It often happens that, like any number of people, I wonder what it’s like to be insane, to see and be conscious of the world as someone who is undeniably unmoored intellectually. Even retaining the power of intelligible speech is not a validation of rational thought going on. Nor that perceptions are accurate. The “reality” of the insane is what is in question.
It takes a village to make an idiot
It occurred to me the other day, as a thought experiment more than as a test, surely the seemingly held beliefs of our president, his version of the world we inhabit that we have categorized and organized and attempted to manage as a societal and political construct of significant complexity, is reducible to a limited set of conditions, controllable and manipulable. By the right management practice, our complex world can be regulated – though ironically, one condition of his stated universe is that the unregulated freedom to act, for individuals, but especially for organizations, and especially those that have, through some kind of evolutionary inevitability, aggregated vast amounts of wealth and power is a fundamental condition to sustain not just permanence, but healthy growth with no calculable end point.
The upshot of this baseline set of conditions, the result of it, is allegedly to be prosperity for all, invulnerability for our nation in a world that vastly outnumbers us and encompasses a far greater share of the planet’s land mass, and preeminence as a leader by example for our collective moral and ethical universe. I stand ready to be corrected in this encapsulated summary.
Now my thought experiment consists of this: imagine believing not only the premise, as I’ve summarized it, and interpreted through your own understanding of our president’s utterances on a range of topics, but the many manifestations of how the premise applies to the great variety of human endeavor, affecting our daily lives, our ability to govern ourselves, our ability to live with and work with our fellow citizens productively, and our ability to exist on the same planet with upwards of 190 other nations and over seven billion other human beings, never mind the vast natural habitat, the fauna and flora that exist on earth. How we conduct ourselves, and how we relate to our fellow citizens and the citizens of all other places on earth where they reside, can be deduced, though sometimes through tortured syntax, seeming internal contradictions, through the provable lack of logic, through the defiance of generally accepted scientific fact, through tautology, and through a form of perseveration.
Imagine you believe all that in the same way and to the same degree of certainty you believe in certain basic ineluctable verities, let’s say the daily cycle of 24 hours, the 365 day annual passage of the planet in a more or less regular orbit around the sun—or any other small set of verities of similar ilk you’d rather as a point of reference—and imagine thinking that, and all of it true, without cease, and despite arguments to the contrary that might break through some threshold of awareness of the world and other people, and channels of communication, you maintain to sustain your sense of well-being. Does it feel normal? Putting your everyday fears, anxieties, uncertainties, pent-up feelings of anger and resentment – things we all feel, likely – and concentrating on this core of belief, do you feel it’s sane to feel what you believe to be so. Do you think it would be safe for everyone to believe it? Can you live with that going on in your head?
First let me state, categorically, that I am not one of those people who is crazy about artist’s statements. Not from others, above all, but these are easy to avoid. And not from myself, so there are very few such verbal excrescences in my history. But accepting the current premise that it should be short, and in my own words, with every effort made to avoid jargon and pretense, and honest and forthright.
Second, let me offer, as caveat, the second part, below, though honest, is not necessarily true in all its parts. It is closer to art itself, however, I think, to leave the reader to decide for him or her or itself which parts are which.
Any number of people do wonder, especially of late, given my long history as a photographer, just what I am up to, and just how my current work departs, or let’s say progresses, beyond what may be the natural drift of the Dinin canon of images, collected now for over 50 years. There are those who believe they reveal a style that is identifiable. I would hope so. And unique. Even more so.
I am never sure myself that I am moving into areas of what I am very reluctant to call explorations, because it sounds poncey and like the kind of thing I was encouraged to do when I was 10 and betraying “creative” tendencies. I resisted, as it turns out in the full course of my life I have resisted everything, and I merely contented myself with taking photographs of things that struck me as photographable and worth recording (that is, using up costly resources and time).
It was possible after the passage of a number of years, at least the ones between the age of ten (if not, in actuality, earlier) and the age at which I learned with the full impact of its meaning a word that those who know me really really well knows is one of my favorite words of all time, that is, “quotidian.” It qualifies my favorite subject. The mundane, ordinary, largely unsung and, let’s face it, unnoticeable, details of existence as we plod through our all too brief lives continuously, albeit aware of its passage only from moment to moment.
The virtue of photography, the medium of the moment.
photographs I am working on now | a gloss on two images
Lately, I’ve taken to recording real quotidian moments. And as my quotidian, like that of so many people, especially in first world countries, consists of a certain amount of time spent in front of an illuminated screen, watching whatever I like to watch (an irrelevant facet of this subject as far as I’m concerned, so forget about it). I am interested in the image. I’m interested in the randomness of what we take in in our field of vision. I’m also interested in getting a well exposed photograph when I choose to press the shutter release.
So I have a small body of images of late, say the least six years, which is about the span of our household acquisition of a large screen monitor for watching video content – a 55 inch plasma screen. Most of my images were recorded from this device. But others were recorded from the screens of smaller devices, including a phone, a tablet, and a 27” color corrected monitor on my production desktop (I call it that, because that’s where I do serious manipulation of images).
Some of these images have leaked into the stream of images I deign to share in various forms on internet media.
Today, I am posting an image that was recorded deliberately with some sense of it constituting a genre, perhaps peculiar to me, but I doubt that. It is truly peculiar only when considered in the context of all other images I’ve taken, lately, and always. So a particular understanding can be gotten only by those people throughly familiar with images I have been making, as I said, for several decades. There’s, I figure, oh about three or four of you. Talk about small audiences. But I don’t mind.
