Hope in this world is a tricky thing, with all the suffering around, should we care to look.
I doubt Williams is invoking the Godhead here, but a ‘Jesus Christ’ might slip out of me or you upon suddenly catching sight of the wretched. Open sores and infections usually indicate deeper physical illness. Rambling speech and shuffling feet usually indicate a disordered mind and soul. Some people could be so far gone they may not be coming back.
But there’s an abandonment in the desire to be free, untethered, and lost within the world.
One of my takes: Love means obligations to others, where abandonment also meets responsibility, not merely abandonment to one’s own desires. Each of us, despite our habits, could become captive to our desires. Watch out for yourselves.
There’s something like a ‘narrative’ race on in the power-centers, and for politicos, right now, because I see U.S. institutions as seriously weakened, overbuilt and stagnant.
On that note, W.S. Merwin came of age during the post-war period, the son of a Presbyterian minister. I’d argue we’re witnessing a religious vision becoming transposed through the Modernist and post-Modernist lenses in his work (especially with the ‘eco’ stuff). This is what I’ve been calling the journey of the (S)elf, within the Romantic bowl of ‘Nature,’ where increasingly isolated individuals are seeking wholeness and transcendence through ‘the environment’ and ‘collective action’ and ‘(S)cience.’ This process of secular humanization is fast upon us here in the U.S. (much more advanced in Europe).
What occurs at the basic level of conception, and once held in the King James Bible, is now more likely to be ‘revealed’ to be a concern with the environment, or the ‘oppressed.’ Notice it’s not really about (S)cience but a kind of belief-level claim to knowledge and truth. Basically, I see ‘true-belief’ and righteous actors as often making things worse, and typically blaming everyone else in the process.
Do the wretches have something to teach? About what and to whom? Are poets exiles (the ones who imagine themselves as drunks)? What about ministers?
The Drunk In The Furnace
For a good decade The furnace stood in the naked gully, fireless And vacant as any hat. Then when it was No more to them than a hulking black fossil To erode with the rest of the junk-hill By the poisonous creek, and rapidly to be added To their ignorance,
They were afterwards astonished To confirm, one morning, a twist of smoke, like a pale Resurrection, staggering out of its chewed hole, And to remark then other tokens that someone, Cosily bolted behind the eyeholed iron Door of the drafty burner, had there established His bad castle.
Where he gets his spirits It’s a mystery. But the stuff keeps him musical: Hammer-and-anviling with poker and bottle To his jugged bellowings, till the last groaning clang As he collapses onto the rioting Springs of a litter of car seats ranged on the grates, To sleep like an iron pig.
In their tar-paper church On a text about stoke holes that are sated never Their Reverend lingers. They nod and hate trespassers. When the furnace wakes, though, all afternoon Their witless offspring flock like piped rats to its siren Crescendo, and agape on the crumbling ridge Stand in a row and learn.
What might work better for a lot of us, a lot of the time, but I don’t really know for sure: The Victorian idea of the ‘deserving’ poor. Reality means having to make decisions in a world of limited resources about how to help those not helping themselves. We all have obligations to others, but they largely occur to those we love, and those whom we must honor and protect.
Forgive the photo. My skills are a work in progress, but thanks, as always, for looking.
Shouldn’t one begin from the point-of-view of neutrality regarding Nature (beyond value-judgment?)
Nature can be: The sweetest-smelling spring meadow and the source of life. The enveloping tenderness of mother and child. It can be a series of renewing calls to adventure in which we find ourselves most alive. I’m guessing the subjugation of one’s ideas about Nature into (Nature), and God, or no God, is where we often find our thoughts returning.
Nature is also: A volcano scorching thousands of men, women and children at a time. The river dangerously rising. Rabies, A.I.D.S. and an uncompromising, relentless disregard for our hopes. It can be the casual disregard of the old by the young, and the sad fading of a loved one into oblivion. Imagine, if you will, the last thoughts and experiences of someone eaten to death by a predator (but my spirit animal is a bear..I’ve always practiced bear/human moral recognition).
No wonder our default is to explain through mythology, idealization, and highest conceptualizations along with the calling forth of deepest desires during intensest experience.
