‘By the time “Paralyzed: 50 Floors” earned wide release, Bellagamba’s unique blend of post-war Italian neorealism, sci-fi surrealism, and giallo was no longer finding an audience.
Bellagamba died penniless in his native Abruzzo in 1999, interred within a bowl of Diavolicchio (red chili) inside the stomach of a white dove. ‘
Still from the set of “Paralyzed: 50 floors:’. Antonio Stagglione (sp) plays the protagonist as child and future child within the then-longest-recorded Italian sci-fi action dream sequence.
‘We look inside the shards of the past to discover a future that lies stranded in the present.‘
-Giacomo Bellagamba. R.I.P.
***Addendum: Hey, I’d just like to help prepare us all for a world with the coming AI assistive technology. Easily manipulable images and standardized, formalized text are happening right now. Keep your bullshit detectors finely-tuned.
‘Computational criminology seeks to address criminological problems through the use of applied mathematics, computer science and criminology. Methods include algorithms, data mining, data structures and software development.’
Limited Resources + Potentially Imminent Risk/Harm + Repeat Offenders/Learned Skills + Violence + Lots Of Room For Error = Too Much Practical Upside To Not Adopt Additional Means Of Fighting Crime.
A move towards rationalism (hands-off technocratic leadership) and activism will mean more impersonal surveillance, cameras, and more data-gathering by identity category. Often, this will mean less physical security and targeted law enforcement in many areas (it will fall on deaf ears that the evil in human hearts will always be with us, that it needs to be met with courage and isn’t always caused by Nazis). Leftists tend to gather around injustice (their own real and perceived injustices) and identify victims (against the oppressor) in endless lurching towards liberation and praxis.
Mildly To Marginally Related: American city-politics can be…pretty rough..and for generations partly to mostly corrupt:
Beauty, ugliness, youth, strength, and decay: Via Mick Hartley Bruce Davidson at Magnum’s ‘Subway‘.
Many of the images in Subway are sensual, dangerous and raw, but then again, so was the NYC subway in about 1979 or 1980. Davidson plays with different exposures, techniques and settings, eventually deciding on using color to depict what he saw. He also reportedly toned-up physically, geared-up, and mentally prepared himself to get off and on those subway cars during the project. He had some undercover city cops with him a few times.
Imagine how conspicuous a new Nikon/Canon DSLR and a flash would make you in one of those cars at night (he, in fact, had one camera stolen).
Come for the raw, dangerous subject matter and the vicarious risk (oh yeah, it can happen again…just stay tuned). Stay for Davidson’s compositions, subtle use of light and color, and the genuine humanity he found within his larger vision.
Is a certain dangerous, glamorous adventure beneath you?
‘In the Letter of Commitment, the Foundation staff and the Board pledged action in response to the June Community Letter’s call for us to become proactively antiracist. The Foundation is grateful to these poetry communities for continuing to hold it accountable, as it speaks to a belief in the capacity for change. The Foundation holds itself accountable as well, and has begun to move forward with short- and long-term equity efforts.‘
Such bad use of language!
Blink if you can hear me.
The money which someone earned in the world, often passed down to those who didn’t earn the money, is further donated to those who haven’t earned the respect of poets. Often, the support a decent poet needs to get better is diverted to the loudest voices in the organization and wasteful, bureauratic, mastubatory ends.
I think the best response is just posting good poetry. Maybe it strikes you, maybe it doesn’t.
‘Elizabeth Alexander never expected to go into philanthropy. Now she’s in her third year as the president of the Andrew W. Mellon Foundation, the largest supporter of the humanities and the arts in the U.S., where she’s quickly applied her vision to foster a more just society.’
‘There, she co-designed the Art for Justice Fund—an initiative that uses art and advocacy to address the crisis of mass incarceration—and guided the organization in examining how the arts and visual storytelling can empower communities.’
I like the idea that poems are actually not supposed to engage you in direct action, neither political, nor personal. They usually take some work to understand, but they can come alive on the tongue and live like wisdom in the brain for years.
Kirsch was not so impressed with the 2009 inauguration ceremony nor Elizabeth Alexander’s use of poetry to commerorate political power:
‘In our democratic age, however, poets have always had scruples about exalting leaders in verse. Since the French Revolution, there have been great public poems in English, but almost no great official poems. For modern lyric poets, whose first obligation is to the truth of their own experience, it has only been possible to write well on public themes when the public intersects, or interferes, with that experience–when history usurps privacy.’
‘In “Sea Change,” Graham becomes Prospero, casting spells by spelling out her thoughts to merge with ours, and with the voices of the elements. The result is a mingling of perceptions rather than a broadcasting of opinions. Instead of analysis, the poems encourage emotional involvement with the drastic changes overwhelming us, overwhelming the planet.’
