Posts Tagged ‘consciousness’
June 10, 2016 | by Dan Piepenbring
- Today in simulacra, simulation, and other heavy Baudrillard-type shit: Why are so many tech bros convinced that reality is an illusion created by our futuristic descendants? “Many people have imagined this scenario over the years, of course, usually while high. But recently, a number of philosophers, futurists, science-fiction writers, and technologists—people who share a near-religious faith in technological progress—have come to believe that the simulation argument is not just plausible, but inescapable … ‘Maybe we should be hopeful that this is a simulation,’ [Elon] Musk concluded, last week, since ‘either we’re going to create simulations that are indistinguishable from reality or civilization will cease to exist. Those are the two options.’ If you hope that humanity will survive into the far future, growing in power and knowledge all the while, then you must accept the possibility that we are being simulated today.”
- Fun pretentious dinner-party trick: ask if anyone has read Byron’s memoirs and mock anyone who answers in the affirmative, because those memoirs don’t exist, duh. “Byron’s memoirs—which might have finally provided the ‘truth’ about his life—were destroyed soon after his death. The story goes that three of his closest friends (his publisher, John Murray; his fellow celebrity poet, Thomas Moore; and his companion since his Cambridge days, John Cam Hobhouse), together with lawyers representing Byron’s half-sister and his widow, decided that the manuscript was so scandalous, so unsuitable for public consumption, that it would ruin Byron’s reputation forever. Gathered in Murray’s drawing room in Albemarle Street, they ripped up the pages and tossed them into the fire. The incident is often described as the greatest crime in literary history. It has certainly served to fuel curiosity and conjecture about Byron’s personal life for another couple of centuries. What was the damning secret his friends needed to protect? Domestic abuse? Sodomy? Incest? Probably all three, we imagine.”
- “Starchitects” like the late Zaha Hadid present themselves as benevolent aesthetes, designing public works that revitalize moribund cities around the world. But really they’re just helping rich people and promoting globalization: “Many leading architects, and most architecture critics, fail to acknowledge the basic reality that architecture isn’t just a vacuum of aesthetic virtues and vague adjectives—it is a product of its political, economic, and social context … Because architects are largely beholden to their clientele, their predilection for designing luxury lodging is partly attributable to changes in the housing market and the global economy. But we shouldn’t let them off the hook that easily. By and large, elite architects have disengaged from efforts to make the most fundamental unit of architecture available to all … Prime movers in gentrification, Hadid and her fellow starchitects have deployed their talents in service of an urban development model that erects symbolic monuments for elites rather than improve the lives of ordinary people.”
- Contrary to popular belief, Milan in the sixties was no place to wear a miniskirt. Just ask Valentina Rosselli—she’s fictional, but she’ll tell you anyway: “Inspired by American silent screen star Louise Brooks, Valentina Rosselli is the heroine of illustrious Italian comic book artist and graphic novelist Guido Crepax, who started drawing the famous character in 1965. Through his outstanding technique, cinematic compositions, and subtle use of ink and line, Crepax created an introspective and consciously sensual character, a photographer living in the midst of a feminist revolution, that would become his trademark. Through Valentina, Crepax unhinged the sexual taboos of Italian society dominated by the doctrine of the Catholic Church.”
- Finally, let’s talk about history’s oldest cuss words: “Latin obscenity was in some ways much like our own, being based around sexual and excretory taboos. The Roman sexual schema was quite different from ours, however, leading to some distinctive swearwords. It was socially acceptable for a Roman man to have sex with anyone of any gender, in any way, as long as he was the active partner. To insult someone, then, a Roman would not use futuo (the Latin f-word)—he would more likely say ‘Pedicabo ego vos et irrumabo,’ as the poet Catullus does to critics who have accused him of effeminacy. He threatens them with oral rape and anal rape, basically—he will humiliate them by putting them in the passive position. The worst insult you could throw at a Roman man was that he practiced cunnilingus—this was to be passive with respect to a woman, a shame almost not to be borne.”
April 28, 2016 | by Dan Piepenbring
- Jenny Diski has died at sixty-eight. Blake Morrison told the Guardian: “What I liked was her abrasiveness—she was tough, not least on herself. Whatever subject she took on—rape, depression, the sixties, Antarctica—she had something new and surprising to say … Some of the diaries and reviews she published in the London Review of Books were small masterpieces.” You can read those diaries here. “It’s as simple as pushing a button, and I’m lost in no man’s land,” she wrote in the last entry. “The insoluble grief. Not that there’s anything to be done about any of it.”