The modern flavors of myth veer into Romantic Primitivism and Collectivism, Radical Western animism and the ideological discontents of the ‘Modern’ age.
How’s that stuff working out?
Beware the modern theologies of (M)an? Back to the old theologies of God and all those attendant problems?
What are the artists up to? How have so many, so often, come to undervalue, and overvalue, the Arts, and the (S)elf?
The search for meaning goes on.
Land-art pieces are site-specific. They require you to be there and experience them, designed as they are to be within the specific spaces they occupy.
In so doing, they break from previous modernist ‘Readymades‘ and reproduced images (I don’t know about you, but I’m tiring of so many commentaries on consumerism, the desire for craft over mass production, a certain collective vagueness against such disposability…the dream of unique Selfhood, celebrity even, amidst a thousand urinals).
As a viewer, you’re supposed to interact with these pieces and start feeling and thinking differently than perhaps you might have otherwise. Walk around, through, and over them.
Time is clearly intended to be an element, here; the long sweep of geologic and/or historical time as the artist understands it, as well as the relative brevity of personal time during just a 10-minute visit.
These pieces can act as signposts towards Nature and what we can begin to observe of our specific natural environments (steel rusts in unique, but perhaps underlying, patterns…winds blow at different angles and around different obstacles in one grove as opposed to another, these lichens are growing here…other lichens over there, are they the same species?).
If you pull the piece out of its specific environment, it may just wither and die, looking out-of-place as many other products of civilization do amidst natural settings (a jar in Tennessee). Perhaps, though, they won’t look quite so out-of-place as mass-produced objects because of such careful design and attention to detail.
That said, these pieces will eventually look quite awkward undergoing the changes they will undergo if Nature’s Laws are any guide (Romantic/Modernist recreations of Nature can promise the comforts of Home).
Here’s Wikipedia, keeping it simple:
‘Land art, earthworks (coined by Robert Smithson), or Earth art is an art movement in which landscape and the work of art are inextricably linked.’
‘Robert Smithson and Richard Serra both believed that sculpture should have a dialog with its environment. This program explores the challenging dialectic of the site-specific sculpture of Smithson and Serra through examples of their work. In an interview, Serra discusses the aspects of time and context in relation to his art as well as the influence of Smithson.’
Maybe it’s worth pointing out that Serra seems interested in symmetry, visualizing and realizing abstract shapes with the help of some mathematics and the practice of drawing/drafting. Interesting problems can arise from tooling around with shapes on paper (a practice of Serra’s), the kind I’m guessing folks fascinated by puzzles and software and math love to solve.
But Serra’s not a mathematician nor an engineer nor an architect. He’s not writing a proof for its own sake nor building bridges nor houses for practical use.
Rather, the intuitive and creative impulses of the artist take over in his work, a kind of creative exploration, as well as the dialog between fellow artists, living and dead.
Much (A)rt, of course, is useless for most, if not all, purposes. It’s one of the things that can make it meaningful for people. There can be a significant gap between what the artist may have felt, thought and realized, and which emotions, thoughts and experiences any viewer/listener might have in interacting with a particular piece.
Serra, in his work, wants to alter the thinking of anyone moving through the space he creates by manipulating specific substances like steel (he has a facility with the material), and by getting viewers to a point of reorientation of spatial and temporal awareness.
Of course, this involves reorientation towards certain ideas as he understands them, and by promising people a return to themselves, or a state of experience and creative play perhaps similar to that of the artist.
Here’s a Charlie Rose interview:
More about Land Artists:
Any thoughts and comments are welcome. Feel free to highlight my ignorance…
‘Intersectionality is not just a branch of feminism, a means by which to advance women’s interests, or an analysis of matters of social concern. It is an all-encompassing philosophy that advances a unique politics, metaphysics, aesthetics, and epistemology, as well as its own (rather bizarre) interpretation of history. It is effectively a secular religion.1′
Many liberation-based ideologues and radical discontents have ridden the postmodern waves into academies and various other institutions of influence.
This blog operates under the assumption that, generally, people who’ve only conceived of the world as a series of power relationships, or fumblings of Self against the objectively meaningless void, or through lenses of collectivist oppression and victimhood, are generally people to be nowhere near positions of authority and stewardship.
