love

Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.

I refuse to accept the idea that man is mere flotsam and jetsam in the river of life, unable to influence the unfolding events which surround him. I refuse to accept the view that mankind is so tragically bound to the starless midnight of racism and war that the bright daybreak of peace and brotherhood can never become a reality. … I believe that unarmed truth and unconditional love will have the final word in reality. This is why right temporarily defeated is stronger than evil triumphant.

King, Martin-Luther, Nobel Acceptance speech, December 1964

A good read on a day such as this one …

to be surpassed

Jan Wierix, illustrated proverbs, ca. 1568. A rough English translation: “Because so much money creeps into my sack, the whole world climbs into my hole.”
Jan Wierix illustrated proverbs, ca. 1568. A rough English translation: “Because so much money creeps into my sack, the whole world climbs into my hole.”
When Zarathustra arrived at the nearest town which adjoined the forest, he found many people assembled in the market-place; for it had been announced that a rope-dancer would give a performance. And Zarathustra spake thus unto the people:

I teach you the Superman. Man is something that is to be surpassed. What have ye done to surpass man?

All beings hitherto have created something beyond themselves: and ye want to be the ebb of that great tide, and would rather go back to the beast than surpass man?

What is the ape to man? A laughing-stock, a thing of shame. And just the same shall man be to the Superman: a laughing-stock, a thing of shame.

Ye have made your way from the worm to man, and much within you is still worm. Once were ye apes, and even yet man is more of an ape than any of the apes.

Even the wisest among you is only a disharmony and hybrid of plant and phantom. But do I bid you become phantoms or plants?

Lo, I teach you the Superman!

The Superman is the meaning of the earth. Let your will say: The Superman shall be the meaning of the earth!

I conjure you, my brethren, remain true to the earth, and believe not those who speak unto you of super-earthly hopes! Poisoners are they, whether they know it or not.

Despisers of life are they, decaying ones and poisoned ones themselves, of whom the earth is weary: so away with them!

Once blasphemy against God was the greatest blasphemy; but God died, and therewith also those blasphemers. To blaspheme the earth is now the dreadfulest sin, and to rate the heart of the unknowable higher than the meaning of the earth!

Nietzsche, Friedrich. Thus Spake Zarathustra: A Book for All and None. Translated by Thomas Common. Edinburgh, UK: T. N. Foulis, 1909.

controlled ‘change’ or what?

With the current and ongoing waves of technological ‘change’ including the so-called ‘disruptive’ sort like AI, the question comes up about the nature of that change and indeed whether we might use the term ‘change’ at all. Change could be split into a ‘socially-mandated’ kind and all other types of change, but this seems unproductive. Change exists as a ground state upon which the social categorizing of it forms an artificial construct. What is human-driven change? The Institute of Industrial Engineers posits the following with a sense of controlled/controlling humanism:

Change is…..

Change is something that presses us out of our comfort zone. It is destiny-filtered, heart grown, faith built. Change is inequitable; not a respecter of persons. Change is for the better or for the worst, depending on where you view it. Change has an adjustment period which varies on the individual. It is uncomfortable, for changing from one state to the next upsets our control over outcomes. Change has a ripping effect on those who won’t let go. Flex is the key. Even a roller coaster ride can be fun if you know when to lean and create new balance within the change. Change is needed when all the props and practices of the past no longer work. Change is not comforted by the statement ‘just hang in there’ but with the statement ‘you can make it’. We don’t grow in retreat, but through endurance. Change isn’t fixed by crying, worrying, or mental treadmilling. Change is won by victors not victims; and that choice is ours.

Change is awkward—at first. Change is a muscle that develops to abundantly enjoy the dynamics of the life set before us. Change calls out strength beyond anyone of us. Change pushes you to do your personal best. Change draws out those poised for a new way. Change isn’t for chickens. Change does have casualties of those defeated. Change will cause us to churn or to learn. Change changes the speed of time. Time is so slow for the reluctant, and yet it is a whirlwind for those who embrace it. Change is more fun to do than to be done to. Change seeks a better place at the end and is complete when you realize you are different.

Change is measured by its impact on all who are connected to it. Change is charged when you are dissatisfied with where you are. Change doesn’t look for a resting-place; just the next launching point. Change is only a waste to those who don’t learn from it. Change happens in the heart before it is proclaimed by our works. Change chaps those moving slower than the change itself. If you can change before you have to change, there will be less pain. Change can flow or jerk, depending on our resistance to it. Change uses the power invested in the unseen to reinvent what is seen. Change is like driving in a fog – you can’t see very far, but you can make the whole trip that way.

Change is here to stay. — Institute of Industrial and Systems Engineers

Change did not come recently, ace, it’s been around all the time, everywhere. And if quantum is any indication, change anywhere in the cosmos is experienced everywhere, simultaneously. And, finally, it’s not a social phenomena, and it’s not ‘driven’ by humans, we just happen to be around for the ride, on the back of the tiger!

the Universe is vast

Inability to focus on particulars that swarm the mind, fleeting. What to write about? Is there anything of substance to say? The world is so full of re-creations of an infinite multiverse: the universe is … whatever you want it to be. After that, it is what it is, or, perhaps, what it isn’t.

The human race consists of a small group of animals which for a small time has barely differentiated itself from the mass of animal life on a small planet circling round a small sun. The Universe is vast. Nothing is more curious than the self-satisfied dogma with which mankind at each period of its history cherishes the delusion of the finality of its existing modes of knowledge. Skeptics and believers are all alike. At this moment scientists and skeptics are the leading dogmatists. Advance in details is admitted: fundamental novelty is barred. This dogmatic common sense is the death of philosophic adventure. The Universe is vast.

[John] Dewey has never been appalled by the novelty of an idea. But it is characteristic of all established schools of thought to throw themselves into self-defensive attitudes. Refutation has its legitimate place in philosophic discussion: it should never form the final chapter. Human beliefs constitute the evidence as to human experience of the nature of things. Every belief is to be approached with respectful inquiry. The final chapter of philosophy consists in the search for the unexpressed presuppositions which underlie the beliefs of every finite human intellect. In this way philosophy makes its slow advance by the introduction of new ideas, widening vision, and adjusting clashes.

Dewey, John, Paul Arthur Schilpp, and Lewis Edwin Hahn, eds. The Philosophy of John Dewey. 3d ed. The Library of Living Philosophers, v. 1. La Salle, IL: Open Court, 1989.

cyanosapiens

In the long run, we may be able to environmentally overcome our thickening web of industrial toxic wastes but, if we follow the cyanobacterial model, vast numbers of humans would be destroyed before natural selection kicked in. And despite our rather inordinate confidence in our own technological prowess, biology remains much more effective than human technology in devising elegant long-term solutions to pollution and population control. In fact, we humans have never sustainably done the former, and we show no signs of being able to do the latter (although war is the top contender). Plus, cyanobacteria compose not just a single species (as we do) but also an entire multispecies “phylum [that] exhibit[s] enormous diversity in terms of their morphology, physiology and other characteristics (e.g. motility, thermophily, cell division characteristic, nitrogen fixation ability, etc.).”

Clarke, Bruce, ed. Earth, Life, and System: Evolution and Ecology on a Gaian Planet. First edition. Meaning Systems. New York, NY: Fordham University Press, 2015.

ecological education

One of the penalties of an ecological education is that one lives alone in a world of wounds. Much of the damage inflicted on land is quite invisible to laymen. An ecologist must either harden his shell and make believe that the consequences of science are none of his business, or he must be the doctor who sees the marks of death in a community that believes itself well and does not want to be told otherwise.”