The first image here is a screen capture of a thoroughly obscure attempt by a British production company to make a successful video series of a very idiosyncratic, if not wholly baroque sequence of detective novels by a Brit (and not the first one with a jones for ginning up Italian crime novels) named Michael Dibdin. It lasted for three episodes before being cancelled. His hero is named Aurelio Zen (an odd name, even to Italians, and explained as being because he’s from Venice—I have no idea what this means, and I don’t care). They didn’t stint on the production, and even got some eye candy performers, it happens with acting ability, to play the major parts. Rufus Sewell (who did a particularly splendid job of distinguishing himself as more than a pretty boy by playing the role of Queen Victoria’s mentor and first prime minister, Lord Melbourne, for PBS Masterpiece. Though Sewell is, today, a somewhat youthful 51, he took the role about two years ago, and played it as written, as a sickly, vaguely decrepit, but clearly still attractive, middle-aged man on the brink of death. It was only six years before that he played the much more youthful role of Zen – for all the good it did his career; though I’m not sure what was expected by those Brits who played the series seriously, shooting on location in Rome, with all roles assumed by Brits, playing native Italians, except for the love interest, who, it happened, was Italian, Caterina Murino, and whose claim to fame then was that she was the first Bond Woman in the first of the rebooted series of James Bond epics, starring Daniel Craig. Murino played a beauty, entangled with the villain, and suffers a horrible fate at his hands. In the role, as these things often go, she played a Greek. Must have been money determining nationality of characters; it made no sense otherwise.
But neither here nor there. I provide all these details deliberately and also fairly sure they in some way inform, except it’s too late now to tell, the viewer’s perception and appreciation, if any, of my first image, It’s entitled “Now Watching Zen, Zen.”
Now Watching Zen, Zen
The other photo seems more characteristic of a lot of other work of mine, but I will insist that, in fact, it’s informed by this latest impulsive strain of mine to capture what I’ll call, I hope intriguingly, packaged quotidian. Like most video concepts these days.
It’s a moment caught in the wild, while I was out in one of my rare public forays for any purpose other than to go shopping for food at Whole Foods Market, or for prescriptions at CVS. It records a phenomenon that I have taken note of for some time, and is a real thing, I am positive, though little noted by others, and certainly not by the world at large.
It is the little studied phenomenon of what, for lack of any formal term I have encountered, has to be called “womansplaining,” which is also the title of the second image. There is no need to belabor the phenomenon, duly noted long since by many, and having passed into the common vocabulary, of mansplaining, which is reprehensible and comical at once, and doesn’t deserve any attention from me, I don’t think. But decide for yourself and write to me; we’ll discuss it, as long as I don’t have to explain anything. Whatever other, possibly more sober and serious analysis of the phenomenon is, I will speculate, not only likely, but if it is or it isn’t, it’s not compelling enough to explore in a scholarly fashion. Someone will help me out I am positive, whether I invite the assistance or not.
Womansplaining, as I have fashioned it, and as I have observed it, is the manner in which one woman explains to another woman the immediate subject or topic in a series of these during what is often a wide-ranging verbal engagement. It is rarely a conversation, except for stock, usually terse rejoinders by the woman in the de facto role of listener, to keep the pace of social intercourse at a rate most likely to dispel detectable boredom or ennui in either participant. In short, the woman engaged in womansplaining is also usual the participant who commandeers the conversation, setting its agenda, and delving into the narrative with a level of detail that is sometimes astonishing to witness for its breadth somehow combined with specificity. Many items I would assume, but I am the wrong gender, so I’m probably wildly off here, were of the type that fall under the rubric of speaking for themselves, if not altogether self-evident. But I have long since discovered that, all matters of gender aside, I am a poor judge of what is of due importance to others. They will decide for themselves. I know they will. They always do. I’ve observed it many times.
The explanations in these exchanges can get quite complex, not merely in terms of verbal content, but combined with a concomitant (apparently standard) repertoire of manual gestures and gesticulations. You can tell what’s being said is important because of all the hand jive. That’s not fair, I know. But I’ll leave it.
The exchange recorded here was captured in a suburban restaurant that serves excellent ethnic food. It was only sparsely attended by patrons at lunchtime, but I happen to know most of its business occurs in the evening hours. During the course of the exchange I witnessed, and admittedly I did not observe every moment, never mind closely, as we were sitting three tables away. and mainly concerned with actually eating, interspersed with an actual conversation, I can honestly say now I did not observe either participant in the distant exchange consume one bite of food.
I wasn’t sure I should craft the following coda to this statement, but I can see it presents a little opportunity for doing something else that’s not so characteristic for me: a little merchandising… you know, marketing and promotion.
I wish only to observe about these images, which are suggestive of the totality of the impact I think they embody, like so many of my images, if not all of them, they would best be appreciated as actual objets d’art, that is, physical prints on photographic materials, rendered as I wish them to be seen as closely as I can, with all my skill, manage the process. Anyone wishing to see either of these images as prints should contact me directly and privately.
It is only in my lifetime to my knowledge, and largely restricted to the Anglo northern semi-continent of North America that individuals with Jewish forebears have relaxed a vigilance that most Jews of the modern era have instilled in them from birth. Having been born only within about a year after the ovens of the camps in Germany and Eastern Europe were extinguished, and as the first generation son of a couple of immigrants from that same enclave — whose families were tormented, if not outright killed, by their gentile neighbors in Russia, and whose immediate relatives sought refuge with them to the West – I was regularly, if passively and, so to speak, tenderly made mindful of the threat, however covert, “out there.” Whatever the outcome in terms of my faith, and in time I repudiated the religion of my fathers, I was never allowed to forget I was a Jew. Someone intent on making me suffer, if not worse, for that sole reason, would not care how devout or heretical I might be.
Blacks, I always understood, would have it worse throughout their lives, as they each wear their identity on their skin, and I have never encountered anyone of African descent, however remotely it could be traced, who, in some part of their conscious minds, was not aware of being the subject of a potential hostile gaze. At the very least.
Periodically, and it is happening again now, at this moment, because of the massacre of Squirrel Hill, Jews remind themselves of what too many are lulled into forgetting—a state of mind few African-Americans seem to allow themselves to indulge in. So vast is our country, and so large is our still growing population, that it has happened for virtually every identifiable ethnicity or sect or nationality that has found shelter in it that seemingly for them, if not ever for all, and never all at once, there is no longer a cause for alarm. No longer a need to fear bigotry, oppression, bodily injury or mortal danger.
However, it seems necessary every time there is an unexpected upheaval (and doesn’t a lack of vigilance, or a mere lack of staying alert, a lack of mindfulness, necessarily determine the condition of shocked surprise when it happens?) suddenly that group under attack, in however focused and localized a way, is reminded of the difference between true neutrality and dormant hate. With sufficient empathy, anyone among us, especially those who can discern some substantive and differentiable marker in their biological being that, under the malevolent scrutiny of an authority would define them as some alien “other,” will, like those once again active targets, realize their status as prospective prey – simply for being who they are. Of course, if the bigotry is overt, there is no mistaking it for disinterest.