Hey, it’s just the Arts & Sciences, as well as your freedoms.
Who is ‘Rasta Dale’?
Despite his humble beginnings as the bastard son of an itinerant diplomat and the global-warming journalist sent to cover him, Dale has worked hard to become the supreme leader of Peace Pavilion West. He oversees daily work assignments, Temple activities and breeding celebrations.
Protecting the environment, promoting women’s freedom and protesting warmongers here on Spaceship Earth are all in a day’s work in the community, and for Dale.
Here are some recent articles Dale wholeheartedly supports:
As I’m doing PR for PPW, I like to include my commentary when relevant.
Community Gardens IN THE SKY!
Of course Dr. Seuss should get political! Make everything political!
Dale had a dark period after the last EPA raid. He was found in the Temple by himself mumbling ‘Now we are all zero-waste:’
A little bit about politics and also the politics amidst fellow writers and critics:
‘…when in doubt, I always follow the simple method of choosing that line of conduct which may be the most displeasing to the Reds and the Russells.’
‘Who’s in, who’s out, and where are the snows of yesteryear. All very amusing. I am a little sorry to be left out. Nobody can decide if I am a middle-aged American writer or an old Russian writer—or an ageless international freak.’
On his professional collection of butterflies:
‘The pleasures and rewards of literary inspiration are nothing beside the rapture of discovering a new organ under the microscope or an undescribed species on a mountainside in Iran or Peru. It is not improbable that had there been no revolution in Russia, I would have devoted myself entirely to lepidopterology and never written any novels at all.’
Via Youtube: An interviewer, Nabokov and Lionel Trilling discuss ‘Lolita:’
Making the ‘personal political’ tends to politicize all aspects of life. It’s unsurprising that a few good artists will fall on more conservative sides of topical political discussion.
As I see the world: Radical doctrines weaponize personal confessions into political (C)auses. Envy is a deep and nearly constant human emotion, and when the green eyed monster appears, honest self-criticism is much harder than righteous indignation (maybe this guy is smarter/better than me…what can I learn from him?).
I should add: There are plenty of religious prigs who are, essentially, failures at life. More than a few have traced their bitterness into a God-shaped mold.
It’s no surprise the basics learned in youth sports (how to lose honorably, the long hours of toil and sacrifice, the daily practice) are eschewed by most ideologues. If you’re weak and/or losing, becoming anointed into an ideology plugs into one of the deepest human desires: Defining yourself by what you are not, and finding group membership and meaning. The thought that ‘they’ are winning, and thus, I’m (we’re) losing is powerful stuff.
I’m somebody. I can win. I’m less racist than you. I’m more deeply (H)uman than you. I feel more authentically than my enemies. Sister Nancy is the most God-fearing gal in the whole convent.
Human nature hasn’t changed all that much, as every revolutionary radical seems to find out the hard way.
For anyone not in dire straits (genuine need and/or actual oppression), inviting the clumsy hands of ideological (C)ause into the bedroom is a kind of lunacy. Liberation doctrines valorize anti-heroes, medicalize illnesses and glamorize vices into badges of authenticity.
This tends to lead to a lot more failure, and more ideology to fill the holes.
I’m pretty sure: Deep down, rebels and anti-heroes still have authoritarian tendencies and tragic flaws: See History. Most sane people don’t idealize sickness and disease. When it comes to drugs, alcohol and the Zubercocks of this world, what awaits is often just a sad lonely death and a whimper.
Word to the wise: Placing your eggs in the activist basket is a long-term losing game (gays/lesbians/actual minorities) as I see the world. Short- and mid-term gains gather into an ever-growing list of human ‘rights’ which normalize the marginalized and politicize the personal. But politics is a thing. It’s about distributing unequal resources and making decisions. It’s contentious and corruption is usually the rule, not the exception. Believing in politics won’t bring more ‘peace’. Bureaucracy is a large organization where power and authority accrue, but instead of corporate bureaucracies subject to market forces, they continue on with bad incentives and the same amount of inequality as before.
Individual eggs get scrambled into unrecognizable omelettes of mass justice. Many individuals find out too late there’s no real space for individuals in mass movements and passionate (C)auses.