‘Strengths and weaknesses, flows and ebbs, yet every poem in “Sea Change” bears memorable lines, with almost haunting (if we truly have but 10 years to “fix” global warming) images of flora and fauna under siege. Jorie Graham has composed a swan song for Earth.’
And still also more on institutional capture and old piles of money, as posted:
‘Ken Stern knows an awful lot about nonprofits, having spent the better part of a decade as chief operating officer, then president of NPR, one of the best-known, and controversial, nonprofits in America.’
Charity has limits.
This blog likes to keep an eye on NPR, as they’re a child of the 60’s, and but for the work of LBJ’s Great Society lobbying to include ‘radio’ in the Public Television Act of 1967, they might not be around. Many NPR stories, in reaching out to the wider world, often return to the touchstones of feminism, environmentalism and some form of diversity multiculturalism. Amidst high standards for journalism and production values lies the tendency towards positive definitions of equality, justice and peace. They tend to assume their ideals are your ideals as they filter new input from the world.
In turn, many feminists, environmentalists, and multiculturalists/activists rely on foundation money and/or private donations, and/or public institutions, for survival. They aim for broad definitions of the public good, and seek to influence both the culture and political outcomes.
Everyone’s starting a non-profit these days:
‘The ability to survive, even thrive, with programs that have been proven not to work is just one of the many oddities ‘With Charity for All’ documents in the topsy-turvy, misunderstood, and mostly ignored world of nonprofits’
Non-profits have become big business, partially following the ‘greatness model’ that worked so well for the boomers, when the getting was good. Unfortunately, there are limits to any model, and we’ve got serious economic issues and a lot of political dysfunction. The money has to come from somewhere.
‘To clean up the messy nonprofit landscape, Stern offers some suggestions that are sure to cause concern in some nonprofit quarters, including increased government oversight, increasing the application fee to cover the cost of better IRS review and, most radical of all, putting a life span on the charitable status afforded nonprofits, then requiring a renewal after a certain period of time (maybe 10 years). It’s an admirable goal, but in a sector where the stated goal of private foundations is self-preservation and “once a charity; always a charity,” is the mantra, it ain’t gonna happen. Stern knows this, of course, but it doesn’t stop him from asking this and many other valid questions about a sector that is loath to engage in self-evaluation’
It may be as simple as following the money.
On Stern’s third point, putting a life span on the charitable status afforded nonprofits, Stern might agree with David Horowitz, of all people. He’s a red-diaper baby, an ex-Marxist activist cum anti-Leftist, anti-Communist crusader. Making foundations and constantly agitating is what he knows how to do.
Horowitz argues that such foundations as Ford (which donates to NPR) have become vehicles for the interests of political activists, portraying the matter of as a fight between capitalism/anti-capitalism and/or socialism. He mentions the Tides foundation here. They are big money, he points out, and Obama’s political career was largely made possible by activist political organization, and the money and manpower behind them:
Stern and Horowitz potentially agreeing on some regulation of non-profits makes for strange bedfellows. Obama, true to form, was seeking a permanent form of activism. Activists, and the political idealists with whom they often find common cause, often don’t produce anything of value independently, and must rely upon existing institutions for their support.
It’s worth thinking about who wants to be in charge, and why, and what that means for everyone else. Following the money never hurts, and it’s a necessary evil, just a politics is. If you tend to agree with the ideals, you tend to focus on the sausage, not how it’s getting made.
This blog wants to focus on what keeps our society open, healthy and dynamic, and what maintains our political and economic freedoms. The pie ought to be growing.
Here’s Sam Harris apparently following the TDS logic where it leads (towards a Left-authoritarian political populism, while using the truth/knowledge claims of the social sciences to justify going great guns against Trump).
Here are some speculative inferences on my part:
People become enmeshed in their medium, their practice, and within the complex feedback loop of maintaining a popular program and an audience. Such folks must become what they do, to some extent. Harris strikes me as more reasonably honest than most, but if you float on a current you’ve helped create long enough…some of your blind spots will surface as well.
Harris is quite iconoclastic and brave in speaking out against many shibboleths of the Left. He also still calls himself a man of the Left (not IDW per se, not ‘classically liberal’ etc.). Emotionally, it would be understandable to try and bridge this gap.
Harris argues that reason can scale (true in some respects), and that religious belief can twist men (true in some respects) into becoming more irrational than they would otherwise be. Personally, it’s not evident that New Atheism and ‘rationality’ scale into governing nor authoritative bodies without what’s obviously happening now: A devolution of the public square into less civility (to which Trump has contributed), potentially justified violence, and a new Statism forming out of radical Self-hood and liberation movements. It’s not clear you get rationality and Left populism without radicals (condoning violence), true-believing activists, well-meaning liberal idealists attacked from the Left, and the New Authority (stifling speech and using the laws to punish political enemies). This tells me the underlying map of human nature is wrong, and that many elements of reality are poorly calibrated.