But even in America, the friendliest of nations, how often is prejudice left wholly unmasked? How often is what at bottom can only be called hatred made naked, actively so, for anyone to see?
I’m not saying that the alarm and dismay, the sadness and grief, the unremitting emotional anguish of hearing of and seeing the victims of violence borne out of hate is inappropriate or serves no purpose. I am simply reminding all of us of the virtues of being mindful, if not consciously in a state of vigilance. I mean, whatever the level and degree of guardedness we exercise – and it should always be within the bounds of reason – complacency that is the yield of a false sense of security is likely not a rational way of carrying oneself through a world, and everywhere within it, that every day provides savage testament to the still untamed facets of human nature. There simply is no utterly safe enclave anywhere.
Having just undergone the relatively unpleasant, but fortunately rare, experience of having a shipped package from a reseller (in short, merchandise paid for by me) go astray, I am particularly sensitive to the matter of imperfect heuristics in the most banal of interactions. My concerns are amplified personally, because at one time in my career my income derived in part from having in my designer repertoire of skills the need to design and, unfortunately, implement user interfaces on computer screens.
In the case of my package gone astray, the Fedex Ground delivery route driver (I did encounter him the same day, because he managed to deliver the second package from the same reseller accurately) seemed harried and confused. It’s not surprising. These folks are required to deliver the day’s assignment of parcels before being able to quit. They have to account for every package, get signatures for those cartons and parcel requiring it, scan every single item delivered as to time and date of leaving it at its destination. And of course, all of this must be done accurately, that is, trying to ensure that the package goes not only to the right address, but the correct recipient.
All of this must be done, moreover, under the unique constraint of the carrier (and all of them are alike in this regard, but especially the major ones, because they carry the bulk of the freight and their logistics are particularly dicey as they have all those individual residential addresses to which they must deliver) being required to deliver within a certain promised window and, if the purchase cost threshold is exceeded according to tariffs and fees that have been negotiated to the fraction of a cent, they must do so at a contracted rate, with razor thin margins. In the case of sales over a stated amount (anywhere from $25 to hundreds of dollars) the reseller is picking up the cost, and the services are very competitive, but especially so these days as the U.S. Postal Service, in its struggle to reach profitable operations (at the mercy of a refractory congress, which otherwise takes up the slack of the cost of operations), is now carrying a lot of the water for the other two major national delivery services, FedEx and UPS. The most costly part of any route is the proverbial “last mile,” which is the figurative representative distance between the last rational distribution point and a recipient’s address.
In the case of my errant delivery, the package did require a signature. And the last mile, like all the preceding miles of transport, was being covered by FedEx Ground. The driver obtained a signature. Unfortunately it was the signature of whoever answered the doorbell or knock of the guy when he brought the package to the door of the wrong address, somewhere in my neighborhood (but now, four days later, I am as much in the dark as to where it went as any other ordinary shmoe just waiting for his purchase). The signature, according to the tracking data I am allowed to see as the addressee, was by someone named, apparently, Sshishaanna. If you know this person, please let them know I’m still waiting for the package they took out of the sweating hands of the FedEx route guy.
You’d think anyone accepting a package would, among other things, first check to see where it was coming from, especially if you weren’t necessarily expecting a delivery, and two, to check to see who in the household it is to whom it’s addressed. But no, we, in our general mindlessness, apparently just sign, scribbling whatever indecipherable nonsense appears on the crude screen of the tracking device the route driver hands you along with the plastic stylus that doesn’t seem to register half the time anyway. It used to be you signed and that ended it, but these days – and let me guess, could it be because more and more packages go astray and more and more efforts to trace the package fail because the signature is indecipherable, for starters? – if the driver can’t make out what you wrote, they ask for the spelling of the name you wrote. I’ll also guess it probably took more time for him to type in “Sshishaanna” than he took to read the label before ringing the bell.
I could suggest some things that, germane to the topic of this essay about how to make interfaces not only more friendly and efficient, but more accurate in the everyday contexts of costly logistics as the last step in the process of getting merchandise into the hands of the paying consumer. And this is true especially in these days of more and more retail trade being conducted on the internet, and with a lag (as small now as two or three hours, given Amazon’s intrepid advance to abbreviate the wait for your precious consumer goods) before what you’ve purchased is in your anxious little mitts. Why doesn’t that tracking gizmo that the driver hands you for your signature show in a conspicuous way the name and address of the recipient in clear and readable text with the caveat that you are about to sign for a package shipped to this individual and to please make sure it’s correct? That’s just for starters.
I don’t know how you train route drivers cost-effectively so that you reduce the kinds of imbecilic errors they perform routinely. And which even mistakes that result in sanctions they feel in their own wallets and purses do not encourage them to behave more mindfully in the performance of their salaried duties. But I do know there is clearly a great deal more to be done with the materials and technology at hand, which is being used anyway, and which would produce more and more accurate results (at greater cost-effectiveness) with the small adjustments that an informed methodology applied to the design of labels, device screens, and the mechanisms, both mechanical and electronic, used to ensure that the participants in a transaction are given the best chance of not screwing up. The untoward consequences in most cases are a small amount of frustration that most adults can shrug off, especially in a day or so. But sometimes the result, as this OUP essay adverts to, can be as disastrous and anxiety provoking on a mass basis as the goof that sent the entire population of Hawaii into a panic because of an alleged nuclear attack. The warning was an error of monstrous proportions in its effects, but tiny in terms of the mechanism deployed to trigger it on the simple assumption that no one who was thinking and paying attention would do absent-mindedly or in error.
The denouement of my package disappearance is that the reseller has to ship me another one, that is, as soon as they get more items in stock, because it’s back-ordered. Popular item you see. Flies off the shelves. Even if the cost is high enough that I get “expedited shipping” for “free.”
Since I was a boy I’ve wondered at the ability of people to own up, or not, to their failings and mistakes. Somehow I grew to expect that this is what responsible humans did, usually adults, and I understood it was at great personal cost at times, often in terms of humiliation, shame, and what required many more years of maturity and experience on my part to understand was a painful rendering of one’s personal sense of worth and esteem.