This blog welcomes lenses with which to view works of modern art.
‘Clarity: As I’ve said, the movie abstracts from concrete reality certain general character types, purges from them the nuance and complexity in which we find these general patterns embedded in everyday life, and re-embodies them in extreme characters so that we might more carefully consider those types. Just as we know more clearly what it is to be a triangle by abstracting from particular triangles (red ones, green ones, triangles drawn in ink, triangles drawn in chalk, etc.) and considering the general pattern, so too does the movie allow us to see more clearly what it is to be a desperate man, a cruel man, a weak man, a dishonest man, a broken man, and so on, by way of its skillful caricatures.
So, in its integrity, proportion, and clarity, Glengarry has the marks of a beautiful thing, despite its grim subject matter. One need not admire and approve of Satan in order to admire and approve of Dante’s or Milton’s literary representations of Satan, and one need not admire or approve of the sorts of people represented in a film like Glengarry in order to admire and approve of the representation itself.’
‘You call yourself a salesman you son-of-a-bitch?:’
For those who’ve ever had a real job, and seen people at their best and worst, or been reasonably honest about their own motivations and willingness to be do right by others under duress, well, there’s a lot of truth to be found in this particular work of art.
Like boxing gyms and MMA matches, or call-centers full of debt collectors, or daily life on public city buses, the stuff of humanity is pretty much the same as anywhere else, just more raw and closer to the surface.
On fuller display, perhaps.
Feser provides some reasonable context, here, the kind that forms the backbone of a good Catholic education, and which this blog considers to have enriched the debate.
For those who didn’t ask!:
As this blog sees things, the modernist project is not explicitly ideological, but it is extremely ambitious: Make it new. Start from the ground up, or go back to the foundations and take a really good look, and have the individual genius start building his own, new foundations (alone or in contact with others, such as the Bloomsbury Group).
It takes really talentedindividuals to pull this off; often individuals with previous exposure to tradition; young practitioners with enough talent and perseverance, as well as enough of a pedagogy to inherit and rebel against should they choose.
As this blog has noted, it’s not hard to witness a string of causation between high modernist aims and a lot of the modern and postmodern aimlessness we see all around us. There sure are a lot of poseurs and would-be artists bobbing in the postmodern stew, left to sort out the entire world and their relation to it alone, or upon a stage (as alone and not alone as one can be).
They write these f**king art blurbs before they have any art! What the f**k is this lady doing?:
‘The most useful definition of modernist fiction I’ve encountered comes from Brian McHale’s Postmodernist Fiction. He says modernist fiction tends to “foreground epistemological questions” such as “How can I interpret the world I’m part of? What is there to be known? Who knows it? What are the limits of that knowledge?” In contrast, postmodernist fiction tends to “foreground ontological questions” such as “What is a world? What kinds of worlds are there and how are they constituted? What happens when…boundaries between worlds are violated?’
The above can invite all manner of despair and isolation, and perhaps a deeper cynicism we see in upcoming generations’ rather pervasive desire for fame and recognition.
The above can also exacerbate the spiritual and meaning-making demands individuals place upon the Marketplace, the Church, and in The Media and The Academy (where an authoritarian/totalitarian radical Left seeks to control institutions, institutions where a kind of Western secular humanism and standard-issue political idealism often dominates).
As I see it, I cannot call myself a believer in the questions the Catholic Church claims to to be able to answer, but many modern political and politico-philsophical movements are incomplete at best, and dangerously wrong at worst.
Ah well…there’s my two cents.
There’s good art to be found, of course, but like most well-made things, good art is relatively rare, its ultimate value and quality endlessly disputed, but perhaps, enduring.
–Born and raised in Chicago, Mamet seems pretty old-school and pretty tough. He reminds me a bit of Norman Mailer, verbally pugilistic and combative, though unlike Mailer he’s taken a different turn into ju-jitsu, instead of boxing, as well as into a different set of motivating principles. Alec Baldwin’s Death-Of-A-Salesman-on-steroids speech from Glengarry Glen Ross is a well-known example of Mamet’s work (demonstrating the kind of balls-out truth-telling dialogue from which Baldwin has possibly not recovered). I’m guessing Mamet grew-up back before anti-bullying campaigns and excessive political correctness became the norm.
