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Posts Tagged ‘philosophy’

Ordinary Human Love: An Interview with Clancy Martin

February 12, 2015 | by

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Clancy Martin. Photo © Greg Martin

I first encountered Clancy Martin’s writing in NOON sometime in 2006 or 2007. He became one of my favorite writers. I looked forward to new work from him, wanting to add to the world he'd created in my imagination—a world I found endearingly and distinctively full of vulnerabilities, awkwardness, psychology; bleak, funny, and extreme situations; emotional, considerate, out-of-control characters; and other things I enjoy. I liked his calm, detached, careful, slightly deadpan narrators, and the stories they told—in his novel, How to Sell (2009), and his novella, Travels in Central America (2012)—were dark and moving and, in certain moods, funny on several different levels. 

Martin’s new book, Love and Lies: An Essay on Truthfulness, Deceit, and the Growth and Care of Erotic Love, is moving and funny but not, in my view, dark. It’s actually very optimistic, though maybe not in the way one would expect from a book about love. “To choose to fall in love is, we might think, in some way to fabricate or even to falsify love,” Martin writes. “But that’s the very notion I’m combating. I want to challenge the idea that love forces itself upon us with all the strength of truth.” He expands his argument by examining Plato, the Kama Sutra, Nietzsche, Freud, Adrienne Rich, Simone de Beauvoir, James Joyce, and dozens of others, as well as his memories of his personal experiences with his wife, two ex-wives, and three daughters. I asked Clancy some questions about love and lies via e-mail. 

One of the quotes in your book is from Chögyam Trungpa Rinpoche—“Love is mutual loneliness, and the deeper the loneliness, the deeper the love.”

Chögyam Trungpa Rinpoche recognizes that we are alone, and that the need for love is a mutual recognition that we are alone. Both the desire for and the desire to love—giving and receiving love—spring from this profound, unavoidable, so often avoided fact about human life. We are alone. I can’t get into your head and you can’t get into mine. Many of my memories and thoughts and feelings remain entirely private to me. But it is precisely this fact that informs our need for love. In some ways, the more I love you, the more urgent my need to know you and to reveal myself to you, the beloved, becomes, and so our separation becomes that much more intense. In Freudian terms, it’s as though we all desperately wish to climb back into the womb. And I don’t think we should underestimate the profundity of Freud’s insight on these questions, even though it’s the tired, tiring fashion lately to take him less seriously than we used to do. Read More »

HAL, Mother, and Father

January 9, 2015 | by

Watching the sixties and seventies through 2001 and Alien.

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From 2001: A Space Odyssey

It was April 1968 and my father was sitting in a theater in Times Square watching 2001: A Space Odyssey, certain that what he was seeing wasn’t just a movie but the future. When it ended, he got up and walked out into Times Square, with its peep-show glitz and sleazy, flashing advertisements; he found the uptown subway beneath the yellow marquees for dirty movies like The Filthy 5; and through all of it, he thought that when humanity hurls itself into the depths of the cosmos, this is how we will do it. In the film’s iconic final shot, the space baby looks down at the planet to which it is no longer bound. Freedom, this shot says, is imminent.

My father was twenty-four then, and perhaps at his most world-historical: he was becoming an expert in computers. He’d worked for IBM in Poughkeepsie, New York, a corporate labyrinth of beige cubicles and epochal breakthroughs; a world of punch cards and reel-to-reel magnetic tape, where at least some of the employees were deadly serious about making sure to wear the company tie clip and then, once they were off duty, to switch to their own personal tie clips.

When 2001 premiered, he was working at Columbia University’s Computer Center, in the academic computing branch. I don’t think it’s unreasonable to say that the movie summed up everything my father was in April 1968. It became something of a talisman for him, a semisacred object invested with all the crazy hopefulness of his youth. For as long as I can remember, my father had talked about 2001. He told me often of HAL, of the monolith of evolution, of how glorious the future would be. Of course, when I finally saw the movie, well after the actual year 2001, it bored me out of my mind. Too slow, too bizarre. Ah, my father told me, that’s because evolution is slow, evolution is bizarre. It wasn’t until much later that I started to understand the movie—and, maybe, to understand my father. Read More »

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The Will to Believe

October 8, 2014 | by

Sitting in on the 2014 Objectivist Conference in Las Vegas.