What took me considerably longer to understand – my earlier apprehensions about confessing one’s fault and conscious assumption of responsibility having been more of an intuitive perception, subject to the invisible hand of my parents’ moral suasion (if not, in retrospect, as well, in seemingly inconsequential episodes from time to time in my childhood, the more palpable stern upbraiding I took from my mother) – were the ways in which cultural forces have reshaped the methods and the narratives by which we remove ourselves from the forum of social engagement. We never openly admit guilt, and certainly not in some earnest and transparent heartfelt rendering of such feelings, but we take actions that are signals, or perhaps even more formally signifiers of our acknowledgement of that desultory state of conscience that itself signifies dishonor and mortifying embarrassment.
In the current climate of daily broadcasts of the untoward behavior of male authority figures toward their female subordinates – in plain language the constant stream of accusations of sexual harassment, abuse, if not outright violation, which justifiably goes largely unchallenged as to veracity, because there are inevitably multiple victims testifying – the inevitable response, the usual one, the one that seems almost autonomic in its spontaneity and lack of reflection, is denial of all charges. Inevitably the miscreant attests to his utter lack of such debased character as to behave in a matter contradictory to his innate respect and support of women and his lifelong championship of feminist causes, in spirit, if not in name. Given the preponderance of evidence that is all but sanctioned by the gravity of the charges even in the absence of formal testamentary oath-taking by the victims, there is a farcical quality to the defense offered by the offender. It would, indeed, be funny, if the circumstances and the repercussions of the prior acts did not redound so disastrously on the victims, while perpetrators too often retain their powerful tenure.
In the fullness of time, there are never worse repercussions, despite allegedly exhaustive inquiries and what is lamely often put under the rubric, as it is here, of “full and fair process of review.” Severe penalties are defined. If they are ever imposed, they seem never to hit the headlines with the same force as the original exposure, which usually is the culmination of years, if not decades, as in this case, of abuse and concealment (if not outright contemporaneous dismissal or minimalization, in those rare instances that victims brave the virtual institutional skepticism of accusations made at the time of the violation). As the promised new order of better vigilance and active fostering of an atmosphere and environment of safety and protection of the interests of vulnerable populations, but especially women who remain largely in positions of subordination and powerlessness, has yet to be established, the question remains about how seriously society is willing to punish, never mind speak of the remote potentiality of reform and rehabilitation, and vilify offenders in such a way that the prospect of the depth and extent of humiliation once publicly exposed will be sufficient to deter the behavior that occasions it.
Doesn’t “compute:” The apparent perception that the shutdown of government is either a viable political tactic or, more importantly, part of some larger political strategy – especially by the party not in power in any sane and predictable course toward overturning the present ratio of power in an election ten months hence. The plight of the Dreamers is now going on 20 years. The crippling of liberal, never mind progressive, objectives is an ongoing current crisis, in which the left continues to be at a disadvantage.
Makes no sense: The expectation that officeholders, especially congressional Democrats with seats in peril in the next national election, should vote along ideological lines for positions they know do not square with their constituencies. And that they should do so at peril of being challenged for those seats by more hardline partisans of progressive principles in a primary. If I were an incumbent trying to reconcile a successful campaign strategy for reelection with my own sense of adherence to principles, I’d say to challengers, bring it on. Either one argument will win the nomination or the other will – presumably the incumbent knows more about holding onto the seat. When did the electoral process get subverted with a preference for brinksmanship in legislative standoffs?
The New York Times today reports this:
“The grass-roots are rightly furious with a slew of elected Democrats,” said Ben Wikler, the Washington director of MoveOn.org. “In the Obama years, Republicans learned to be more afraid of primary challenges than general elections. But Democrats are still operating as though the Tea Party is more powerful than The Resistance.”
What I’d like to know is, how did the Times know that “The Resistance” was in upper case capitals? And whatever the case, what exactly is “the resistance?” To what? Who comprises it? How large a percentage of the electorate is it? This sounds discouragingly like propagandistic rhetoric of the left. MoveOn has a not too unblemished history of its own.
from today’s NYTimes:
Senate Democrats’ Vote to End Shutdown Infuriates Some on the Left
Forget Walter Cronkite. The best we’re going to do these days about truth from behind the curtain are Rex Tillerson and Steve Bannon.
We all look to heroes in the form of truth-tellers when our lives seem imperilled, especially by the larger, the more global, forms of threat. When mired in the disorder and chaos of war, or epidemic, or the greater natural catastrophes, we have always found in their words a kind of anchor for our fading sense of security and some glimmer of a chance at survival – if it’s not existential continuity that is jeopardized, too often the threat is to our apprehension of the decay of any hope of the feeling, vague, surely inchoate, but always real, of well-being. This notion that life, despite its hiccups and glitches, its disappoints and frustrations, will somehow overall be OK is possibly as essential to our will to go on as is being free of real and immediate palpable dangers to our lives.
In the past, especially during what is now effectively a two-hundred year epoch of accessible mass communications, first with pamphlets and broadsheets printed cheaply on paper, and more lately with instantaneous digital emissions that appear in the cold glow of our portable screens, we’re turned to those who somehow establish for themselves a quality that goes by various labels, but all of these amounting to some warrant of credibility and trust. With the shaming and exposure of the last crop of avatars of a semblance of truth, maybe better understood as “brands” of what passes for truth – hoist on their own petards of randiness and an arrogance of power; in case I am being too allusive here, I am speaking of the ruined careers of Roger Ailes, Bill O’Reilly, Matt Lauer, and Charlie Rose (not to show any political bias in pointing at skullduggers) – we are losing even the sense of some remnant of the kind of trust that not too many decades ago we placed in the hands and velvet delivery of such seemingly noble individuals as Edward R. Murrow and Walter Cronkite.