Leopold, Aldo. A Sand County Almanac and Sketches Here and There. New York, NY: Oxford University Press, 1972.

Systems thinking and the narrative of climate change (excerpt)

The problem of climate change has become a part of the current global discussion, due to the Paris Accord. Current mainstream arguments focus on three specific components of the problem: (1) the disputability of global warming, (2) the relevance of anthropogenic contribution, and (3) the extent of the dangers associated to an increase of the global temperature. Key players appear to have difficulty moving the discussion past these three components of the problem, towards potential solutions. Instead, the discussion returns again and again to describing the problem, in greater and greater detail, with arguments stalling on various small pieces of the problem. Our inability to move past the problem to solutions is based in part on how the various critics frame the discussion. Critics on both sides of the issue are subject to a framing effect, where we house the problem mentally within the boundaries of the human economy. While opponents of climate change suffer from their own framing effect, this post focuses specifically on the proponents’ framing effect. Those who advocate for policies to limit climate change make four main assumptions that impact their thinking:

  • Those concerned about the climate place the environment either within the global human economy, as a subsystem, or externally, where it can be used at will, endlessly. As a corollary to this mindset, the problem of climate change is an anthropogenic problem caused by humans, with no real impact on our resource base, which is either external to the system and infinite, or internal and thus, not critical to our life support.
  • Because the human economy is more important than the environment, societal economic growth is an inviolate mandate for all countries. The assumption is that we can support economic growth while solving the problem of climate change.
  • Globally politicians have the will and options to create viable, effective actions that limit the temperature increase without harming economic growth.
  • We can use technology to find suitable solutions that will eventually handle, if not overcome, most of the problems. Moreover, added technology does not use added energy or environmental resources.

Unfortunately, these postulates are false.

Gonella, Francesco. “Systems Thinking and the Narrative of Climate Change – A Prosperous Way Down.” Blog. A Prosperous Way Down, July 23, 2017.

Anthony Zega 1962 – 2019

death

[Ed: I will continue with these remembrances, in the moment this is all I can manage to compose.]

I’m tired of writing remembrances, each one reminds of the passing, fading nature of be-ing. I don’t need to be reminded that Life closes off, a box canyon with sheer varigated walls, cross-cut sediments of past-time on display. Fossilized life, fragments of bone, amber protrude from the sheer layered walls. Evidence of those who went before. Where are they? what are they doing? Somehow, Anthony’s passing clears something away, psychically: that he has made the transition, into the Bardo, and beyond. Not that he deserved it at his age, but that he was released from the physical ravages that cancer was imposing on his body. Following him, and the expanding number of others, will perhaps be less terrifying.

portrait, Anthony, Boulder, Colorado, December 1987

I met Anthony on the way out the door of Parson’s photo department building on 5th Avenue, just north of Washington Square Park, in the fall of 1985.

“The primary principle of this age in the West is decay.”

Yup. That resonated, still does. As elsewhere noted, that profound and concise observation marked the beginning of a long friendship that explored the surfaces of the world and the energies and patterns of flow behind those surfaces. It maintained itself for 34 years despite the infrequent crossings-of-path. Aside for a year or so when we were house-mates in a couple places in Boulder, it took the form of a rich correspondance along with the occasional meetings-up that were always electric. Princeton, Manhattan, Peters Valley, Newton, and then all the locales experienced on a handful of profound road-trips in the US West. Death Valley (including a legendary night in Las Vegas on New Years Eve — photographing the insanity of the place); across the Rez’ in Arizona, picking up hitch-hikers; dealing with extreme weather transiting the Colorado Rockies; time at the Great Sand Dunes; and all the while, closely observing the perfidy of the contemporary capitalist oligarchies and, if nothing else, making fun of it. National Dead People. Stick Puppets on Display. The George P. Schultz Delirium Tremens Telephone. He left the East Coast in 1987 or so, and engaged in a long meander around the West, deeply influenced by his encounters with the Native American cultures and histories. His passionate, spirited, sensitive, and brilliant intellect — a full-spectrum laser — initiated a reducing flux that operated powerfully in his poetic work. None of it easily consumed, he did not share it with more that a handful of people ever.

Our last day shared together was in 2014, a long one spent at the Met, wandering through Strawberry Fields and Central Park, and dinner at the Whole Foods cafeteria on the Upper West Side near his mother’s flat where he’d been living for a few years. He had been worn down by the ignominy of working in the retail “adrenalized sporting complex”. But he had also met Maite, a Catalonian woman, who he joined in Barcelona in 2016. Best that he was out of the US for the repugnance of oligarchy and destruction that has ensued.

The written word was his primary medium in more recent years, although his photographic work was an important and powerful expression as well. It was the case, however, that he was intensely private, and most of his creative output came in the form of letters, and for the last decade more than a thousand emails that included an image, a dense poetic work, or a carefully laid-out pdf word piece, or some combination of those. In the mid-80s he did have a few prose pieces published in Marvin Jones’ The New Common Good in New York City, as their “Western Correspondent”. The only one I have a copy of is an excerpt of “The Tourist“. All of his negatives and writings up to relatively recently were apparently lost to flooding at his mother’s place in Princeton. It appears that I am more-or-less the sole holder of his remaining artistic legacy: with a fat folder of beautifully hand-penned communications.

From a letter I wrote to Anthony, back in 1991, from what was home, then, Reykjavík:

There is a bit of nostalgia in my mind, but more, there is the respect for you as a creator, discoverer, synthesist, See-er, and, um, Voice-of-Consciousness from the Mouth of Chaos, more or less. (I find meself writing in Literal ways these days, unable to couch clearly or veil rightly, no figures dancing between the words). I have your three cards sitting, always self-aware, they are, there on the desk next to the Printer. In a small attic space, ceiling too low for me to stand, but fine to write, skylights at my back open to a 20-hour sun day. (Fela doin’ “Zombie”). I can feel the plasma mass pressure of the sun Light pressing down, trying to flatten the landscape into a line, a mote, but the earth is in constant retching here, heaving basalt sky-ward, building sites, Places for the People to live. You have fed me bits from a variety of Others — Others speaking about Others — or a saying about unsay-able things or, yes, That which is … … … Thank you.

This Land

Watching this among a wide swath of the population here in Colorado. Hoomans running fucking rampant on the planet. The landscape, the ecosystem becomes a backdrop for andrenaline-driven entertainment, no different than a theme-park or highly-amped action movie. People seem so inured from feeling anything that all inputs to their system need (senseless!) amplification. Or vice-versa, they have been subject to greater and greater amplified sensory input for so long that nothing else will suffice. They have to move fast through the dramatic landscape, initially getting there at high speed in massive waves of hydrocarbon-fired migration on the weekends. The roads are clogged with huge and hungry beasts. Sheesh. I feel like an absolute loner, going out and slowly bush-walking, simply looking at things, allowing the image to invert-image imprint in the primary visual cortex: to simply be there, with the place, with the holistic system. Cumulatively, bush-walking has shown me, by comparison, the areas anywhere near trails or roads have been impacted terribly by human presence. Ach.

