.” As it turns out, biologists have many ways of answering his question, each of which makes different judgments about the species of Red Rising’s characters. So, for example, the “Biological Species Concept” bases judgements about species membership on the ability to produce fertile offspring. This concept is far from perfect, however, for reasons that Red Rising makes clear: it doesn’t deal clearly with cases where reproduction is possible but very difficult (a Red and a Gold having a child) or for organisms that do not reproduce sexually (such as Pinks). I’ll then explore a few prominent alternatives to BSC, including both genetically and ecologically based species concepts, and consider their consequences for the society of Red Rising. I’ll conclude by advocating for a “pluralism” about species membership, and will suggest that the people of Red Rising (as well as in the real world) should beware of basing arguments for moral or political equality on the all-too-slippery notion of “shared humanity.” Instead, they should focus on the qualities that make the lives of the individuals (regardless of their species) worth caring about, such as their shared desires to avoid suffering and to lead fulfilling, meaningful lives

From Yeezus to Pablo: An Existential Theology between God, Blackness, and Being

Kanye West has transformed and transfigured from a young rapper representing the Southside of Chicago, to an icon, a rap genius, a god. His persona has continually evolved from his arrival on the Hip Hop scene, leading to his emergence as, Yeezus. This essay argues for an investigation of Kanye’s theological claims through the lens of his own body, particularly the balance between how he conveys what it is like to be a black man in an American culture plagued by racism and the potential of the black body to assert its incarnate godlikeness in his music. In addition, this essay explores West’s newest record, The Life of Pablo, and its implications for Yeezus. The results of the study highlight Kanye’s evolution—somewhere between Yeezus, black god, new slave, and now, Pablo (Paul). I argue that Yeezus represents a deification and The Life of Pablo is a de-deification, as communicated in the words of Kanye himself

Homeless Veterans: VA Should Improve Reporting on the Benefits Provided by Leases of Unneeded Property

[Excerpt] Federal real property is on GAO’s high risk list partly because some agencies, like VA, have large amounts of underutilized or vacant space. In an effort to develop some of these unneeded properties, VA has worked with private partners to convert its unneeded space into supportive housing for veterans and other purposes using EULs. Congress included a provision in statute for GAO to review VA’s EUL program. This report examines: 1) VA’s authorities for managing unneeded property and providing homeless veteran housing; 2) VA’s internal control design for monitoring EULs and collecting accurate data; and 3) VA’s estimates of the financial effect of EULs. To conduct this work, GAO reviewed federal laws and VA guidance, and analyzed VA models for determining an EUL’s financial effect for two lease types: supportive housing and improved VA operations, since these two lease types had the greatest number of EULs. GAO reviewed two EULs from each lease type, selected based on the dollar amount of net benefits. GAO compared VA’s design of the EUL program’s internal control activities to federal standards and interviewed VA officials. Testing the effectiveness of VA’s internal controls was not within GAO’s scope

Master\u27s Recital

List of performers and performances