Not only have we been steadily trading down in what we find acceptable to label as “truth,” with some of us exercising even lower standards, and lesser indices, than others of us. Concommitantly we have obviously demanded less and less of our public seers and glorified towncriers, even as we’ve rewarded them with higher and higher emoluments for their ability to draw and keep a loyal, and preferably unquestioning, but certainly not taxing audience of followers and adherents. What we’ve lost with the downfall of this last crop of exposed sexual predators is not so much a reliable source of truth, sometimes not comforting to hear, but reassuring for its show of courage in the form of veracity. We’ve mainly lost the comfort of a familiar and expected face. In the end, I suspect, it may be no worse than the adjustments required of us when death strikes a celebrated and popular figure prematurely, not to mention unexpectedly.
Some of us may feel there’s not much lost at all. The greater loss is something more abstract. It’s the loss akin to the loss of reason. Even as reason and logic are thrashed, as a manifestation of the age, along with their greater, if more abstract, sibling truth. I’ve long since convinced myself that the result is that even greater loss: a reluctance to accept the truth in whatever unexpected form we find it, perhaps sealed in a shipping carton, like an Amazon reward, or perhaps a bomb, or perhaps merely a load of horse manure right on our front steps when we open the front door of a morning.
What I’m getting at with all this is that we must cling to whatever shreds of truth we discern whatever the source. We may have to credit that source with whatever tatters of humanity necessary to honor in them as a sign, indeed, of some vestigial humanity of their own. It’s a bestowal of recognition we may be reluctant to extend, for any number of arguably good and justifiable reasons given their apparent characters and past behaviors. There is something to be credited though, if there is any hope of America (and Americans) for survival as a respectable political entity in a world where this is still the first best way of establishing bona fides in the commmunity of nations.
It’s possible that one unseen benefit, an artifact of some still nascent healing process, will be to tune our instruments for eliciting compassion and empathy by conveying the smallest necessary bit of credibility – as I say, where we can find it – on those whom otherwise we might cast utterly into a state of non-existence simply because they are not so much evil as hideously inconvenient to our own possibly too rigid sense of the proper constituency of an acceptable world order. We are all fragile vessels, and perhaps it is true that in the language of such a trope their fragility is greater than ours, but we must acquiesce I’m afraid, if there is to be any real hope of progress, in the recognition that even these are humans after all.
And of course, there is that sought-after solace, and that comforting sense of security, and that hope, however vague and evanescent it seems at the moment, in accepting that, despite the messenger, there simply is a certain stubborn immutable truth in the pronouncements of Rex Tillerson, a few months ago (concerning the effective cerebral competence of our president), or of Steve Bannon, just yesterday (concerning the dire insinuation of incompetence, and worse, into the administration in the characters of the president’s own offspring).
I personally am reassured in persuading myself there is sufficient credibility to build on, and see these provocative pronouncements as more than transitory, possibly even involuntary, utterances of a kind of rueful humor. As merely that, they get us nowhere.
Book jacket of re-issued essay collection, first published in 1969.
Having myself always been an inveterate notebook keeper, but with no substantive knowledge of the habits of other notebook keepers, whom I’ve known in a meaningful way since I was in college, I have no idea why others do so. Or, consequently, what they take notes of, how they take them, of what they consist rhetorically, or why they think they keep a notebook in the first place. This is not true of Joan Didion.
There’s this essay (which I am sure I read back when it was published in the late 1960s, but of which I have no recollection) from the redoubtable Ms. Didion. What’s clear are two things, one not very important, because it’s personal, and the other which seems to point to maybe a significant insight.
The unimportant thing is, it’s clear that Joan Didion and I have different feelings on the subject, and different motivations. It’s not as clear that she is solid on recognizing that maybe her natural note-taking instincts are not universal ones.
The more important thing is what seems to emerge, from her generalized thoughts about the specific kinds of notes Joan Didion takes and why she thinks she takes them (because there’s not much here demonstrating the content of specific notes; and what there is, as she indicates is true even for her, is that sometimes notes can be so vague as to require massive reconstruction as to the factual underpinnings, the actual event that may have inspired taking a note, and the probative value in other contexts, like a deposition, of the documentation). What seems to emerge, specifically for me, is that maybe there is the foundation of some kind of taxonomy here.
Maybe, I’m thinking, there are those of us more subconsciously led by an urge eventually (and only speculatively and provisionally) to be writers of what has come to be called creative nonfiction. And there are those equally internally disposed, but with different objectives in mind, if only vaguely and possibly wholly inchoate, to write what is called fiction. I’ll only interject here, as some are coming to believe (and why would we expect otherwise in this age of things becoming indeterminate and not so distinct, or, if you prefer the term, queer – presumably as opposed to definitive, precise, replicable, evidentiary, and “normal”): as if there really is a difference ultimately (and that qualification is _so_ important) between creative nonfiction and fiction.
Why did I write it down? In order to remember, of course, but exactly what was it I wanted to remember? How much of it actually happened? Did any of it? Why do I keep a notebook at all? It is easy to deceive oneself on all those scores. The impulse to write things down is a peculiarly compulsive one, inexplicable to those who do not share it, useful only accidentally, only secondarily, in the way that any compulsion tries to justify itself. I suppose that it begins or does not begin in the cradle. …
Keepers of private notebooks are a different breed altogether, lonely and resistant rearrangers of things, anxious malcontents, children afflicted apparently at birth with some presentiment of loss. …
So the point of my keeping a notebook has never been, nor is it now, to have an accurate factual record of what I have been doing or thinking. That would be a different impulse entirely, an instinct for reality which I sometimes envy but do not possess.
I would tell you what I do, but I am not Joan Didion, who had ample reason I surmise in retrospect even then to believe that there were people who cared to know, separate and apart from what issued from those notes she kept.
I may dip as far down into my being as I care to and come up with the solid sense that what I feel is what must be the right way to feel. It is. For me. That’s not to say I doubt my beliefs and interpretation of how to go about life and get around the world I inhabit. I’m thoughtful and analytical, and prudent and careful. I can be punctilious, and, even more, scrupulous in my choices. I am rarely rash. Nevertheless, I have to keep reminding myself that what I think is right is not necessarily what everyone who is right-thinking in their own minds believes as well. As of this morning, the clash between North Korea and the United States has taken an incremental change to the status of personal feud, between two tyrannical egomaniacs—both small change when it comes to their worth as moral and ethical leaders, but each with his fingers on very lethal nuclear buttons.