***As I understand it, Thomas Sowell, after becoming a young Marxist eventually became a young ex-Marxist, embracing a hard-bitten empiricism regarding outcomes and results, not the intentions, of economic and social policies. See him discuss his later vision of human nature and political organization in a Conflict Of Visions.
–Mamet cites the Bible, but mainly the Talmud as a source of wisdom and knowledge to draw upon as a guide for flawed human nature. Jewish folks in the U.S. have traditionally formed a reliably liberal/Democratic voting bloc, so unlike many Christian religious conservatives, they aren’t necessarily voting Republican. There are no doubt many reasons for this, but to be sure, there are also many tales of neoconservatives ‘mugged’ out of the social sciences and policy-making halls of the liberal establishment into doubt and skepticism, some chased away by the New Left. There is also a conservative Christian/Jewish pro-Israel alliance which has traditionally been strong on national defense (some fundamentals of that American/Israeli relationship may be changing).
Religious belief can ground one in a kind of traditional and tragic view of human nature. This, say, as opposed to human nature understood as simply a blank slate or existentialist absurdity, or by some political movements as human clay to be molded with the right knowledge and right people in charge of our social institutions (they always seem to nominate themselves). As Mamet discusses in the video, there are distinctions to be made between Talmudic justice and social justice.
I’m guessing he might agree there are distinctions to be made between abstract equality and equality under the law (the exception of Civil Rights and black folks held under the civil laws is discussed). I’m also guessing he’d argue there are distinctions to be made between life, liberty, and the pursuit of happiness on one hand, and liberation theology and/or individual freedom granted by a rights-based cohort in charge of government on the other.
–Mamet also touches on the fact that the arts aren’t a political endeavor. If writing a play is simply a didactic enterprise and/or a vehicle for deploying a political philosophy (Ayn Rand?), then I think the artist has probably failed in some fundamental way to show the audience/reader a unique truth which only that work of art has to show. Didactic art can come across as clunky at best, pure propaganda at worst.
Personally, I tend to believe that politics, religion, convention and popular thinking all have trouble with the arts.
Anyways, this is just a brief summary. Any thoughts or comments are welcome.
Predictions are hard, especially about the future. Thanks for reading, and for stopping by.
My two cents:
Technological dislocation is still going strong, and the recent developments in chat AI offer some predictive power. Labor costs, for most companies, are among the highest. Many smart and not-so-smart people never learn how to write well, nor persuasively. But they have other skills. The technology is here to utilize software prosthetics to do a lot of writing for us, instead of paying a writer. Writing well is a practical, creative and mind-changing journey, and will continue to influence entire civilizations, but paying for labor is an even tougher sell. This makes me wonder: How many specialized, well-educated 135 IQ thought-leaders will fall into a kind of resentful, punitive criticism? It’s tough to say, but, there will be many (writing well requires understanding and synthesis, but quickly surpasses knowledge and experience). This is why journalism generally loses money, with activists and deeper billionaire pockets funding most outlets.
An older American order, with aristocratic W.A.S.P. gatekeepers, more private religious belief and public square rule-making has eroded considerably. I view this set-up as having corrected many excesses of the market and maintained a lot of trust required between personal behavior and public office. Rules, rule-makers and maintaining legitimate authority can be tricky, but are found among the most important things. So, too, is maintaining a government of the people, by the people and for the people. I’d argue that a secular, technocratic humanism more common in Europe is now a likely majority in American life. Whether or not this is driven by a default, watered-down Marxism in the ‘collective-mind’ is debatable, but challenging the ideal requires wounding an idealist in the place where belief lives. It can even become deadly or disqualifying when a person challenges considerable power. This has lots of implications for speech, rules, and dissent. It will probably even affect what’s ‘cool.’ It’s tough to say what the new personal behavior and public office connection is going to be, but, as mentioned, I think it matters more than most things.