“Outdoor recreation is, I think, one the great threats on the horizon to the public lands,” he said. “If you have an outdoor industry that has, for its purpose, continual growth and expansion of outdoor recreation, that is, more and more and more people buying useless junk to go out and tramp about on the public lands for their fast-food vistas, the effect is going to be that you’re going to wipe out wildlife or vastly reduce the wildlife population in those areas. The problem is capitalism. The problem is trying to make money off the land. Not to mention that the outdoor-recreational-tourism complex has an enormous carbon footprint that, of course, is adding to the carbon sink driving climate catastrophe.”

There’s an elitism to that argument, of course, in that it’s one that can be made only by people who’ve already had the chance to fill their lungs with the pristine air of the backcountry, the small number who’ve traipsed out into the wild alone and been overwhelmed with the desire to keep it open and empty as it is. Ketcham said he advocated for “ecological elitism, that is, a self-education in biology and ecology so you’re not stupidly traipsing across the landscape and damaging it,” as opposed to the “adrenalized sporting complex” that “does not involve appreciation and understanding of the nonhuman and the landscape” or “the Instagram set, the crowds of people taking selfies of themselves in a landscape that is supposed to melt the self into the other.”

“Interdependence and smallness are the lessons to be learned walking on the public lands,” he said.

Journalist Christopher Ketcham, author of This Land: How Cowboys, Capitalism, and Corruption are Ruining the American West

the practice of freedom

Education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.

Paolo Freire in “Pedagogy of the Oppressed”

the science of mathematics

The science of mathematics tells us: The solar system does not appear to possess at present more than the one four hundred and fifty-fourth part of the transformable energy which it had in the nebulous state. Although this remainder constitutes a fund whose magnitude confounds our imagination, it will also some day be exhausted. Later, the transformation will be complete for the entire universe, resulting in a general equilibrium of temperature and pressure.

Energy will not then be susceptible of transformation. This does not mean annihilation, a word without meaning, nor does it mean the absence of motion, properly speaking, since the same sum of energy will always exist in the form of atomic motion, but the absence of all sensible motion, of all differentiation, the absolute uniformity of conditions, that is to say, absolute death.

Such is the present statement of the science of mathematics.

Flammarion, C. Omega: The Last Days of the World. New York, NY: Cosmopolitan Publishing Company, 1894.

feedback and amplification

The basic mechanism at work here is the feedback loop: cause leads to effect (an ant finds food, and deposits a trail as it returns to the nest), then that effect becomes a new cause (that trail attracts more ants), which then leads to an amplified effect (they lay down their own trails, recruiting more ants), ad infinitum. Feedback loops can be divided into two types: the desirable kind, known as a virtuous circle, such as when ants leave stronger and stronger trails to a food source; or the undesirable kind, called a vicious circle, like when a microphone is placed too close to an electronic amplifier, which allows minor sounds to self-amplify into those terrible, high-pitched shrieks familiar to any concertgoer. (Scientists used to poetically refer to the latter phenomenon as a “singing condition”; today, we simply call it feedback.)

Moor, Robert. On Trails. New York, NY: Simon and Schuster, 2016.

Moor is a bit sloppy here — the ad infinitum is not so useful, and, indeed, masks the energy cost of feedback. Communication is the selective collecting, ordering, and directing of energy. Production of pheromones by the organism — as a means of coherent intra-species signaling — is energy-intensive, so that their use impacts (in this case) the individual ant’s overall viability. This in ‘sacrifice’ to the colony. What role does this individual subjugation to the collective play in human existence, and what is its form?

pleasant to be free …

It is pleasant to be free, when one has enough to do and think about to prevent one’s ever being bored, when one’s work is agreeable and seems (pleasing illusion!) worth while, when one has a clear conception of what one desires to achieve and enough strength of mind to keep one, more or less undeviatingly, on the path that leads to this goal. It is pleasant to be free. But occasionally, I must confess, I regret the chains with which I have not loaded myself. In these moods I desire a house full of stuff, a plot of land with things growing on it; I feel that I should like to know one small place and its people intimately, that I should like to have known them for years, all my life. But one cannot be two incompatible things at the same time. If one desires freedom, one must sacrifice the advantages of being bound. It is, alas, only too obvious. Any given note of a melody is in itself perfectly meaningless. A melody is an organism in time, and the whole, or at least a considerable proportion of the whole, must be heard, through an appropriate duration, before the nature of the tune can be discovered. It is, perhaps, the same with life. At any given moment life is completely senseless. But viewed over a long period, it seems to reveal itself as an organism existing in time, having a purpose, tending in a certain direction. That life is meaningless may be a lie so far as the whole of life is concerned. But it is the truth at any given instant.

Aldous Huxley, Complete Works of Aldous Huxley

Edinburgh Festival Day 17: A game of two halves

A brief article explaining the very cool art project that I participated in — “Outpost Biennale”. When I get a chance, I’ll add some documentary images of my contributions.

[From the Independent, 30 August 1994]

They cost nothing. They are the size of a credit card. And they threaten to subvert the art world. Iain Gale investigates.

Across Edinburgh, people are looking at works of art, engaging in a visual dialogue which taxes their faculties of appraisal and evaluation. But the focus of their attention is not the impressive collections in the city’s art galleries, but 24,000 works of art which cost almost nothing and are just the size of a credit card. Despite their size and apparent lack of value, however, they constitute the most fascinating and innovative art show of the whole Festival.

‘Outpost’ is a revolutionary concept which aims to extend our understanding of the processes that condition the way we look at art. Originally the brainchild of Clive Sall and Emma Davis of FAT (Fashion, Architecture, Taste), the project, now supported by Independent Public Arts, is centred around 240 artists, of varying degrees of celebrity and talent, each of whom has been asked to produce 100 copies of an original work of art in two halves. One half is distributed from dispensers at sites across the city. You simply take one and make of it what you will.

This is the essence of a project whose raison d’etre is the willingness of the public to make its own critical decisions about art. You become involved the moment you take a card, effectively becoming curator, critic and collector. Once you have accumulated a few cards, preferably from different venues, the next step is to take them to the Outpost stand in the Traverse theatre foyer where, for a price which varies from 10p to pounds 10 (all proceeds go to an Edinburgh Aids charity) you can collect a ‘signature’ card which reveals the identity of the artist. For a further pounds 4, you can buy a catalogue which also acts as a display album. Stick in your cards and you have the exhibition.

It is simple and effective, and raises interesting questions about the way we view art. The credit-card format, for example, might alert the viewer to an intention to subvert the traditional hierarchy of dealer, artist, museum. But Sall is emphatic that he and Davis are not ‘art terrorists’; ‘We simply want to circumvent institutions,’ he says. It’s a simple thesis: art galleries, public and commercial, present works in a way which by its nature implies greatness. If it’s on the wall, sanitised and sanctified, it must be good. Decontextualising begins with the venue. By locating the house- shaped dispensers not only at the National Gallery of Scotland and the Fruitmarket Gallery, but also at Burger King, Waverley station, a post office and a go-go pub, the organisers are indulging in a form of gentle subversion. In a gallery setting, the layman will suspend critical judgement to worship at the altar of high art. The first thing to do is find the name. But with Outpost, the artists’ names are not revealed, along with the second half of the diptych, until the art is paid for. With no authorship evident, viewers are coerced into making the effort to regain their often neglected critical faculties.