- Prince’s early webmaster remembers helping him with the NPG Music Club, a crucial forerunner for social media, digital music, and artist-run distribution: “If he built his own online record label, his own online radio station, and his own online music store, he had just as much access to his audience as the traditional channels did. He finally had a way to skip all the barriers and go direct … This direct connection between the fans and an artist on Prince’s level didn’t exist before the NPG Music Club. There was no Twitter, Facebook, or even YouTube. At the time, he saw direct Internet distribution as a model for all artists. He would tell me, if you could build your own music club, why would you need to pay anyone else a share and give away all your fans’ information? Why not do it all yourself—downloads, concert tickets, streaming concert events, and even a hub for emerging artists? He was leading the way to a new artist-owned music business … For a moment in time, we had something special no one had ever seen before—and something prescient, that predicted some of the questions about online distribution and artist agency that would come later.”
- Today in reality: Is it real? Do our sense perceptions offer anything more than impotent glimpses of the world outside our heads? “We’ve been shaped to have perceptions that keep us alive, so we have to take them seriously. If I see something that I think of as a snake, I don’t pick it up. If I see a train, I don’t step in front of it. I’ve evolved these symbols to keep me alive, so I have to take them seriously. But it’s a logical flaw to think that if we have to take it seriously, we also have to take it literally … I call it conscious realism: Objective reality is just conscious agents, just points of view. Interestingly, I can take two conscious agents and have them interact, and the mathematical structure of that interaction also satisfies the definition of a conscious agent. This mathematics is telling me something. I can take two minds, and they can generate a new, unified single mind.”
- When George Plimpton wasn’t editing The Paris Review, he was doing … almost literally everything else. “Plimpton was an omnipresence for much of American cultural life—both high and low—in the last third of the twentieth century. He appeared in commercials for Oldsmobile and Intellivision, and appeared in the movies The Bonfire of the Vanities and Good Will Hunting and on TV’s Married with Children. He was present when Bobby Kennedy was assassinated, helping to tackle Sirhan Sirhan. He turned up as a character on The Simpsons. In a New Yorker cartoon from 1967, a man about to undergo surgery looks up at the doctor wearing a mask and asks, ‘Wait a minute! How do I know you’re not George Plimpton?’ That Zelig-like identity rested largely on a series of seven books in which the New York–born, Harvard-educated Plimpton threw himself both physically and intellectually into the professional sporting life. Decades before the onset of reality TV and the Twittersphere, Plimpton starred in his own Everyman story.”
- As I write this, Moscow is teeming with horrendous art. So what, you may say—so’s New York. At least in Moscow’s case there’s a festival to blame: the Moscow Spring Festival, with a three-million-dollar price tag. “By Friday, the entire center of the city was covered with sculptures and installations, most of them far larger than life size. These included a plastic reproduction of the classic Russian painting Bogatyrs (featuring three Russian-superhero horsemen), the size of a two-story house; the head of a woman—also roughly the size of a house—in faux topiary, with a twisted hand growing out of the ground next to it; and a cartoon Soviet policeman, which was the height of a small apartment building. It was as if the city had been invaded by a horde of aliens with flamboyantly bad taste. The Moscow intelligentsia recoiled in horror.”
November 23, 2015 | by Guy Davenport
From Guy Davenport’s journals, as published in The Guy Davenport Reader (2013), edited by Erik Reece. Davenport was born on this day in 1927; he spent most of his life in Lexington, Kentucky, where he taught at the University of Kentucky. “My notebooks have subjects and information for which I’ve not yet found a workable technique,” he told The Paris Review in 2002, three years before his death. “I think ultimately, as Joyce felt, that we know nothing, and that what we call culture is a wonderful fiction, and that we live inside this fiction, and as long as it’s articulate we’re successful. And we add to it, or subtract from it, but we really don’t know anything else. And I think a hard scientist, the people who are working on consciousness now, would have to admit the same thing. We don’t know what consciousness is, we don’t know why we’re here.” —D. P.
To sit in the sun and read Columella on how to plant a thorn hedge is a pleasure I had to teach myself. No, I was teaching myself something else, and the thorn hedge came, wisely, to take its place. They’re longer lasting than stone walls and have an ecology all their own. Birds nest in them and snails use them for a world. Hedgehogs, rabbits, snakes, spiders. Brier rose, dog thorn. There are some in England still standing from Roman times.
Being ought to have a ground (the earth under our feet) and a source. It seems to have neither. The Big Bang theory is science fiction. It may be that the expanding universe is an illusion born in physics labs in Paris, Copenhagen, and Berkeley. It is also too eerily like Genesis (being in a millisecond) and other creation myths. It is partly medieval, partly Jules Verne. From a human point of view, it has no philosophical or ethical content. It is, as a vision, a devastation, an apocalypse at wrong end of time. It is a drama in which matter and energy usurp roles that once belonged to gods and angels. It is without life: brutally mechanical. It is without even the seeds of life, or the likelihood. Read More »
April 22, 2015 | by Dan Piepenbring
- Larry Kramer, seventy-nine, came of age at a time when being gay was still illegal; his latest opus, The American People, is kind of a novel, kind of not, very long, and very gay: “a history of hate [from] one among the hated.” “Most histories are written by straight people who wouldn’t know, see the signs that a gay person does when they look at a person’s life,” he says. “I mean, how could you write the life of Mark Twain without realizing that he was hugely, hugely gay? The way he lived, who his friends were, and how his relationships began. And what he wrote about! I don’t know how you could avoid the assumption that he’s gay.”