The postmodern pull is still very strong, and deep, as currents go. This blog has discussed Schopenhauer’s Will to Nietzsche’s ‘Will to Power’ nihilism, the Straussian response, and various downstream consequences. There are some pretty good reasons to be liberal, but in America, I’d like to stop the lurch leftward towards true-believing, anti-speech activism and predictably stodgy, out-of-touch liberal idealism. That way lies disorder and potential violence. This blog, at least, has offered a nod to David Hume’s empiricism, J.S. Mill’s utilitarianism, Ralph Waldo Emerson’s self-reliant gnosticism, and Isaiah Berlin’s positive and negative freedoms. At the very least, I’m realistically hoping these could become brighter lights in the nihilist fog. We’ll see…
How might this translate into American politics? While I reject even Conrad’s ‘Heart Of Darkness’ existential nihilism (say…the craziness of Coppola’s ‘Apocalypse Now’), which Gray has espoused in the past, I often fall into tragic realism. I’ve called it ‘depressive realism’ but it’s actually full of optimism. There’s a lot to be optimistic about, accounting for reality and human nature, and how mostly local and personal the good things in our lives are.
But, you’ve got to aim to be good, especially to your loved ones. I think life has a mystery to it, beyond most of our conceptions of life. That said, I view human nature as generally fixed in many ways (religious belief, traditions, the arts and many sciences are simply reflections of what we are, what the truth is, and how we interact with the world). But I don’t have all the answers, and I don’t necessarily know what’s right for you. I support the creative arts and the penetrating truths of the natural sciences and independent thinkers.
Personally, I look for the optimism found in home and hearth where love lives, and promises are made. I look for the looking-out for each other generally found in town and country, in friendships, and in some reasonable, capable talented people found in functional at-scale institutions within cities.
To be vulgar: There are dicks, pussies and assholes everywhere, so try not to be any one of these things, nor for very long. There are decent people everywhere, expanding their skills, talents and including others, with right aims and good minds, while generally avoiding too much f**king around.
In the public square: I favor a free-speech, no-nonsense skepticism, casting a cold eye on life and how institutional incentives actually work. I think Natural Law offers something of a lockbox to keep some of the true-believers and politicians from trying to engineer all parts of our lives (bound for failure…just as are most attempts to make a theology of ‘Man’). Unfortunately, Nautral Law is being replaced with a lot of (S)elf-centered therapeutics, the ‘personal-is-political’ empathy abstractions, anti-human movements, ‘-Isms’ and various flavors of ideology.
Like Gray, I see a lot of political contention ahead, and even dangerous instability because of these misalignments. I’m something of an optimist, BUT, within a depressive realism and a certain tragic view of life.
Of course, take me and my views with a grain of salt.
I’ve heard few liberals really accounting for these increasingly obvious failures of liberal ideas and leadership, but a few have, and a few older-school Lefties (change-first, injustice-focused) are actually the new civil libertarians and defenders of speech.
Global technocracy and authoritarianism will become a default for many idealists when human nature and reality bear down.
On that note: I’ve heard few conservatives really admit that the older tent has mostly fallen down, and the neo-cons, Bushies, Reaganites, religious folks, unmodern folks, war-hawks (when attached to home and hearth) are now in disarray while attacking each other. Most people I know live in-between personal reality, populist anger and a kind of institutional malaise and dysfunction.
Blame is all around. I see Trump as a kind of untrustworthy, narcissistic standard-bearer for ideas which few conservative thinking types will actually defend, given the currents in our lives and politics.
I don’t think this is a healthy situation.
Meanwhile, a lot of obvious realities go unsaid for ALL citizens, and such problems aren’t merely local, but many of the solutions probably will be.
The incentives of print/online clickbait aside, our author can’t just write about something so boring and conventionally dull as taking a walk through the city at night, partaking in the pleasures of the flaneur.
A self-date is about reclaiming that control. The choice is yours: What would you do with your time if no one else got to call the shots? For how long would you do it, and when?
I’m assuming most men don’t read stuff like this, so the targeted reader needs to remind (W)omen there are responsibilities that go with (R)ights. The targeted reader ought think about the duties of (S)elf-Care, the burdens of market liberation, as well as how to (T)hink and what to (D)o as an Independent (W)oman and (S)elf in the (M)odern World.
I mean, you can’t handle that kind of freedom to take a walk, right? Nor be alone with your thoughts?