There is much to choose from. The works of art are ingenious in their diversity, from a sculpture created from a piece of string and evidence of the recent fad for chocolate in the word piece ‘lick me’ through a mildly obscene fax from Germany to simple, effective abstraction. Having decided, in the crush of Burger King or the serenity of an art gallery, whether or not to keep the first card, the viewer’s next decision is whether to pay the amount demanded for the second. So, after the aesthetic judgement comes that of value. A twist is that while some of the artists on show are students, others (a list is available), are known and exhibited names. Part of the interest comes from the excitement of gambling on your own taste. Once the collection is assembled, its display in the gallery of the book is at the viewer’s discretion.

Via this sequence, the viewers become curators in a process which, one hopes, will teach them something that they won’t find in a textbook. Of course, the pool of artists is finite and generally not traditionalist. So one could say that the organisers have already imposed their own critical criteria. Nevertheless, by the time the dispensers are empty and, with luck, all the signatures claimed, there could be some 500 more people in the city who understand what it is to be a curator or critic. If only it were really that simple.

Artworks will be dispensed until 2 Sept. An exhibition will be held of the work. Details from Independent Public Arts on 031-558-1950. An Outpost project will be part of the Venice Biennale in 1995.

The Five (fundamental) Rules of Systems Thinking

First rule: if we want to understand the world we must be able to “see the trees and the forest”; we must develop the capacity to “zoom” from the whole to the parts, from systems to components, and vice-versa.

Second rule: we must not limit our observation to that which appears constant but “search for what varies”; the variables are what interest the systems thinker. However, we must not limit ourselves to explicitly stating the variables we consider useful but must be able to measure the ‘variations’ they undergo over time.

Third rule: if we truly wish to understand reality and change we must make an effort “to understand the cause of the variations in the variables we observe”; we must form chains of causal relationships among the connected variables.

Fourth rule: it is not enough to search for the causes of the variations we observe; we must also “link together the variables in order to specify the loops among all the variations”. In other words, we must move from the causal chains to the systemic interconnections and from the linear variations to the systemic interactions among the variables of interest.

Fifth rule: when we observe the world we must “always specify the boundaries of the system we wish to investigate”.

The Seven Habits of Highly Effective People

eh?

Be Pro-Active: Take the initiative and the responsibility to make things happen.

Begin With an End in Mind: Start with a clear destination to understand where you are now, where you’re going, and what you value most.

Put First Things First: Manage yourself. Organize and execute around priorities.

Think Win/Win: See life as a cooperative, not a competitive arena where success is not achieved at the expense or exclusion of the success of others.

Seek First to Understand: Understand then be understood to build the skills of empathic listening that inspires openness and trust,

Synergize: Apply the principles of cooperative creativity and value differences.

Renewal: Preserving and enhancing your greatest asset, yourself, by renewing the physical, spiritual, mental and social/emotional dimensions of your nature.

Covey. Stephen R. 1989. The Seven Habits of Highly Effective People. New York: Simon & Schuster.

An excerpt from “The Tourist”

One of the key lines in the movie “Wall Street” is delivered by Father Martin Sheen: “It is good for people to spend their lives creating, not living off the buying and selling of others.” Anthony Zega uses the same concepts when describing the basic conflict between the Tourist and the Indian: “Creation” and “The Market.”

Two years ago, Anthony moved from his home in Princeton, New Jersey to Colorado, his base from which to visit reservations throughout the West. Anthony is searching for his own spiritual grounding and we are pleased that he will be sharing the information he finds with the readers of The New Common Good.

We are pleased to introduce Anthony Zega who will act as a Western correspondent for this publication. We will present his photographs, articles, and interviews as part of our investigation of Native America. more “An excerpt from “The Tourist””

realignment with reality

The practice of realignment with reality can hardly afford to be utopian. It cannot base itself upon a vision hatched in our heads and then projected into the future. Any approach to current problems that aims us toward a mentally envisioned future implicitly holds us within the oblivion of linear time.

A genuinely ecological approach does not work to attain a mentally envisioned future, but strives to enter, ever more deeply, into the sensorial present. It strives to become ever more awake to the other lives, the other forms of sentience and sensibility that surround us in the open field of the present moment.

For the other animals and the gathering clouds do not exist in linear time. We meet them only when the thrust of historical time begins to open itself outward, when we walk out of our heads into the cycling life of the land around us.

This wild expanse has its own timing, its rhythms of dawning and dusk, its seasons of gestation and bud and blossom. It is here, and not in linear history, that the ravens reside.

Abram, David. The Spell of the Sensuous: Perception and Language in a More-than-Human World. New York: Vintage Books, 1997.

 
Questions concerning the nature of our reality arrive in mind with regularity. When shopping for food. When sitting in an aisle seat at the rear of a plane, en route. When not answering the phone. When watching disease wreak havoc in bodies and on the surrounding lives.

A Garden beyond Paradise

Everything you see has its roots
in the Unseen world.
The forms may change,
yet the essence remains the same.

Every wondrous sight will vanish,
Every sweet word will fade.
But do not be disheartened,
The Source they come from is eternal –
Growing, branching out,
giving new life and new joy.

Why do you weep? –
That Source is within you,
And this whole world
is springing up from it. more “A Garden beyond Paradise”

Artificial Day

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, today’s civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd as to know only artificial day. ― Henry Beston, The Outermost House, 1928

fortune cookie

fortune cookie:

By helping someone today, you may also be helping yourself. Lucky Numbers: 55, 42, 33, 46, 2, 43. LEARN CHINESE: Mother’s Day 母亲节 (mǔ qīn jié)

Ralph Stanley 1927 – 2016

death

Oh Death

Won’t you spare me over til another year
Well what is this that I can’t see
With ice cold hands takin’ hold of me
Well I am death, none can excel
I’ll open the door to heaven or hell
Whoa, death someone would pray
Could you wait to call me another day
The children prayed, the preacher preached
Time and mercy is out of your reach
I’ll fix your feet til you can’t walk
I’ll lock your jaw til you can’t talk
I’ll close your eyes so you can’t see
This very hour, come and go with me
I’m death I come to take the soul more “Ralph Stanley 1927 – 2016”

take a nap, dream, and then take a relaxing hike

You do look, my son, in a moved sort,
As if you were dismay’d: be cheerful, sir.
Our revels now are ended. These our actors,
As I foretold you, were all spirits and
Are melted into air, into thin air:
And, like the baseless fabric of this vision,
The cloud-capp’d towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Ye all which it inherit, shall dissolve
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep. Sir, I am vex’d;
Bear with my weakness; my, brain is troubled:
Be not disturb’d with my infirmity:
If you be pleased, retire into my cell
And there repose: a turn or two I’ll walk,
To still my beating mind.

Shakespeare, W., Prospero

tête-à-tête

I find this law of one to one, peremptory for conversation, which is the practice and consummation of friendship. Do not mix waters too much. The best mix as ill as good and bad. You shall have very useful and cheering discourse at several times with two several men, but let all three of you come together, and you shall not have one new and hearty word. Two may talk and one may hear, but three cannot take part in a conversation of the most sincere and searching sort. In good company there is never such discourse between two, across the table, as takes place when you leave them alone. In good company, the individuals at once merge their egotism into a social soul exactly co-extensive with the several consciousnesses there present. No partialities of friend to friend, no fondnesses of brother to sister, of wife to husband, are there pertinent, but quite otherwise. Only he may then speak who can sail on the common thought of the party, and not poorly limited to his own. Now this convention, which good sense demands, destroys the high freedom of great conversation, which requires an absolute running of two souls into one.