On this site, see:
To the firm believer in this idea of ‘rationality,’ the spectacle of human behaviour (in himself and in others) departing from its norm may be expected to confirm his suspicion that ‘rational’ conduct of this sort is difficult, but not to shake his faith in its possibility and desirability. He will deplore the unregulated conduct which, because it is externally unregulated, he will think of as ‘irrational.’ But it will always be difficult for him to entertain the notion that what he identified as ‘rational’ conduct is in fact impossible, not because it is liable to be swamped by ‘insane and irrational springs of wickedness in most men,’ but because it involves a misrepresentation of the nature of human conduct.’
‘Among the other evidences of Rationalism in contemporary politics, may be counted the commonly admitted claim of the ‘scientist, as such (the chemist, the physicist, the economist or the psychologist) to be heard in politics; because, though the knowledge involved in a science is always more than technical knowledge, what it has to offer to politics is never more than a technique.’
Oakeshott, Michael. Rationalism In Politics And Other Essays. Indianapolis: Liberty Fund, 1991. Print.
Personally, I tend to think of a few nodes of change in a society from which new thinking and ideas emerge.
–Enlightenment Natural Philosophy becoming different branches of science and computing technology: Really smart and driven people contributing to scientific discovery and coming to fruition within these fields of study. There has been a lot of progress here, and the rate of change is affecting all of us every single day (just wait until the next war and the assistive automation that will be deployed).
–Philosophers and idea men in metaphysics: Synthesizers of ideas and sometimes creators of their own. This can also include popularizers of other men’s ideas and idea men leading others where they’d like them to go.
–The arts and artistic movements: A lot of new thinking and thought arises out of artistic innovation and loosely affiliated bands of artistic creators. A lot of what ‘cool’ is regarding popular culture happens here, as well as inspiring generations. Good art speaks to our souls.
All of this can make it harder to appreciate what’s so important to conserve.
Another video sent in from a reader:
A lot of people consider themselves as outside any tradition or practice, or institution, animating against such things. Such ideas and people following them are responsible for how and why the last few generations of humanities have been taught in our institutions, and the failure of many of those institutions.
But radical humanism, or renewed faith in humanism, must still ground itself in claims to knowledge and truth, in rationality, or in some thinking which can maintain civil society and mediate other competing claims according to its lights. Why and how should humanists manage the public square?
Brutalistarchitecture flourished from the 1950s to the mid-1970s, having descended from the modernist architectural movement of the early 20th century. The term originates from the French word for “raw”, as Le Corbusier described his choice of material béton brut, meaning raw concrete in French.’
Our local host and local guest pick favorite (unfavorite) examples of ‘raw concrete’ buildings in NYC and alternately discuss some facts about each one.
Some people who commissioned Boston’s City Hall were probably thinking they were bringing something new and wonderful into the world: Inspiring, modern, transformative.
The folks at bureaucratic levels up-top would steer this concrete ship, scanning the Horizon for The Future. The People down below, justly and benevolently guided, would feel welcome and do people-y, citizen-y things as though in a terrarium.
Maybe that’s why it’s not so popular.
Well, at least it isn’t Buzludzha, The Communist Spaceship plopped down as though from a world of Pure Ideology, Nature properly subdued:
As previously posted:
–Visit Lileks.com. A fine humorist with a sharp pen and a keen eye.
Here’s Australian art critic Robert Hughes discussing the Albany plaza, and almost hyperbolically criticizing the aims of modernist architecture.
***Fun fact, he pronounces the “Boogie Woogie” the “Boo-gie Woo-gie.”
‘The real feat achieved by Gropius and his cohorts was to have recognized and exposed the sociopolitical and moral power of architecture and design. They wanted to exert “effective influence” on “general conditions,” fashion a more just world and turn all of this into a “vital concern of the entire people.”‘
Perhaps there are enclaves in NYC’s commercial bustle where people can lead lives less burdened by the racial history of the U.S., in addition to bettering their lot. Perhaps there are freedoms and opportunities not found in other quarters, either, which have been nurtured by this extended culture. There are schools, like minds, and fellow artists to develop alongside. New York City’s a cultural center, after all.
Despite the decadence and grime, the many fakes, fops, and wannabes drawn to the flame, there is genuine talent and potential genius.
There are also the temptations and realities of celebrity, the creative destruction and ruthlessness of the market, as well as ideas in the modern bubble which can actively discourage artistic development (the incentives and meta-bullshit of a lot of modern art galleries and buyers, the desire for the genius of the Noble Savage).