Therapeutic, conformist psycho-babble is pretty common out there.
As I age-out into irrelevance (Gen X), spinning sadly into forgetting, weakness and oblivion, I’d like to remind younger folks: I didn’t ask to be born in something like a Great Unwinding, either. I’ve found some poems, photographs, music and paintings which I love. I hope you come to appreciate them, too. I’ve found work which challenges me, and some principles I find worth defending (speech, property, and the honor freedom requires).
Everybody wants to be a (S)elf, nobody wants to be a (S)elf.
I’m pretty sure: The nihilist fog has settled in and will be here for awhile. American politics will likely become even more contentious. Political parties will be increasingly full of (S)elves and (C)auses, as well as the odd principle. Cynicism and ironic detachment will wear much easier than patient duty. Many institutions are becoming captured by true-believers and thus, much less efficient. Righteous people, of course, will often prevail (not necessarily right, nor truthful, nor reasonable…especially in groups and through the laws).
If you’ve read thus far, thank you, so here are some past thoughts and links for free:
We should be comforted when corporate/bureaucratic art is bland, bad, and uncommunicative. After all, do you think you’d trust a bank more or less if it had a shocking modern/pop art sculpture in the lobby?
What about when their marketing team tells you how you should think, behave and act?
The attempt to seek collective purpose and postmodern meaning in modern art, music and even cartoons etc. is fast upon us. The flirtations with nihilism can encourage more desperate collectivist/ideological impulses to fill the void. The excesses are many.
As for a critique of Albany Plaza, another modernist/bureaucratic concrete wonderland, here’s Robert Hughes:
‘We could no longer use their styles and materials sincerely, the modernists argued, since nobody believed in those old ideals. The modern age was an age without heroes, without glory, without public tribute to anything higher or more dignified than the common man.’
As posted, please check out Jeff Koons (if you thought the celebrification of politics was striking, culturally, this happened quite before with the celebrification of art):
‘Religion is diminished into celebrity..a kind of reverse apotheosis.‘
‘This alienation of the work from the common viewer is actually a form of spiritual vandalism.’
It’s tough to say that art is really about religion (though much clearly is), but rather more about an experience Hughes wants as many people as possible to have, and that such experiences can elevate and expand.
On that note, some previous links and quotes:
Donald Pittenger, at Art Contrarian, and formerly of 2 Blowhards, has been looking at modernism. From the banner of his blog:
‘The point-of-view is that modernism in art is an idea that has, after a century or more, been thoroughly tested and found wanting. Not to say that it should be abolished — just put in its proper, diminished place’
You tossed a blanket from the bed You lay upon your back, and waited; You dozed, and watched the night revealing The thousand sordid images Of which your soul was constituted; They flickered against the ceiling. And when all the world came back And the light crept up between the shutters And you heard the sparrows in the gutters, You had such a vision of the street As the street hardly understands; Sitting along the bed’s edge, where You curled the papers from your hair, Or clasped the yellow soles of feet In the palms of both soiled hands.
‘At the heart of Bloom’s project is the ancient quarrel between “poetry” and “philosophy.” In Bloom’s opinion, we ought not have to choose between Homer and Plato; we can have both, as long as we recognize that poetry is superior.’
Is there a turn back towards the Hegelian ‘we’ from the Kantian ‘I?’
However attractive and practical Scruton’s deployment of the ‘lebenswelt’ in describing the day to day relationships in which we find ourselves (a tissue of contingencies, possibilities and ‘I’ ‘thou’ relationships); however useful the ‘lebenswelt’ might be providing robust criticism of the totalitarian ideologies and scientism of post-Enlightenment ideological utopians, are the Hegelian dangers to abstract, absolutize and collectivize still present?
‘Now, I think that this is an accurate and honest presentation of Wittgenstein’s thought, except perhaps for the notion of “an independent world,” which sounds like a metaphysical assertion; but it also makes it look like Roger Scruton has fallen into the same kind of dark well as the “nonsense machine” of post-modernism that he examined in his other book.