Emerson, R.W., 2015. Essays, Xist Publishing.

the human use of human beings …

Wiener, N. 1954. The human use of human beings: cybernetics and society. Garden City, New York: Doubleday.

Memory says I could not understand the meaning of this book in the first times I picked it up, browsing through my father’s library, looking for something to take back to the cool basement rec room to read on a sticky-hot rural Maryland summer day. I was maybe ten years old. It was the cover, in part — quite different than the drab math, engineering, and analysis tomes — that made it at least seem readable.

We are swimming upstream against a great torrent of disorganization, which tends to reduce everything to the heat death of equilibrium and sameness described in the second law of thermodynamics. What Maxwell, Bolzmann and Gibbs meant by this heat death in physics has a counterpart in the ethic of Kierkegaard, who pointed out that we live in a chaotic moral universe. In this, our main obligation is to establish arbitrary enclaves of order and system. These enclaves will not remain there indefinitely by any momentum of their own after we have once established them … We are not fighting for a definitive victory in the indefinite future. It is the greatest possible victory to be, to continue to be, and to have been … This is no defeatism, it is rather a sense of tragedy in a world in which necessity is represented by an inevitable disappearance of differentiation. The declaration of our own nature and the attempt to build an enclave of organization in the face of nature’s overwhelming tendency to disorder is an insolence against the gods and the iron necessity that they impose. Here lies tragedy, but here lies glory too.

Wiener, N. 1954. The human use of human beings: cybernetics and society. Garden City, New York: Doubleday.

on [symbolic] evolution

According to von Bertalanffy the consequences that man was a symbolic animal were immense. Biological evolution which was determined in other animal species by genetic changes was superseded in the human species by cultural history based on the accumulation of experience handed down from one generation to another. In addition to the accumulation of experience, cultural history was characterized by the development of symbolic skills and symbolic systems. The latter, although created by their users, were, as in the case of language subject to their own intrinsic growth and development. This factor could be an additional influence on the behavior of the participants in a symbolic system and to accelerate further the cultural and social changes. At other times the inertia of symbolic systems could cause a delay in adaptation to changing social and economic circumstances — the phenomenon which goes under the name of ‘cultural lag.’ One consequence of the fact that cultural history had in human species superseded biological evolution was a change in its time scale. The time scale of geological epochs by which biological evolution was measured had been replaced by a much foreshortened scale of historical periods by which the sociocultural change was measured.

Weckowicz, T.E., 1988. Ludwig von Bertalanffy (1901-1972): A Pioneer of General Systems Theory.

imagination morte imaginez

One of my favorite Beckett pieces:

No trace anywhere of life, you say, pah, no difficulty there, imagination not dead yet, yes, dead, good, imagination dead imagine. Islands, waters, azure, verdure, one glimpse and vanished, endlessly, omit. Till all white in the whiteness the rotunda. No way in, go in, measure. Diameter three feet, three feet from ground to summit of the vault. Two diameters at right angles AB CD divide the white ground into two semicircles ACB BDA. Lying on the ground two white bodies, each in its semicircle. White too the vault and the round wall eighteen inches high from which it springs. Go back out, a plain rotunda, all white in the whiteness, go back in, rap, solid throughout, a ring as in the imagination the ring of bone. The light that makes all so white no visible source, all shines with the same white shine, ground, wall, vault, bodies, no shadow. more “imagination morte imaginez”

Let them believe

Let everything that’s been planned come true. Let them believe. And let them have a laugh at their passions. Because what they call passion actually is not some emotional energy, but just the friction between their souls and the outside world. And most important, let them believe in themselves. Let them be helpless like children, because weakness is a great thing, and strength is nothing. When a man is just born, he is weak and flexible. When he dies, he is hard and insensitive. When a tree is growing, it’s tender and pliant. But when it’s dry and hard, it dies. Hardness and strength are death’s companions. Pliancy and weakness are expressions of the freshness of being. Because what has hardened will never win.

Tarkovsky, A., 1980. Stalker, Available at: https://www.imdb.com/title/tt0079944/.

arriving on the desk

Primarily [anarchism] is a tendency that is suspicious and skeptical of domination, authority, and hierarchy.

It seeks structures of hierarchy and domination in human life over the whole range, extending from, say, patriarchal families to, say, imperial systems, and it asks whether those systems are justified. (…)

And if they can’t justify that authority and power and control, which is the usual case, then the authority ought to be dismantled and replaced by something more free and just. — Noam Chomsky interview @ alternet

commotion of solitudes

The vast commotion of solitudes has a gamut; a formidable crescendo: the blow, the gust, the squall, the storm, the wild hurricane, the tempest, the waterspout; the seven chords of the lyre of the winds, the seven notes of the abyss. The sky is a breadth, the sea is a roundness; a breath passes, nothing remains of all this; all is fury and confusion.

Such are these forbidding places.

The winds rush, fly, swoop down, finish, begin again, soar, hiss, roar, laugh; frantic, wanton, unbridled, taking their ease on the irascible wave. These howlings have a harmony. They make the whole sky sonorous. They blow into the cloud as into a trumpet; they put their mouths to space, and they sing in the infinite with all the mingled voices of clarions, conch-shells, bugles, and trumpets, a sort of Promethean flourish. He who hears them is listening to Pan. The frightful thing about it is what they play. They have a colossal joy composed of shadow. They have a battue of vessels in the solitudes, without truce, day and night, at all seasons, at the tropics, as at the poles, sounding their distracting trumpet, they follow through the thickets of the clouds and the waves, the great black hunt of shipwrecks. They are the masters of the hounds. They amuse themselves. They make the waves, their dogs, bark at the rocks. They gather and disperse the clouds. They knead the suppleness of the immense water, as with millions of hands.

The water is supple because it is incompressible. It glides away from under the effort. Borne down on one side, it escapes on the other. It is thus that the water becomes a wave. The wave is its liberty.

Hugo, V., 1888. The Works of Victor Hugo, T. Y. Crowell.

Pauline’s advice

1. Can you find the quiet place in your mind where there are no thoughts, no words, and no images?

2. Can you remain in this quiet mind-place by listening to all the sounds you can possibly hear, including the most distant sounds beyond the space you now occupy?

3. Do you ever notice how your ears adjust inside when you move from one size space to another? Or from indoors to out of doors or vice versa?

4. Who is very familiar to you? Could you recognize this person only by the sound of her or his footsteps?

5. What is your favorite sound? Can you reproduce it in your mind? Would you communicate to someone else what your favorite sound is? more “Pauline’s advice”

systems theory integration

… in a world whose educational systems fail to integrate current findings about education, much less […] advanc[e] fields of inquiry. Persons coming through such systems to specialize in any particular career in a field of empirically unfolding inquiry, must perforce make an accounting for things as best they can. If their basis of understandings is not much broader than the tradition and special vocabulary of their own specialty, then their accounting in turn must be narrow and therefore complex, intelligible only from within the specialty. Without an adequate provision for conserving and re-rendering this jumble of particulars into a larger and simpler whole, “knowledge” does not so much explode as disintegrate.

Either some form of general systems theory, or its equivalent in intellectual, perceptual and aesthetic convenience, therefore, should be made an integral part of the core of every curriculum.

Wenger, Win. “A General Theory of Systems: One Man’s View Within Our Universe,” 1996.

