→ October 20, 2018
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Stick to baseball, 10/20/18.

My first dispatch from the Arizona Fall League went up for ESPN+ subscribers this week, covering Forrest Whitley, Vlad Guerrero Jr., Julio Pablo Martinez, and more. I’ll file another, likely longer report this weekend.

My latest board game review for Paste covers the Spiel des Jahres-nominated cooperative game The Mind, where all players have to try to play all their hand cards to the table in ascending order – but without communicating with each other at all.

I’ll be at the Manheim Library in Manheim, PA, on Monday, October 22nd, to talk about Smart Baseball and sign copies of the book (which will be available for purchase there too).

I sent out the latest edition of my free email newsletter on Friday night. If you don’t get it, you don’t know what you’re missing.

And now, the links…

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→ July 22, 2016
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Infinitesimal.

Amir Alexander’s Infinitesimal: How a Dangerous Mathematical Theory Shaped the Modern World is less a history of math (although there is quite a bit) than a history of the people and institutions who fought a protracted philosophical battle over something we now consider a trivial bit of precalculus. The idea of infinitesimals, at the time of their development called “indivisibles,” sparked vociferous opposition from the supposedly progressive Jesuits in the 1600s, becoming part of their vendetta against Galileo, leading to banishments and other sentences against Italian mathematicians, and eventually pushing the progress of math itself from Italy out to Germany, England, and the Netherlands.

If you’ve taken calculus at any point, then you’ve encountered infinitesimals, which first appeared in the work of the Greek mathematician Archimedes (the “eureka!” guy). These mathematical quantities are so small that they can’t be measured, but their size is still not quite zero, because you can add up a quantity (or an infinity) of infinitesimals and get a concrete nonzero result. Alexander’s book tells the history of infinitesimals from the ancient Greeks through the philosophical war in Italy between the Jesuits, who opposed the concept of indivisibles as heretical, and the Jesuats, a rival religious order founded in Siena that included several mathematicians of the era who published on the theory of indivisibles, including Bonaventura Cavalieri. When the Jesuits won this battle via politicking within the Catholic hierarchy, the Jesuats were forced to disband, and the work involved in infinitesimals shifted to England, where Alexander describes a second battle, between Thomas Hobbes (yep, the Leviathan guy) and John Wallis, the latter of whom used infinitesimals and some novel work with infinite series in pushing an inductive approach to mathematics and to disprove Hobbes’ assertion that he had solved the problem of squaring the circle.

Wallis’ work with infinitesimals extended beyond the controversy with Hobbes into the immediate precursors of the calculus developed by Isaac Newton and Gottfried Leibniz, including methods of calculating the area under a curve using these infinitesimals (which Wallis described as width-less parallelograms). Alexander stops short of that work, however, choosing instead to spend the book’s 300 pages on the two philosophical battles, first in Italy and then in England, that came before infinitesimals gained acceptance in the mathematical world and well before Newton or Leibniz entered the picture. Hobbes was wrong – the ancient problem of squaring the circle, which means drawing a square using only a straightedge and compass that has the same area as that of a given circle, is insoluble because the mathematical solution requires the square root of pi, and you can’t draw that. The impossibility of this solution wasn’t proven until 1882, two hundred years after Hobbes’ death, but the philosopher was convinced he’d solved it, which allowed Wallis to tear Hobbes apart in their back-and-forth and, along with some of his own politicking, gave Wallis and the infinitesimals the victory in mathematical circles as well.

Alexander tells a good story here, but doesn’t get far enough into the math for my tastes. The best passage in the book is the description of Hobbes’ work, including the summary of the political philosophy of Leviathan, a sort of utopian autocracy where the will of the sovereign is the will of all of the people, and the sovereign thus rules by acclamation of the populace rather than heredity or divine right. (I was supposed to read Leviathan in college but found the prose excruciating and gave up, so this was all rather new to me.) But Alexander skimps on the historical importance of infinitesimals, devoting just a six-page epilogue to what happened after Wallis won the debate. You can’t have integral calculus without infinitesimals, and calculus is kind of important, but none of its early history appears here, even though there’s a direct line from Wallis to Newton. That makes Infinitesimal a truncated read, great for what it covers, but missing the final chapter.