Las Vegas, Nevada, USA, The Venetian

The Venetian. Photo: Dietmar Rabich

Even on a Monday morning at eight A.M.—an hour ripe for sober reckoning—the greatest lie of Las Vegas endures undiminished: if you keep playing, you’ll eventually beat the house. As I strolled through the Venetian, I saw the familiar ring of mostly young men crowding the aprons of a long line of craps tables. If any moment in Vegas should lend itself to second thoughts for these men, it would’ve been this one, the morning after a boozy weekend of debauchery. Yet the only concession to the occasion were the mimosas hanging pendulously over the Pass Line.

I was late for a different sort of spectacle, so I didn’t stop to watch. The Venetian, by some measurements the largest hotel in the world, had set aside a tranche of its 289 “meeting rooms” for the annual summer conference of the Ayn Rand Institute, an organization founded in 1985, a few years after the death of its namesake, with the express mission of fostering “a growing awareness, understanding, and acceptance of Ayn Rand’s philosophy.”

Open conferences are admirably egalitarian, which makes them something of an awkward format for discussing Objectivism, the name Rand choose for her canon of unalloyed elitism. “The man at the top of the intellectual pyramid contributes the most to all those below him, but gets nothing except his material payment, receiving no intellectual bonus from others to add to the value of his time,” her avatar, John Galt, declares in Atlas Shrugged. Meanwhile, “the man at the bottom who, left to himself, would starve in his hopeless ineptitude, contributes nothing to those above him, but receives the bonus of all of their brains.”

One need not be an honors geometry student to understand where on this pyramid most of us must fall. Throughout her writings, which began with allegorical novels and evolved into a miscellany of short works—speeches, essays, newsletters, and even, for one year, a weekly column for the Los Angeles Times—Rand was an evangelist for an aristocracy of talents. She characterized her aesthetics as “a crusade to glorify man’s existence” and the essence of her philosophy as “the concept of man as a heroic being,” descriptions which, if they mean anything, would lead one to believe an assembly of her acolytes might resemble a cross between a meeting of Phi Beta Kappa and an afternoon among the bodybuilders at Venice Beach. Read More »

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Instagram Meets the Death Wish, and Other News

October 1, 2014 | by

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Richard Prince’s show, “New Portraits.” Photo: the Gagosian Gallery

  • Richard Prince’s latest show: his Instagram feed, ink-jet-printed on canvas. “Is it art? Of course it’s art, though by a well-worn Warholian formula: the subjective objectified and the ephemeral iconized, in forms that appear to insult but actually conserve conventions of fine art … Possible cogent responses to the show include naughty delight and sincere abhorrence. My own was something like a wish to be dead—which, say what you want about it, is the surest defense against assaults of postmodernist attitude.”
  • You can probably guess where Louise Erdrich, who’s just won the Saul Bellow Award for Achievement in American Fiction, comes down on the controversial logo of a certain NFL franchise: “It’s more than a stereotype, it’s an insult … It’s more of the same disregard for basic human dignity.”
  • Nell Zink sees the sights at the World Science Fiction Convention: “In one room, old folks discussing how society might function if rulers were programmed to be wise (Iain M. Banks’ Culture novels); in the next, young people defiantly setting the conditions under which they will watch TV.”
  • One way (perhaps not the best way) to liven up your history of classical philosophy: fill it with puns. “Once Adamson has spotted a pun in the distance, he will hunt it down and pry it from whatever linguistic comforts it may have once enjoyed … We can never prepare ourselves for ‘like a giraffe, Parmenides seems to be sticking his neck out too far.’ ”
  • “The rooms that hold the Museum of Natural History’s famous dioramas are vast and dimly lit. The dioramas themselves shine like stages in a darkened theater … That hushed public place is the private secret of every child in New York, I think.”