Getting more and more convinced that this should be implemented — I notice a special need in the ‘field’ that is coalescing into a ‘discipline’: Digital Humanities. Much of the coalescing is driven by a sense of desperation among Humanities academics as their mission and jobs come under attack from a higher education that evermore trends towards ‘practical’ disciplines. Unfortunately, many in the Humanities are taking yet another stale and conservative approach to the questions — similar in process to the academicization of post-modernism as a concept. Some attention is being paid to systems thinking in Europe as a powerful approach to examining the relation between technology and social systems. But a parallel trend that is given the label ‘new materialism’ is already off track, slogging through distinctly conservative and unproductive ways of interacting with or even understanding reality. I’ve introduced systems thinking to a number of folks who are moving in digital humanities circles, but with limited success. Seems like a no-brainer to me, as the approach is so powerful in understanding both macro- and micro-scaled interactions (energy flows!!) that are at the core of human-technology relation. But it is apparently difficult for text-based researchers to embrace a thought tool that pulls in a much wider span of, say, actualized social effect than that limited to post-semiotic big-data word-play research.

prescient: Amurikan Facism

Many writers on socioeconomic policy have warned that the old industrialized democracies are heading into a Weimar-like period, one in which populist movements are likely to overturn constitutional governments. Edward Luttwak, for example, has suggested that fascism may be the American future. The point of his book The Endangered American Dream is that members of labor unions, and unorganized unskilled workers, will sooner or later realize that their government is not even trying to prevent wages from sinking or to prevent jobs from being exported. Around the same time, they will realize that suburban white-collar workers — themselves desperately afraid of being downsized — are not going to let themselves be taxed to provide social benefits for anyone else.

At that point, something will crack. The nonsuburban electorate will decide that the system has failed and start looking around for a strongman to vote for—someone willing to assure them that, once he is elected, the smug bureaucrats, tricky lawyers, overpaid bond salesmen, and postmodernist professors will no longer be calling the shots. A scenario like that of Sinclair Lewis’ novel It Can’t Happen Here may then be played out. For once a strongman takes office, nobody can predict what will happen. In 1932, most of the predictions made about what would happen if Hindenburg named Hitler chancellor were wildly overoptimistic.

One thing that is very likely to happen is that the gains made in the past forty years by black and brown Americans, and by homosexuals, will be wiped out. Jocular contempt for women will come back into fashion. The words “nigger” and “kike” will once again be heard in the workplace. All the sadism which the academic Left has tried to make unacceptable to its students will come flooding back. All the resentment which badly educated Americans feel about having their manners dictated to them by college graduates will find an outlet.

Rorty, Richard. Achieving Our Country: Leftist Thought in Twentieth-Century America. Cambridge, MA: Harvard University Press, 1999.

Given the gradual transition from The Federation to The Republic to The Imperium during the last years, facism in Amurika will be very subtle and hard to catch: this, especially in the exercise of power relations among those vying for influence. There will be obvious spectacles worthy of the label ‘facist’ but the real machinations will be largely beyond the reach of ‘the media’ given that ‘the media’ is merely a symptom (or harbinger of infection).

diminished potential for resonance

As technological civilization diminishes the biotic diversity of the earth, language itself is diminished. . . For when we no longer hear the voices of warbler and wren, our own speaking can no longer be nourished by their cadences. As the splashing speech of the rivers is silenced by more and more dams, as we drive more and more of the land’s wild voices into the oblivion of extinction, our own languages become increasingly impoverished and weightless, progressively emptied of their earthly resonance.

Abram, David. The Spell of the Sensuous: Perception and Language in a More-than-Human World. New York, NY: Vintage Books, 1996.

‘bedeutungsblind’ of eco-thought

As long as we use technical models in biology without being fully aware that by applying these models we just imply that nature performs according to the projected human requirements and guidelines, we are “blind for the significance (bedeutungsblind)” as Jakob von Uexküll expressed it. We are incapable of putting up questions about the origin and legitimacy of our own needs nor are we capable of asking for the origin and legitimacy of the needs of other living beings. We cannot investigate either, in which ways the needs of the different living beings on this planet are dependent on each other.

Uexküll, Thure von, 1980. Kompositionslehre der Natur. Biologie als undogmatische Naturwissenschaft. Ausgewählte Schriften Jakob von Uexkülls, Herausgegeben und eingeleitet von Thure von Uexküll. Frankfurt am Main – Berlin – Wien: Verlag Ullstein GmbH.

Chuang tzu, on asymptotic knowing

Jo of the North Sea said, “You can’t discuss the ocean with a well frog – he’s limited by the space he lives in. You can’t discuss ice with a summer insect — he’s bound to a single season. You can’t discuss the Way with a cramped scholar — he’s shackled by his doctrines. Now you have come out beyond your banks and borders and have seen the great sea – so you realize your own pettiness. From now on it will be possible to talk to you about the Great Principle. more “Chuang tzu, on asymptotic knowing”

Technical Media Specialist

Enough said:

Colorado School of Mines invites applications for the position of Technical Media Specialist.

The Colorado Geological Survey serves the State of Colorado to ensure that the citizens of Colorado gain most efficient use of and economic benefit from geological resources, while maximizing their protection from geological hazards. Education and research programs affiliated with CGS are enhanced through close collaboration with the strong departments in the College of Earth Resource Sciences and Engineering: Economics & Business, Geology & Geological Engineering, Geophysics, Liberal Arts & International Studies, Mining Engineering, and Petroleum Engineering.

Colorado is well-known for its quality of life and outdoor lifestyles. Mines is located in Golden, Colorado, in a scenic valley at the foothills of the Rocky Mountains. Mines has enrollment of over 5,400 students in undergraduate and graduate degree programs in engineering and applied science. The metropolitan Denver area, with its cultural and sports activities, is located a few miles to the east of Golden. The climate is continental with gentle summers and occasional snow in the winter. There is a major international airport within 35 miles of campus. For more information visit us at: https://www.mines.edu.

Responsibilities: The Technical Media Specialist writes press releases (for what ‘press’?), prepares information for the media (who’s that?) and is responsible for posts/tweets to social media outlets (?), including tracking social media influence measurements. Writes clear and compelling website content (yup), including articles, product descriptions, e-newsletters, blog posts, and podcast scripts. Researches and writes annual reports, newsletters, pamphlets, and other print materials. Works with technical staff to improve document quality, usability and relevance. Other duties include researching material, managing outreach events and agency website, and coordinating content reviews with senior staff. The position assists with general office administration duties and other duties as assigned.

Mines is an Equal Opportunity/Affirmative Action employer and educator that recognizes that diversity is crucial to its pursuit of excellence in learning and research. Mines is committed to developing student, faculty, and staff populations with differing perspectives, backgrounds, talents, and needs and to creating a richer mix of ideas, energizing and enlightening debates, deeper commitments, and a host of educational, research, and service outcomes. As such, Mines values candidates who have experience working in settings with individuals from diverse backgrounds. Minorities, women, veterans, and persons with disabilities are strongly encouraged to apply.

Qualifications: A bachelor’s (MFA) degree in journalism, communications, digital media or a closely related field is required (CHECK). Other requirements include strong writing and editing skills (CHECK); applicants must be able to write clearly, succinctly and in a manner that appeals to a wide audience (CHECK). Must be proficient in the use of Adobe Create Suite, Adobe Creative Cloud or similar print, web content management and digital publication software (CHECK). Applicants must demonstrate, or show evidence of, excellent written, oral communication and interpersonal skills (CHECK). Must be able to take complex, technical information and translate it for colleagues and consumers who have nontechnical backgrounds (CHECK).