- An interview with Atticus Lish, who won our Plimpton Prize this year: “Spoken language is primary, and I want it to be primary. Everything should pass the reading-aloud test; that became a real theme with me before I even was aware of it. I said, ‘Don’t write like a writer; write like a talker.’ ”
- But how do you write like a talker if the person talking is an animal? Fiction is still grappling with animal consciousness, with varying degrees of success: it may be largely impossible, as Thomas Nagel wrote in his 1974 essay “What Is It Like To Be a Bat?”, reminding us that “acts of sympathetic imagination are fatally restricted by the incalculable difference between human and bat.”
- In which Kerry Howley follows two boxers: “Sportswriters talk constantly of ‘focus,’ ‘dedication,’ and ‘single-mindedness.’ It is a measure of this cliché’s persistence that, despite the mountains of evidence to the contrary, men still use these words to describe Manny Pacquiao. This is a boxer who sidelines as a working politician and a low-budget-movie star, a man who leads Bible study on Sundays and moonlights as one of the shortest professional basketball players in the Philippines. He has recorded two platinum albums, and a hit single called ‘Sometimes When We Touch’ …”
- And Chris Offutt pursues “trash food,” whatever that may be: “The term ‘white trash’ is an epithet of bigotry that equates human worth with garbage. It implies a dismissal of the group as stupid, violent, lazy, and untrustworthy—the same negative descriptors of racial minorities, of anyone outside of the mainstream. At every stage of American history, various groups of people have endured such personal attacks. Language is used as a weapon: divisive, cruel, enciphered. Today is no different. For example, here in Mississippi, the term ‘Democrats’ is code for ‘African Americans.’ Throughout the U.S.A., ‘family values’ is code for ‘no homosexuals.’ The term ‘trash food’ is not about food, it’s coded language for social class. It’s about poor people and what they can afford to eat.”
January 20, 2015 | by Dan Piepenbring
When The Paris Review interviewed Allen Ginsberg for our Spring 1966 issue, he expressed a sense of conflict about hallucinogens. He treasured their effects on consciousness—“you get some states of consciousness that subjectively seem to be cosmic-ecstatic, or cosmic-demonic”—but his body was having trouble tolerating them. “I can’t stand them anymore,” he said, “because something happened to me with them … After about thirty times, thirty-five times, I began getting monster vibrations again. So I couldn’t go any further. I may later on again, if I feel more reassurance.”
Thomas Clark conducted that interview in June 1965; the issue was on newsstands the following spring. A year later, though, in June 1966, Ginsberg sent The Paris Review the following letter, which recently resurfaced in our archives: Read More »
July 17, 2014 | by Sarah Menkedick
Breastfeeding and boredom.
“You are an animal,” my husband told me. We were in bed. The context was not what you’d expect. A baby was latched onto my right breast while the left leaked an opalescent waterfall of milk.
“I’m a mammal,” I said. This is about as deep as our conversations got in the first month of parenthood. We were upstairs in what we have dubbed the milk cave—the dim bedroom of the nineteenth-century log cabin in southeastern Ohio, where we are currently living. I spend the better part of my days here, watching as my baby’s eager, sucking mouth goes rooting, and then latches on with the force of a heavy lid sealed shut on an overflowing container. There is nothing soft or gentle about my baby’s latch. It is the precise enactment of its definition: a clamping on, a fastening of two bodies. I feel a sudden tug of suction, a rasp of thirst, then sleepiness. I listen for the ker, ker, ker of her swallowing.
Before I gave birth, I knew breastfed babies needed to eat every two hours. But knowing this did not prepare me for the sheer amount of time breastfeeding would demand. Even if someone had told me “twenty minutes per breast per feeding,” it would still have taken sitting down every two hours for forty minutes for me to understand, because just like every other aspect of pregnancy and motherhood—morning sickness, contractions—the imagined experience turned out to be laughably unlike the experience itself.
I was hunkered down in the milk cave in a mess of sheets, sticky with an overabundance of milk, balancing the baby in the football hold and watching her eyes blink slowly open and closed with the rhythm of sucking. I’d finally finish, set her in her Baby Björn, and start digging into e-mails and then, again, she’d shove her fist in her mouth and start smacking her gums with comic franticness. Whole yellow and green summer days slipped by between the milk cave and the breezy porch, gazing at baby on the breast, at the whirring fan and the sheets with their pattern of roses, at the pastures of wavering grasses incandescent in afternoon light. Nights I awoke at two, at four, at six, and in the grainy coffee black, I’d hold the warm parcel of her, feel the eager pressure of those small gums, our animal bodies pressed together, the trickle of milk, the darkness undulating a bit in my delirium. I’d try not to fall asleep, have half-thoughts, then enter a space of no thoughts at all. Read More »