First of all, if we have decided that the “emphasis” of Frege on truth is now to be replaced with the “more fundamental demand” that our language conform to “correctness,” alarm bells should go off. There is in fact nothing more fundamental than truth, if we are talking about knowledge or logic (and not just “communication”); and “correctness” could mean anything, varying with the standard that is applied to judge it. But we quickly get what the standard of “correctness” is, and that is the “common usage” that has “created the rules,” outside of which we cannot “look,” to govern our linguistic practice. These are rules that the invididual cannot decide for himself but that somehow “we,” collectively, in our “form of life” have created.
Key points there are that the autonomous individual and the “independent world” have both dropped out of the treatment. Scruton, as we might suspect for a Hegelian, does not speak up for the individual, but even his explicit invocation of the “independent world” is immediately voided by the assertion that only language itself, in its practice, correctness, and form of life, determines what is going to stand as the equivalent of truth. Thus, the chilling absurdity is that “the ultimate facts are language,” while, naively, we might think that facts are characteristics of the “independent world” that determine truth, as the Early Wittgenstein himself had said. In an objective world without facts, language is the substitute (whose status is somehow established by facts about the world).’
Addition: As a friend points out: Strauss is trying to get around the 2nd Nietzschean crisis of modernity, and the cinching and tightening of moral, political, and philosophical thinking into only an Enlightenment and post-Enlightenment pursuit of truth under Reason alone. The Natural Right and Natural Law Philosophies, including and a pursuit of the truth which can involve religion (Augustine?), or Greek conceptions of the good and the true as applied to the city-state vastly broaden and prevent the inherent nihilism in these waves of modernity as Strauss saw them…historicism being one of these Enlightenment pursuits, from political science to the social sciences to Hegelian and post-Hegelian historicism…the logic is followed to its inherently nihilistic ends. This poses a threat to individual liberty among other things…
‘This conclusion is rarely discussed on a systematic level, although humanists have proposed individual responses to it. Some, for starters, play the “no true humanist” card: there may be bullshit in some humanistic disciplines or by some humanists, but real work in the humanities is just as rigorous and legitimate as work in the sciences. Classicist and philosopher Martha Nussbaum, for example, has accused literary scholar Stanley Fish of radical relativism and gender theorist Judith Butler of deliberate obfuscation; philosopher John Searle has combed through Jacques Derrida’s work to reveal that, for all its ambition and difficulty, it is ultimately “unintelligible.” If Fish and Butler and Derrida have somehow failed in their charge as humanists, then the humanities as a whole don’t have to be responsible for justifying their work.’
I suspect the search for deeper metaphysical and epistemological grounds in the humanities will always be afoot, be they ‘postmodern’ or otherwise. Simply reading texts is probably not enough for quicker minds, which often seek deeper truth and knowledge claims to anchor thought and so often, reinforce behavioral norms. The ‘why’ questions will nag and often coalesce into higher and competing spires, especially upon university grounds.
On this site, see:
A more religious defense (Roger Scruton) of why you should read great works and the religion-sized-hole-filled by-Marxism-approach (Terry Eagleton) mirroring many downstream debates occuring within the British political economy.
A particularly British affair (hopefully the centuries of stratification support a deeper Marxism on that side of the pond):
What have I gotten wrong, here?: Jordan Peterson deploys Jungian metaphysics, downstream of Nietzsche, to make knowledge claims which challenge Blackmore’s reasonably pedestrian modern materialism and atheism.
In other words, Peterson’s defense of Jungian archetypes, including those potentially found in the Bible (and perhaps viewed from the depths of Nietzsche’s nihilism), might connect with biology more profoundly than Blackmore’s psychological materialism might have been able to address.
Nihilism is an interesting epistemological ground out of which to make knowledge claims of transcendant objects, or at least, out of which to synthesize biological knowledge and knowledge claims which align within the burgeoning field of neuroscience.
The desire each of us seems to have for transcendence, wisdom and stories (especially kids) within the subjectivity of our own lived experiences, the deeper hopes and beliefs which seem ever-present (if not consciously realized) in our waking lives, the relationships with loved ones which inform, and probably ought to inform our moral judgments and moral thinking, might align with Jungian archetypes, Greek myths and the King James Bible, and thus some sort of Nietzschen nihilist denial of objective reality or the structure of the material world explored by the sciences…or…they might not.