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The Solar Anus

September 10, 2014 | by

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Photo: Steve Kollis, via Flickr

Happy birthday to Georges Bataille, connoisseur of Eros, born on September 10, 1897, a simpler time he took it upon himself to complicate. Actually, to call him an erotic connoisseur grossly understates what so many readers find, uh, gross about him. Suffice it to say his work revels in varieties of sexual expression that remain taboo today; a given Bataille text presents you with a veritable cavalcade of the debauched and the proscribed, and, worse still, makes all of it seem terribly worth investigating. Even his fellow Continental philosophers—not exactly vanilla adherents of the missionary position—thought he was something of a degenerate. Jean-Paul Sartre said Bataille “incarnated human sexuality in its most degraded form”; André Breton described him more succinctly as a “sick and dangerous pervert.”

But history teaches us that perverts make fine litterateurs, and Bataille is no exception. (Not to say there aren’t exceptions. There are plenty.) In Paris, he worked as a librarian and at night went drinking and whoring on the rue Pigalle. His first novel, 1928’s L’Histoire de l’oeilStory of the Eye, which he published under the pseudonym Lord Auch, or aux chiottes, or “to the shithouse”—was hailed not as a transgressive surrealist masterwork but as pornography, plain and simple. Its reputation has improved since then: it’s still regarded as porn, just the good kind. (John Wray wrote about it for the Daily a few years ago.)

Here, for your edification and titillation, is a bit from The Solar Anus, a short something-or-other published in 1931. I don’t know what you’d call it. It’s metaphysics. It’s a taunt. It’s a series of aphorisms. It’s an extended metaphor that stops shy of allegory. It’s a hymn; it’s a rant. And what it lacks in logical validity it makes up for in images. Among the lines of inquiry pursued: the passage of energy, heliophilia, heliophobia, fecundity, decay, volcanoes, the phallic, the Sapphic, the erect, the supine, excretion, intake, and many other things besides. Have at it: Read More »

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The Origins of Kitsch, and Other News

July 14, 2014 | by

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Rosso Fiorentino, Madonna and Child with Four Saints (Spedalingo Altarpiece), 1518; image via the Nation.

  • Bill Gates’s favorite business book is 1969’s Business Adventures, “twelve classic tales from the worlds of Wall Street and the modern American corporation,” and “it’s easy to see why. Brooks, who wrote for [The New Yorker] for more than thirty years, approached business in an unusual way. He had an eye for the technical details that mattered to insiders, but the sensibility of a broad-minded cultural critic.”
  • “If you visit Florence this summer, you may find that ducking into the Palazzo Strozzi to see the remarkable exhibition ‘Pontormo and Rosso Fiorentino: Diverging Paths of Mannerism’ (through July 20) is a great way to dodge the tourist crowds that choke the city’s streets. The works by these two Tuscans, who have good claim to being considered the originators of Mannerism, are as fascinating and problematic as ever. But chances are, if you’re inclined to look at them to discover affinities with art’s future, it’s not Matisse, German Expressionism, or Giacometti you’ll think of first. At least I didn’t—what I saw, for better or worse, was a postmodern Mannerism: the invention of bad taste or, as Clement Greenberg used to call it, kitsch.”
  • Talking to Jamie Keenan, a jacket designer: “Turd Theory (one of The Twenty Irrefutable Theories of Cover Design, written by myself and Jon Gray) works on the idea that in a scary world of disorder and chaos people are programmed to seek out repetition and order. So even the worst cover in the world, repeated twenty times in different colors of the rainbow, will get you an award or two.”
  • Some of literature’s greatest opening sentences—now in punch-card form.
  • Michael Oakeshott was one of the most original philosophers of the twentieth century, but also, his notebooks reveal, one of the strangest: “His response to the modern world was to cultivate an Epicurean gaiety and independence. (He rebuffed politely an approach by Margaret Thatcher, who had it in mind to recommend him as a Companion of Honour.) It was a style of life that combined seemingly antagonistic attitudes: a highly developed aesthetic sensitivity with a tolerance of everyday routine (he was punctilious when acting as chair of his LSE department); a capacity for intense romantic engagement with deep detachment.”

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