October 8, 2014 Arts & Culture The Will to Believe By John Paul Rollert Sitting in on the 2014 Objectivist Conference in Las Vegas. 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
October 8, 2014 Look The Camera Wins by Being Honest By Dan Piepenbring Image via X-Tra Richard Sharpe Shaver is best remembered as a controversial sci-fi writer—in the late 1940s, his pieces in Amazing Stories made outlandishly specific claims about evil ancient civilizations, and it became progressively clearer that Shaver didn’t regard these stories as fiction. Toward the end of his life, Shaver spent his time elaborating an arcane theory about “rock books”; in certain stones, he avowed, one could find intricate pictographic texts inscribed by the hyperadvanced races of millennia past. As the art quarterly X-Tra has it, Shaver believed he’d begun to decode the texts of “a whole prehistoric Atlantean library”: Shaver accessed the rock books by cutting through stone with a saw to reveal a world of imagery within the fissures. “Humans figures [sic] are distorted by saw-cut as well as by wrong lenses—but recognizable. The enigma of man’s past does not need to be an enigma.” This statement, handwritten in blue ball-point pen on thin typewriter bond, floats to the right of an oculus cut into the paper, which reveals beneath a photograph of what appears to be a random black and white pattern. In fact, Shaver believed the pattern was a holographic picture created thousands of years ago by an advanced ancient technology. It can feel voyeuristic to dwell on the remnants of lunacy—like gaping at the crazies on the subway—but Shaver’s devotion and imagination provoke a strange empathy. As Brian Tucker writes in an excellent summary for Cabinet, “Despite poverty and virtually unremitting scorn, Shaver continued this work until his death in November 1975.” A few years ago, Tucker curated an exhibit including some of Shaver’s papers and theories: The pictorial content that Shaver identified in these rocks is dense and complex. Different images reveal themselves at every angle of view and every level of magnification; pictures mingle with ancient graphic symbols and typography in what he called “the most fascinating exhibition of virtuosity in art existent on earth” … Discouraged by critics who charged that the figures pictured in his paintings were mere fabrications from his own imagination, he eventually abandoned painting in favor of the relative objectivity of photographic documentation. In an unpublished manuscript, Shaver writes, “If I hadn’t been an artist most of my life, I would have realized that people will believe photos, and won’t believe drawings or paintings … The camera wins, by being honest … which doesn’t say much for artists’ honesty, I guess. We try … but people think we lie.” Read More
October 8, 2014 On the Shelf What Is an Essay, Anyway? and Other News By Dan Piepenbring A portrait of Michel de Montaigne, whom you can blame in part, maybe, for all these “essays.” Essays—essais, essayes—what are they, how are they, where did they come from, why can’t we seem to settle on the meaning of them, is Montaigne to blame for all this, or Francis Bacon or maybe King James, and what’s the meaning of all this “attempting” anyhow … John Jeremiah Sullivan aspires (don’t make me say essays) to find out. Horace Engdahl, who helps to judge the Nobel Prize in Literature, laments the “professionalization” of writing in the West: “I think it cuts writers off from society, and creates an unhealthy link with institutions … Previously, writers would work as taxi drivers, clerks, secretaries, and waiters to make a living. Samuel Beckett and many others lived like this. It was hard—but they fed themselves, from a literary perspective.” Relatedly: “A growing number of biographers and historians are retrofitting their works to make them palatable for younger readers … And these slimmed-down, simplified and sometimes sanitized editions of popular nonfiction titles are fast becoming a vibrant, growing and lucrative niche.” Zadie Smith on a certain famous populous island: “Manhattan is for the hard-bodied, the hard-minded, the multitasker, the alpha mamas and papas. A perfect place for self-empowerment—as long as you’re pretty empowered to begin with. As long as you’re one of these people who simply do not allow anything—not even reality—to impinge upon that clear field of blue. There is a kind of individualism so stark that it seems to dovetail with an existentialist creed: Manhattan is right at that crossroads. You are pure potential in Manhattan, limitless, you are making yourself every day.” “An intellectual is a person who is mainly interested in ideas. I am an aesthete—a person who is mainly interested in beauty. Nowadays the word aesthete carries with it the musty reek of high Victoriana. Still, there remains no better word to describe the way certain people—people like me—view the world.”