It occurs to me, as I ponder the possible outcomes, that at least part of the analysis of what strategy will work in terms of neutralizing a rogue threat—lest there be any mistake, I am talking about Kim Jung Un and his small but deadly arsenal—now must take into account matters of character, role-playing, and the myths we all cherish about heroes and champions, and how the latter are supposed to behave in times of peril. No matter how bellicose in many other regards, especially behind the faceless abstractions of military strategies implemented on a grand scale with talk of “forces” and “troops” and “armies” and “civilians,” that is, always plural and mass nouns (so there is no incentive for the ordinary citizen to think, even for a minute, that in actuality we are talking about the actions of individual combatants, ordinary men and women like ourselves, under orders, or merely about the individual victims of execution of a particular order of battle, the dead and wounded of bombings, errant drones, missiles, and small arms fire), American presidents and then down the chain of command, pretty much without exception, tend to try to appear to be grave, serious, sober, rational, and above all cautious, so as not to make it a contest of individual wills or personalities. They work mightily not to have it appear personal, for sure, but they also work mightily to wear the mantle of responsibilty for the actions of the mightiest military force that has ever existed. They pay a price for proceeding cautiously, at the hands of critics who, at least philosophically, embrace a posture of displaying greater strength and the ultimate ability to crush virtually any enemy—short of bullying, of course, though there are those voices, always, in the halls of government, and among the rabble, who believe that the label “champion” is synonymous with “tough guy.” And tough guys talk tough.
Trump certainly talks tough, and it repulses me, more than anything else. But I sit in my zero-gravity chair (there is enough tension in my life, in the personal sphere and in the global sphere, that I don’t want to put any more strain on my back than I have to, on top of ingesting unpleasant news about the state of the world) reading today’s New York Times with its account of the exchange of school yard taunts traveling around half the world between Washington and Pyongyang and I am left to ponder what’s going on—to examine the meta-text so to speak, and compare my spontaneous reactions to what I imagine are the responses of others, especially those unlike myself. First, the shot across the bow, while Trump stands defiant and bristling with menace on the deck of the good ship United Nations: “dotard,” that now rare, vaguely British and hence vaguely charming and formal epithet—and, so, given the source, vaguely comic and yet apt… would that we all had the presence of mind, the nous (that Greek philosophical term, with its overlay as a quality of intellect: that determining affect of “gumption”) to call Trump what he is, among other things, and that is just another alter kacker. And, with his enfeebled and meager arsenal of taunts and insults—with which he is admittedly quite effective, there’s something to be said for a limited range of weapons, used repeatedly and in volume—Trump counters with “madman,” quickly abandoning the actually jaunty (and probably mistaken) provocation of “rocket man,” well intended, but in a different way than Kim’s use of an archaism to belittle he who is, indeed, an ancient one, falling comically into the swirl of spent cultural memes.
If only we needed to look forward merely to a battle of words. I’ll put the latter-day masters of the language that gave us Wilde and W.S. Gilbert, Shaw and Joyce, Orwell, the Python, and leaping across the ocean to our shores, also gave us Twain, Mencken, Parker, Kauffman, Perlman, and Marx (and I don’t mean Karl) up against a post-adolescent who nevertheless does throw across some incisive verbal weaponry, albeit with the added burden of having to work in a language other than his own, for the sake of the larger audience (and because he doesn’t have to work very hard to shore up his constituency, which he has, for the time being, let us concede, largely by the short hairs). But there is always the risk, as there has been on the Korean peninsula since the ascendancy of the Communist Chinese on the mainland in 1949, that it will become a very hot war of deadly weapons.
And what I wonder, after a lifetime, mine, of living with such a threat, which flows and ebbs like the proverbial tide, over us from so far away in the world, how many people—sick, perhaps, of the dread, of the nameless anxiety, at once ridiculous and real, fomented by a backward country of 25 million subjugated people who have withstood possible annihilation in the form of hot war, cold war, famine, and the ravages of capitulating to the demands of a regime, now three generations old, whose sole reasons for being are to be venerated (for whatever complex set of reasons) and to be self-perpetuating—are thinking and feeling the same thing, opposite those feelings of nausea and repulsion of mine. “Yeah, it’s about time.”
“Who are they to push us around?”
“We need to talk tough, and stand tall, and not take any guff [use whatever other euphemism you like here].”
“Thank god. Trump will show them! And teach them a lesson.”
At this stage, it little matters what the actual consequences will be of “talking tough” in a way that materially is no different than the resistance, cajolery, diplomacy (both visible and behind the scenes), and cautious but prudent policies we have exercised for over 60 years, while two armies of Koreans eye each other across no man’s land. That there are now significant rhetorical differences is clear*, but even these have consequences, which will not become clear until we learn exactly what Trump thinks he is doing, beyond imposing on as many people as he can at once with the mere tactics of swagger and braggadocio (and I don’t pretend to believe for a moment that he is unaware of exactly what maneuvers he has at his disposal to deploy—and even taking into account that he is also likely aware by now, eight months into his fragile tenure, that in Kim he is no longer dealing with a business adversary akin to those he faced while trying to build a hotel in a Middle East oasis). He does not do well with humiliation—which he is courting, if he actually has no desire to act like the monster he would be if he attempted to unleash our forces, in any way that exceeds a token show that somehow manages to be effective in humiliating his adversary, the scion of a tradition that has its own monstrous ways of neutralizing much smaller incidents of being humbled.
* One problem is that political discourse has become coarsened, and generally less civil, as a result of the past five cycles of presidential politics—with all of the more localized interstitial contests increasing the opportunities for vulgarizing and debasing not only the vocabulary, but the general rhetorical tenor. Now, with the most proficient perpetrator ever of applying the vernacular to the previously fairly elevated, if not polite, stage of addressing opponents, adversaries, and even colleagues and allies, with some degree of tacitly accepted decorum on a world stage, it is that much harder to assess the impact—never mind the underlying significance, at least in terms of degree, if not force of influence—of street language that could as easily be bluster as it is mere verbal prelude to mortal physical engagement. Parley is an art that was invented in the days of leather and steel armor, when potential combatants rode on horseback. It is an art, I am afraid, that has had its methods and techniques fade and wither. Today, the battle is usually for people’s “minds,” that is, the inclination, hopefully favorable, to those who are the authors of the utterances. But the effect of Trump’s words—the ability to differentiate real intent from figurative manipulation of popular sentiment is beyond me, and as far as I can tell, beyond every commentator, interpreter, analyst, pundit, you name the expert, that I have seen—must, at some point, do more than keep an entire population in thrall. At some point, actions will occur. And it is what they may be that I dread, far more than the largely inept usages he deploys.