Preference will be given to applicants who possess:

• A master’s (PhD) degree in journalism, communications, digital media, or a closely related field (CHECK)

• A bachelor’s degree in geology, geological engineering, engineering, geography, soil science, or a closely related field (CHECK)

• Expert knowledge of social networking channels, web design, HTML and search engine optimization (CHECK)

• Experience working with audio/visual production equipment and other multimedia tools used to distribute podcasts online (CHECK)

• Knowledge of technical subjects such as geology, geological engineering, engineering, geography, soil science, or a closely related field (CHECK)

etc

As a college professor, I have repeatedly observed that far too many monsters of high school achievement possess blank, dull, and uncreative minds. Although they are accomplished, never having had a free moment, never knowing what it is to draw or make music on their own, to read a book for pleasure, or to lie on the grass pondering the tiny bugs on the blades, they don’t have a clue how to directly respond to anything — let alone great books or ideas. Their passion is directed at themselves — rather than the world that’s there for them to explore — and, in reality, they are little narcissists. I’d like to say that college awakens them, but once a mind is locked into a certain way of approaching the world, it’s damn hard for it to change. — anonymous

The Music of This Sphere (excerpt)

It is one of our problems that as we become crowded together, the sounds we make to each other, in our increasingly complex communication systems, become more random-sounding, accidental or incidental, and we have trouble selecting meaningful signals out of the noise. One reason is, of course, that we do not seem able to restrict our communication to information-bearing, relevant signals. Given any new technology for transmitting information, we seem bound to use it for great quantities of small talk. We are only saved by music from being overwhelmed by nonsense.

It is a marginal comfort to know that the relatively new science of bioacoustics must deal with similar problems in the sounds made by other animals to each other. No matter what sound-making device is placed at their disposal, creatures in general do a great deal of gabbling, and it requires long patience and observation to edit out the parts lacking syntax and sense. Light social conversation, designed to keep the party going, prevails. Nature abhors a long silence.

Somewhere, underlying all the other signals, is a continual music. Termites make percussive sounds to each other by beating their heads against the floor in the dark, resonating corridors of their nests. The sound has been described as resembling, to the human ear, sand falling on paper, but spectregraphic analysis of sound records has recently revealed a high degree of organization in the drumming; the beats occur in regular, rhythmic phrases, differing in duration, like notes for a tympani section.

From time to time, certain termites make a convulsive movement of their mandibles to produce a loud, high-pitched clicking sound, audible ten meters off. So much effort goes into this one note that it must have urgent meaning, at least to the sender. He cannot make it without such a wrench that he is flung one or two centimeters into the air by the recoil.

Thomas, L., 1978. The lives of a cell: notes of a biology watcher, New York, NY: Penguin Books.

Christmas of Old: Linn, Missouri

[Ed.: I hope you will enjoy this story written by my great-grandfather George’s brother, Ebenezer Hopkins. Uncle Ebs was a Methodist circuit riding minister, both in Missouri and Washington State. Through rain, sleet and snow he would ride hundreds of miles to preach in small country churches.

This is a letter he wrote about 1919 for the Linn, Missouri paper. The Hopkins family settled in the little town Linn in 1840, four years after arriving in New York City aboard the British barque the “Union”, from England. I believe he refers to his childhood days, between 1846 and 1870 – before they left for California in 1871.]

As Christmas is near at hand, perhaps the younger portion of your readers would like to know how the occasion was celebrated in the good old days. We began preparations three months in advance, or when the first hard frost came. After the frost came the nutting days, and we hied us away to the woods to lay in the winter supply of nuts — hazelnuts, walnuts, and hickory nuts. The hazelnuts were within easy reach, but if the frost had not done its work thoroughly, getting the larger nuts was not an easy task. We climbed the trees and beat the branches. We used fence rails or logs as heavy as we could manage, with which we assailed the trees. Bushels of nuts were hulled and put away to dry. more “Christmas of Old: Linn, Missouri”

Does Rejection Actually Hurt?

Though it may seem far-fetched to claim that social rejection can actually “hurt,” an overlap in the distress associated with physical and social pain makes good sense from an evolutionary perspective. As a mammalian species, humans are born relatively immature, unable to feed or fend for themselves. Because of this, infants, in order to survive, must stay close to a caregiver to get the necessary nourishment and protection. Later on, connection to a social group becomes critical to survival; its members benefit from shared responsibility for gathering food, thwarting predators, and caring for offspring. Given that being socially disconnected is so detrimental to survival, it has been suggested that in the course of our evolutionary history the social attachment system — which ensures social closeness — piggybacked onto the physical-pain system, borrowing the pain signal to cue instances of social separation. Social connection may have been so important for survival that the painful feelings associated with physical injury were co-opted to ensure that social separation was equally distressing — that individuals would be motivated by such feelings to avoid social disconnection and maintain closeness with others. Research with animal and human subjects alike has indicated that physical and social pain processes overlap. Specifically, two brain regions — the dorsal anterior cingulate cortex (dACC) and to a lesser extent the anterior insula — seem to contribute both to the distress of physical pain and to behaviors indicative of separation distress in nonhuman mammals.

Eisenberger, N., 2011. Future science: essays from the cutting edge, New York, NY: Oxford University Press.

Morozov strikes again!

Google’s proposition, to take one example, is deceptively simple: the more you let Google Now survey what you do – where you travel, what news you like to read, how you unwind – the more time it will save you with its suggestions and recommendations. Thus, it’s in your best interest to disclose as much as you can – otherwise, there’s little point in using the service. Hence the falling costs of connectivity, with the twin projects of space and time colonization occurring in a mutually productive symbiosis.

The cost of delegating struggles for free time to corporations (rather than, say, trade unions or political parties) is finally becoming clearer: it makes the willful disruptors of Silicon Valley themselves eternally undisruptable, for no other alternative social or even commercial formation can devise and run communications infrastructure of similar scale (not to mention all the data that it generates).

And then there is this other paradox of our modern living: in a world where more gathered data eventually yields more free time, an act of willful disconnection from the global tracking apparatus becomes an extra tax on our future productivity. A little privacy is all right – but it might cost you dearly.

Morozov, E., 2015. Silicon Valley exploits time and space to extend the frontiers of capitalism. The Guardian. [Accessed November 29, 2015].

The cost of privacy: comes in many forms including the price of dis-connection from personal human networks. The dynamic of large corporate infrastructures tapping off human energies of connection dogs the vitality of contemporary life. Sitting on a ‘living’ room the last couple days, there are flickers of human connection, but the ubiquitous intervention of screens, tablets, apps, interfaces, corporately aggregated information and corporately determined protocols of connection rob encounter of its essentials including eye contact; existing in the collective-yet-indeterminate space of *not* knowing something; autonomic focus; and shared sensual experience. Is there an asymptotic limit as to where this goes? — where the reality of the social fabric begins to resemble the Shroud of Turin: a stained two-dimensional memory of something that was once powerful and life-affirming.

randori

‘chaos-taking’

‘grasping freedom’

乱取

Cheap energy and the short-term bloom of humanity it has fueled have given rise to some social arrangements that are not destined to survive the onset of permanent energy scarcity. One of these is the notion that a few young people will anonymously contribute a large part of their income for the welfare of many old people they have never met or even heard of.