Next up: The Collected Stories of Katherine Anne Porter, winner of the Pulitzer Prize for Fiction in 1966.

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→ February 1, 2014
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The Supper of the Lamb.

Robert Farrar Capon was an Episocopal priest who, like me, had an abiding if entirely amateur interest in food and cooking, and he combined both of those passions with his love of writing in the seminal “culinary reflection” The Supper of the Lamb, a peculiar tome that isn’t quite a cookbook, isn’t exactly a book on faith, but weaves them together with some truly superb High-English prose. Capon passed away in September at 88, but this book is now back in print thanks to Modern Library.

While The Supper of the Lamb is more about food than religion, at least superficially, you’re going to get a heavy dose of one if you want to get to the other. Capon’s faith is traditional and unapologetic, and he’ll jump from comments on biodiversity and evolution to marveling over the depth and breadth of God’s creation. In that sense, it’s a narrowly themed book – Capon expounds upon God’s infinite grace, and he’s not going to stop to ask if you’re completely along for the ride.

It’s a ride worth taking even if you’re only interested in the other half, however. Looking at our world and the bounty of edible items within it with a greater sense of wonder will, or should, improve our appreciation of the plate before us, and help us reorient our thinking away from processed and packaged foods and more toward cooking with the foods available in nature. Capon’s approach is no-nonsense – while conceding a few guilty pleasures from the supermarket, he rails against the trend, already evident in the 1960s when he wrote the book, toward outsourcing home-cooking to big corporations and toward a disconnection between us and the things we eat.

The book revolves around the lamb supper of the title, an allusion to the marriage supper of the Lamb found in Revelations 19, and to the central dish of the work, “Lamb for eight persons four times,” a dish that pays homage to the meat (a whole leg of lamb) by using every last bit of flavor it has to offer, including soup made from the bones and trimmings. Capon uses this series of recipes as a departure point for his meditations on faith, grace, and useless kitchen tools.

It’s not, for me at least, a book from which to learn about cooking; if you learn anything from Capon about food, it will be about the philosophy of the kitchen and less about practical tips or techniques. I enjoyed his writing more than any other aspect of the work, though, as Capon was erudite and witty, such as in his praise of the cleaver (even now a scarcely-seen knife in home kitchens_:

A woman with cleaver in mid-swing is no mere woman. She breaks upon the eye of the beholder as an epiphany of power, as mistress of a house in which only trifles may be trifled with – and in which she defines the trifles. A man who has seen women only as gentle arrangers of flowers has not seen all that women have to offer. Unsuspected majesties await him.

Capon despises the double boiler, as does Alton Brown today, and he praises wooden utensils, as does Michael Ruhlman, although the two disagree on the utility of the wooden spoon. (Ruhlman prefers wooden spatulas for scraping, and I concur, using silicone spatulas – unavailable at the time of Supper‘s publications – in applications where a spoon might be more functional, such as scraping the bottom of a saucier.) He talks about white and brown stock, how to make them and why you need to do so if you want to cook real food and to not throw away all that flavor in the bones. (One shudders to think at what he’d say about the modern proliferation of boneless, skinless, flavorless chicken breasts.) He speaks in praise of wine and discusses the ideal corkscrew. He goes on – and on – about the making of puff pastry and its highest form of expression, the strudel dough, which seems like an inordinate amount of work even to me, who thinks nothing of curing my own bacon or making my own preserves.

Capon’s techniques were quite modern for his era, with a sound understanding of the science of the kitchen underpinning most of his suggestions, but his dishes read as very dated today. So does the chapter on hosting a proper dinner party, where Capon even argues for asking guests to come in black tie. It was a different era, I suppose, and for that I give thanks.

Next up: I just finished Jasper Fforde’s wonderful young adult novel The Last Dragonslayer, which is pretty much a regular Fforde book without all the swearing, and have moved on to George Eliot’s Adam Bede.

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