At the behest of a good friend, who asked me on Facebook what I thought of the following article on the Web, I read the article. I tried to read it twice, to assist in getting past a significant number of potholes and bumps in the text, but I simply could not muster the initiative to get past that first reading, which left my friend feeling with regard to Mr. Kay’s narrative, “he goes over my head a few times.” I felt, conversely, that my friend was being charmingly polite and self-effacing. As you will see, I can’t manage these otherwise authentic sentiments and remain credible in what would be in me my feigned sincerity.
Here is the link to the “Fast Company” Web page with the article in question. You can read it before or after reading what I have to say. Or, if you have sufficient self-regard, you can skip it altogether. If you have an overabundance of self-regard, it’s possible you’ll elect to stop reading me right here.
Undoubtedly Alan Kay has always been a smart cookie. It’s not entirely clear that he is able to articulate intelligibly and clearly what goes on in that head of his, not from this Fast Company interview. It’s been filtered through the mindset of a typical Fast Company contributor, which is to say, one of a huge team of well-educated millennial ax-grinders. Whatever Kay actually said remains, likely irretrievable, in the silicon pathways of Brian Merchant’s digital recording device.
That’s the first problem with extracting anything of meaning, never mind of value, from this deliberate, cozy, but still reverential brush with the greatness of late 20th century cybernetic science pioneers. The second problem is that, despite the first fact, I think, but cannot be sure, it’s possible to extract some hints of motive in the various expostulations of Mr. Kay, though these may have been colored by the mission of young Mr. Merchant (as evidenced in his selective contributions to the “conversation” documented here). It sounds like there’s more than a bit of the product designer manqué in Kay, and despite his generous assessment of Steve Jobs’s marketing genius, it seems clear that the deficiencies he delineates in the progress of the product concepts he envisioned with his collaborators more than 50 years ago now are more of a marketing nature, than of a failure in the evolution of the underlying technology, which he hardly touches on (possibly because the lede here should have been not that Mr. Kay is not impressed—this seems to be a fragmentary memoir of his history of insufficient esteem for the accomplishments of Mr. Jobs, with whom Mr. Kay seems to imply a collaborative bond—but that Mr. Kay would have loved to have introduced products to a market that had the same demonstrable, indeed monstrous, success as those that Apple actually did present so successfully, going back to the iMac).
Further, and this is the third and possibly the biggest of the problems I have reading this feature story from “Fast Company,” it is not at all clear that errors in navigation, so to speak, for the great ship of Human Knowledge (with its fleet of support vessels, which entail the means of not merely furthering its course, but how it will continue to sail the endless seas of the universe), at least since the advent of products that further what I’ll call the market for consumer computing, are attributable to the products being offered so much as the applications to which the market asserts its preferences. In short, it’s never been my perception that Apple envisioned the design and production engineering of a product that would optimally enable spending hours playing the wholly hermetic self-involvement of a game called “Candy Crush.” Along these lines, and more in an abstract sphere, Kay had occasion to allude to the great, if not culturally cataclysmic, aperçu of Professor Marshall McLuhan concerning the impact of certain specific mechanical technologies on not only human societies, but on human nature. I think it’s unfortunate that Kay, I am sure unwittingly and unintentionally (but who knows?) perpetuates the perception that McLuhan was a philosopher (and maybe possibly an evolutionary psychologist) when he was, in fact, mainly a literary qua cultural critic.
I can’t be sure of this, though, because, ironically (which Merchant and Kay make clear is the touchstone communicative mode of the zeitgeist), albeit Kay lavishes praise on the rhetorical skills of such as Neil Postman, or even further back to Bertrand Russell (“that bastard”) being capable of writing “like a dream,” Mr. Kay is not capable, at least he doesn’t talk like a dream… All of this suggests, and punctuates the perceptible fact in the form of this published interview, that unlike them Mr. Kay is not capable of being either clear, first and foremost, and thereby persuasive—especially of facts, it’s suggested, not otherwise palatable to the recipient of the argument. But then, this is a heavily edited and manipulated interview on the heels of a major product introduction by the world’s largest company in terms of market capitalization. And it appears in Fast Company—a tarted up business magazine that has what seems to be an inalterable mission. Its agent, in this case, the aggressive journalist bent on positioning himself as the resident historian of the development and impact of the Apple iPhone, states his professional purpose (on his LinkedIn site profile) as follows:
Today, he spends most of his time investigating the myriad ways humanity is attempting to survive itself.
Talking of high-minded purposeful solipsism.
Instead of McLuhan, it seems as if Kay, and his self-appointed henchman Merchant, should have dug a bit more into the ideas of Teilhard de Chardin, and in particular that of the noösphere. It’s a concept that has been kicking around (though it’s hardly a popular lively topic) since the 1930s, and thereby lends a certain estimable patina to the already comfortably burnished ideas that issued from the labs of not only Xerox (the company that never got over not becoming what Apple has proven itself to be, though it showed every promise of doing so; it just could never get over the hump of being utterly incapable of conceptualizing and developing products that could be marketed and sold successfully to the mass consumer market… something that Sony, Apple, and for a long while (until it lost its technological grip) Polaroid, among many others, had proven themselves to be), but of a great number of academic laboratories and whole departments in the applied and theoretical sciences.