In the days in which most of human history has transpired, parents took care of their children as their topmost priority in life. As with many other species, it was their biological imperative to do so; beyond that, most of them were conscious of the fact that if their children did not survive, neither would they: their genes, their memories, their culture, or anything about them would be erased by time. The care of children could be entrusted to family members, but never to complete strangers. The education of children took place largely in the home, through storytelling, shared labor, and through rites of passage. The elderly, and especially the grandparents, took an active part in rearing and educating children. It was they who watched and attended to young children throughout the day, and who inculcated in them much of the ancestral wisdom – the stories, the myths, and the practical knowledge – through ceaseless, tiresome repetition.

At the trailing edge of the fossil fuel age, where we find ourselves, prosperous society looks quite different. Both parents work dismal jobs, mostly away from home, in order to keep themselves out of bankruptcy. Those who prosper most attend to their careers with far greater attention than to their children, abandoning them to the care of strangers for the better part of most days. The grandparents live elsewhere, enjoying their golden years, the fruits of their labors encapsulated in some properties, some investments, and a merciful central government that has promised to at least keep them alive even if all else fails. They are living on artificial life support that is about to be shut off.

Orlov, D. 2006. Thriving in the Age of Collapse, Part II: What Can Young Professionals and Aging Baby Boomers do to Prepare for America’s Collapse?

Pied Beauty

Glory be to God for dappled things –
For skies of couple-colour as a brinded cow;
For rose-moles all in stipple upon trout that swim;
Fresh-firecoal chestnut-falls; finches’ wings;
Landscape plotted and pieced – fold, fallow, and plough;
And all trades, their gear and tackle and trim.

All things counter, original, spare, strange;
Whatever is fickle, freckled (who knows how?)
With swift, slow; sweet, sour; adazzle, dim;
He fathers-forth whose beauty is past change:

Praise him.

Hopkins, G. M., 1877. Poems of Gerard Manley Hopkins (1918).

War is an ugly thing

War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. When a people are used as mere human instruments for firing cannon or thrusting bayonets, in the service and for the selfish purposes of a master, such war degrades a people. A war to protect other human beings against tyrannical injustice; a war to give victory to their own ideas of right and good, and which is their own war, carried on for an honest purpose by their free choice — is often the means of their regeneration. A man who has nothing which he is willing to fight for, nothing which he cares more about than he does about his personal safety, is a miserable creature who has no chance of being free, unless made and kept so by the exertions of better men than himself. As long as justice and injustice have not terminated their ever-renewing fight for ascendancy in the affairs of mankind, human beings must be willing, when need is, to do battle for the one against the other.

Mill, J. S. (1862). The Contest in America. Fraser’s Magazine.

The meaning of the refugee crisis

End of Enlightenment

Ever since 1989, interpreted as the definitive end of the Enlightenment project, it is deemed impossible to deploy a moral criticism of politics, such criticism held in our anti-philosophical, romantic-reactionary cultures to be horribly Kantian and Marxist. The assertion of crude self-interest is sufficient to justify the evil legislation (making immigration a crime) and the state of exception (Notstand, état d’urgence) declared by the Hungarian government. (This is ably described by Kim Lane Scheppele in Politico.) Denying the human rights of refugees — this contravenes Hungarian and international law, but no matter — fencing off the Serbian and Romanian (and possibly the Croatian) border, corrupting the court system by forcing it to issue automatic rejection writs of asylum requests on a conveyor belt, denying explicitly the right of the petitioners to have these decisions translated in any language from the Hungarian has elicited some protests, chiefly from liberal lawyers and a handful of social scientists, but the bulk of public opinion is silent. There is some commiseration for the poor refugees and their small children, but almost nobody is prepared to welcome any of them amongst us.

The justified and reasonable indignation of the Serbian and Romanian governments – far more tolerant and democratic than the richer Central Europeans, the so-called Visegrád countries – is ridiculed or, at best, ignored. World-famous luminaries such as Imre Kertész and György Konrád are more or less cautiously supporting the fake anti-Islamic hysteria whipped up by the Right. So do other respected pillars of society. The anti-Semitic and the philo-Semitic Right will finally be able to announce solemnly a merger. The moral atmosphere is irremediably polluted.

One is reminded of the beautiful summer days of 1944, when tens of thousands of Jews were forcibly marched to their deaths through the streets of Budapest – and the cinemas were playing musical comedies, theatres staged merry operettas, good, clean fun was had in cabarets and night clubs and people turned to the sports pages, bored with war news. Music wafted from the open-air restaurants and cafés on the [shores] of the Danube, just like now. Men are admiring pretty young women in their scanty summer dresses and short shorts, there are poetry readings in fashionably run-down beer gardens.

Tamás, G. M., 2015. The meaning of the refugee crisis. Open Democracy. [Accessed October 31, 2015].

paralysis of power

East Germany soon ceased to exist, as did the Soviet Union following the abortive putsch in August 1991, suffering from an affliction that Mr. Putin described as “a paralysis of power.”

Myers, S.L., 2015. In Putin’s Syria Intervention, Fear of a Weak Government Hand. The New York Times. [Accessed October 5, 2015].

What does it mean that power is paralyzed? Power and energy are not synonymous. Power needs projecting, it needs to be exerted against resistance, where energy simply is, as a permeate feature (substrate) of reality. There is the omnipotent: that which has unlimited power. (Versus pluripotent — that which is capable of maturing into varied strains or specialties.) Power needs an energy source as well as a means to deliver the energy in a way that furthers the potency. Power is concentrated, collated, and projected energy; paralysis is a reification of the means of sourcing, concentrating, or projecting power. What brings it along, though? Lateral constrictions (perpendicular to flow is perhaps optimal?): obstruction. However direct obstruction requires maximum countervailing power (equal to or exceeding that-which-is-to-be-countered). Better yet, to obstruct at the sources of the projected power. In this case, at the people. Subtracting ‘the People’ from power paralyzes it.

Mumford…

… the city owed its existence, and even more its enlargement, to concentrated attempts at mastering other men and dominating, with collective force, the whole environment. Thus the city became a power-trapping utility, designed by royal agents gathering the dispersed energies of little communities into a mighty reservoir, collectively regulating their accumulation and flow, and directing them into new channels — now favoring the smaller units by beneficently re-molding the landscape, but eventually hurling its energies outward in destructive assaults against other cities. Release and enslavement, freedom and compulsion, have been present from the beginning in urban culture.

Out of this inner tension some of the creative expressions of urban life have come forth: yet only in scattered and occasional instances do we discover political power well distributed in small communities, as in seventeenth-century Holland or Switzerland, or the ideals of life constantly regulating the eccentric manifestations of power. Our present civilization is a gigantic motor car moving_ along a one-way road at an ever- accelerating speed. Unfortunately as now constructed the car lacks both steering wheel and brakes, and the only form of control the driver exercises consists in making the car go faster, though in his fascination with the machine itself and his commitment to achieving the highest speed possible, he has quite forgotten the purpose of the journey. This state of helpless submission to the economic and technological mechanisms modern man has created is curiously disguised as progress, freedom, and the mastery of man over nature. As a result, every permission has become a morbid compulsion. Modern man has mastered every creature above the level of the viruses and bacteria-except himself.

Mumford, L. (2009). The city in history: its origins, its transformations, and its prospects. San Diego, Calif, Harcourt.