October 7, 2014 On History All Aboard L’Armand-Barbès By Dan Piepenbring Jules Didier and Jacques Guiaud, L’ Armand Barbès, 1870, 1914. Say you’ve got to skip town in a hurry. Maybe you owe somebody a lot of money; maybe the mayor’s daughter is in love with you and you’re below her station; or maybe it’s 1870, the Franco-Prussian War is on, and you have to ditch Paris because it’s under fierce siege and you’re the minister of the interior. In any case, here’s what history advises: Flee in a hot-air balloon. Léon Gambetta did it on October 7, 1870. Worked like a charm. Okay, Paris ultimately lost the war, so “worked like a charm” may be overstating things, but still—Gambetta lived, didn’t he? He did. He became a prominent statesman. At the time of his spectacular escape, Paris had been shelled by the Germans and Napoleon’s empire had fallen; Gambetta helped to improvise a new government and advised running it from someplace other than the capital, given the city’s precarious condition. A delegation left for Tours to organize the resistance, but Gambetta himself had to be sure to elude capture by the Prussians. The safest way, against all odds, was by balloon: couriers had been delivering the mail to Paris that way with great success. And so they smuggled him out on the sumptuously named (if not sumptuously appointed) Armand-Barbès, one of some sixty-six balloons. He made it to Tours intact and resumed his post with vigor. After this comes the part where the French lose anyway, but let’s skip that and wonder instead how Gambetta felt up there, in transit. I mean, I’m sure he was terrified, at least partially—his capture would be the end of him—and yes, there must’ve been a good bit of patriotism coursing through the old veins, but I hope he took a deep breath and saw the bigger picture, saw himself wafting into the history books on a hot-air balloon, Prussians cursing the sky and stomping on their hats. And how, once he’d reached safety, could he find it in himself to talk about anything else? Hello, I would say by way of introduction for the rest of my life, It is I, the man who fled Paris by balloon. No, no, remain seated. Hold your applause. A broadside about ballooning during the Siege of Paris, 1870–1871, with a list of balloons that left the city.
October 7, 2014 Look The Notion of Family By Jane Harris Aunt Midgie and Grandma Ruby, 2007. LaToya Frazier’s first monograph, The Notion of Family, documents the decline of Braddock, Pennsylvania—a once-prosperous steel-mill town that employed generations of African American workers—alongside the hardships of Frazier’s family, who grew up there. Issues of class and race underscore the mostly black-and-white photographs in the collection, which is arranged as a kind of family album: intimate, collaboratively produced portraits of Frazier and her mother in mirrors and on beds, are presented with derelict scenes of collapsed buildings, vacant lots, and boarded-up stores. Frazier provides short texts with each image—wistful snippets of memory and anecdote merge with facts and statistics. Illness is nearly a constant. As Laura Wexler points out in an accompanying essay, Braddock’s hospital, which eventually housed the town’s only restaurant and therefore became its de facto meeting place, “is as much or more a fixture in this album and this family than the school, the factory, the library, the market, the taxi stand, the pawnshop, or any other institution.” Read More
October 7, 2014 Our Daily Correspondent Gobble-uns By Sadie Stein A photograph published alongside “Little Orphant Annie” in an edition of poems ca. 1900. There’s a new iteration of Annie opening this year, starring Quvenzhané Wallis as the plucky eponymous orphan. You’ve probably seen the 1982 movie; maybe you’ve caught one of the musical’s many revivals. And most everybody knows that the musical itself was adapted from a popular and long-running comic strip. But did you know that all those were based, in turn, on the 1885 poem “Little Orphant Annie?” Or that James Whitcomb Riley wrote the poem about a real-life orphan, Allie? And that it’s creepy and scary? Well, now you do! Mary Alice “Allie” Smith was an Indiana neighbor of the Riley family. When her father was killed in the Civil War, twelve-year-old Allie—the name change was a typographical error—came to live with the Rileys; the future poet was a child himself. Allie apparently entertained the other children of an evening with scary stories that made a huge impression on young James. The poem, which is made up of Allie’s cautionary stories, was one of his most popular, and a major part of his well-attended speaking tours. Well, it was the Victorian era. Read More