The notion that there is a concurrent, coextensive, and (insofar as I can understand some complex and possibly arcane theory) commingled developmental human capacity keeping pace with, if not finally and now (should I say NOW!) exceeding the excrescences of evolution, usually understood in terms of natural selection is, in short, not a new idea. That there is a superceding (what I will provocatively call) ontological development in the evolution of human epistemology—please IM me if that “human” is redundant, and I’m just sounding like a fool—remains to be proven, however. But a lot of people seem to sure want to think so. And a lot of very smart people are counting on the insinuation of certain largely 20th century technologies (starting with the Turing engine—in the form of the still barely modern digital computer—and continuing through the accretive accumulation of a wide range of programming languages, including so-called object-oriented ones, but not stopping with them, as well as mimetic architectures for computer engine design (with their tightly bound software|hardware manifestations) with neural networks the most prominent as an example in my mind) in the gestation of some new kind of what I’ll call consciousness, and which Kay here, very clumsily and slightly incoherently calls “another level of thought.” There is, possibly, some suggestion, and this would be particularly in keeping with the thinking of the theorists of noöspheric structure, that this presumably extranumerary level of thought is, in fact, a wholly new level of thought—somehow, again mysteriously and incomprehensibly (here) aided and abetted, if not stimulated, with some vague suggestion of insemination, by the great potential computing advances envisioned in Palo Alto, and other places. That, the aiding, abetting, the, uh, stimulation, the, erm, insemination, which is to say, the enabling of some new dawn of thinking would occur if only we would let it. Except we are bent on watching serially, or with sporadic binging, entire seasons of the alleged comedy series “Bojack Horseman.” All that potential enlightenment down the omniverous black hole of popular culture.
Having said all that, allow me to say, just briefly, because I am afraid that I have already taken up too much of your time to leave you comfortable, even at the risk of seeming suddenly to change the subject. I’m not. I’m just doing what every creative nonfiction writer in this day and age does, worth his or her rhetorical salt, and that is, I am making it personal, because the mission of deconstructing and then deriding the suspect emissions of a noteworthy brilliant computer scientist is always a dead end. Unlike Mr. Merchant, who by familiar conversational postures and ploys suggests he is, I am not by any means Mr. Kay’s peer (though, to play the age card, I am far closer chronologically than Mr. Merchant can ever be while Mr. Kay lives—and thereby have my own memories of the very same periods of the development of computer products and the underlying science and engineering).
Nevertheless, I have no problem stating that I am not at all unimpressed by Apple’s latest product announcements, and especially in the light of what small lights went off in my mind (kind of premonitory LEDs) as I watched the Apple Event on September 12, the extended product commercial, wherein they announced the much anticipated new line of iPhones. First let me say, and I must offer the caveat that I am not an inveterate watcher of these fanboy events—I’ve never watched one from beginning to end, as I did this one, before. Something told me, and I can’t say what (nor do I wish to devote the time and emotional energy to figuring out what “told” me; I’ll just say, I have a lot of faith in intuition), to watch.
After consciously noting and filtering out that tsunami of ejaculations (I am speaking entirely of rhetorical phenomena) from the mouths of the parade of Apple executives delegated to announce the products and their attendant features, consisting essentially of the words, “beautiful” and “magic,” I realized that two things struck me as particularly compelling. I don’t pretend to be an exhaustive reviewer of popular media, or even the self-consciously nominal intellectual fare of which I am a significant consumer. But little attention was paid to two facts about the new products, one a functional capability of the newly announced Apple Watch Series 3 and the other a facet of the underlying enabling computer design of the new crown jewel of smartphones, the iPhone X.
First, we were told that in addition to the liberating capability of being able to don a watch that would leave us coupled, with an available signal of sufficient power, to the nation’s grid of cellular transmitters, the watch, with forthcoming software revisions, will be capable of monitoring cardiac arrhythmias. This is very big. It’s big, no doubt, in terms of a significant potential advance in diagnosis and prevention of debilitating, if not fatal, cardiac and cerebral anomalies. Without belaboring this (this is not the place, and I don’t have the time, even if you do) this can have a significant impact on ensuring well-being and greater healthy longevity for humans, and I would suggest, tantalizingly, that this has implications for how we will be able to think about the nature of mortality, and all the attendant epistemological matters pertaining. Talk about a new “level of thought.”
Second, and this could be even bigger, but I can’t say, because I don’t have the bona fides for even thinking about potential applications, the new iPhone X, embedded in the Face ID engine of the product, has a computing advance—with clear, proven, highly affordable manifestations, albeit as a consumer product the vendor is hard-pressed to describe to an avid public in any language other than to use the ridiculous word, “magic.” It’s not magic, but it is incredibly powerful, and it will fit in anyone’s pocket. I am speaking of the architecture of the new A11 Bionic Neural Network chip in the iPhone X. This was conceivable, but, if you will, unthinkable in a consumer product, back in the 1980s (for perspective, the Macintosh, which Mr. Kay considered the first personal computer “worth criticizing,” was introduced in 1984; it was capable of facilitating, but in what in hindsight was only in the most primitive way, the graphic user interface, with the ability to “draw” on the screen of a cathode-ray tube… and, frankly, not much else worth noting, except the use of a new “input” device charmingly called a mouse, and all of which were envisioned by Mr. Kay and his cohort at Xerox PARC labs, back in the 60s and early 70s—which is to say, it took, let us say, 10 or 15 years to see realized in a consumer product). It has, for practical purposes, taken 30 years for a true neural network architecture to see realization as a viable product.
I’ll just say, to conclude, that it’s too bad, to note only one major benefit at least as Apple presented it. I mean this aside from the vaguely engaging (not sufficiently to justify replacing my perfectly fine current iPhone 7+ model, less than a year old, outmoded as its technology suddenly has become; I will just have to live with the humiliation) application of highly secure three-dimensional facial recognition to permit use of the phone. It’s really too bad, in fact, that Apple in their considerable wisdom (borne of incredibly successful and undoubted marketing acumen—certainly Mr. Kay attests to it) chose to put enormous emphasis on what I can only describe as the colossally trivial ability to animate cartoon characters with a simulacrum of basic emotive expressions, and all that anthropomorphically at best.
You’d think, and I hope in a small way, that Mr. Kay would be in concurrence, if this is not precisely what he was trying to say, and would have without the interference of Mr. Merchant, the world has enough smiling, grimacing, gesticulating cartoon panda bears.
I could add that, once you have an iPhone X, unless you can use it to solve some significant complex problem that has eluded very serious invesigators and researchers for years (which I fully intend to do with mine), I would suggest you put down the phone making sure it’s on its self-charging wireless Qi pad, and go play with a dog. Salutary for all aspects of the brain chemistry. But I won’t add that, because it would be snotty.
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