I believe this is Briton Douglas Murray’s (The Strange Death Of Europe) argument regarding enfant terrible of the 80’s Jean-Michel Basquiat. Whatever natural talent Basquiat may have had, and however much the larger culture thought itself supposedly ready to celebrate such an artist, it is a mess.
Basquiat, through relentless self-promotion, found himself blown up like a balloon over 5th avenue.
‘It was not obvious that Basquiat would end up the producer of such trophies. Born in Brooklyn in 1960, he left school at 17 and first gained attention through his co-invention, with a friend, of a character called “SAMO.” Graffiti signed with this name cropped up in SoHo and on the Lower East Side in 1978.’
‘Friends claimed that Basquiat was famously independent of mind and that nobody could tell him what to do. They should at least have tried. If they had said at the outset that, instead of dealing his work, they would help him learn the skills needed to pursue it, then he might not have banged his head so visibly and continuously against his own limitations throughout his short career. Perhaps he understood that he was only getting away with something and worried when it might end. Far greater artists than he have had similar fears and been brought down by them.’
‘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’
‘…aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…‘
Somewhere apart from Medieval, Christian, Classical and pre-Enlightenment forms of authority and social hierarchy; somewhere away from the kinds of patronage, inspiration, rules, money that bent and shaped previous Art, emerged the Enlightenment and came the Romantic, Modern, and Postmodern.
***As for ideas to fill the holes, there’s definitely one path from Hegelian ‘Geist’ to Marxist class-consciousness to the revolutionary and radical doctrines found in the postmodern soup…but there are also problems with the liberation of the ‘Self’ from Schopenhauer’s ‘Will’ to Nietzsche ‘Will to Power.’
Is street-art, or the use of graffiti & mixed-materials performed illegally out in public (on public and privately owned property) partly due to the success of capital markets?
Many proposed Enlightenment universal truths, truths used to make moral claims, and truths often used to guide modern institutions and political movements (and a lot secular global humanism besides) come into conflict with local, religious, traditional, patriotic and national truths, a conflict which can be witnessed in much current political debate here in America.
I think Dalrymple is leveraging such a gap to highlight the downside realities of Muslim immigration to Europe:
‘When I learned of the provenance of the Manchester bomber, namely that he was the son of Libyan refugees, I asked myself a question that is now almost disallowable, even in the privacy of one’s own mind: whether any authority, in granting them asylum in Britain, asked whether it was in the national interest to do so. In all probability, the answer is no. The officials concerned probably thought only that they were applying a universal rule, or pseudo-universal rule, that in the name of humanity all political refugees (as Salman Abedi’s parents were) have an automatic right of asylum. And if they, the officials, were to be criticised, they would no doubt reply that there were a thousand, or five thousand, refugees for every suicide bomber, and that therefore the admission of Salman Abedi’s parents was a risk that had, on humanitarian grounds, to be taken.’
A student suggests (with the necessary caveat of having the proper politics) that point of entry to Shakespeare really shouldn’t be solidarity around current political ideals, especially solidarity as advocated by professors:
‘Students I spoke with after class appreciated the “relevance” of the lecture, noting how the election had revitalized the otherwise inaccessible works of Shakespeare. It’s been over 7 months since Trump was elected, yet my professors show no signs of putting their political digressions on hold. The spread of this phenomenon to subjects like Literature and English reflects a troubling trend: the growing partisanship of higher education.’
It’s hard to see how playing fast and loose with much of the humanities curriculum these past generations, while simultaneously inviting much political idealism, activism and radicalism to settle into academies won’t also invite a subsequent political response by those who don’t share in the ideals (if it’s got ‘studies’ after it…).
If you’re going to gather around political ideals, don’t be surprised when you’ve carved up the world into a series of political fiefdoms.
If it’s any consolation-I discovered similar trends occurring about twenty years ago: The vague notion there had actually been, and should be, a canon, along with much overt and covert political idealism uniting people in the academy.
But, I also found a lot to absorb, experience and hold dear.
It can be a bitter pill to swallow realizing how much shallowness, group-think and moral cowardice there is in a place dedicated to the pursuit of truth and wisdom, especially regarding radical ideologies, but that’s not all there is.
Try and leave things a little better than you found them.
As I see things: When institutions are decayed, and stewardship involves addressing systemic problems with short-term incentives, and where technology pushes towards relentless ‘now’ bubbles and ‘moral crusades,’ you can end-up with a mess.
I remember watching the split in the conservative movement between the rising, populist Trump (border issues, economic growth, personal attacks and hucksterism) vs the Republican crowd (pro-Bush, pro-D.C., sometimes never Trump). If you think a small government is better precisely because it helps avoid such issues, you may feel like an individual lost in the wood, or a member of yet another competing faction jostling in a sweaty pit.
It’s mostly gotten worse.
I’m still bracing for a potential surge from the populist Left, against establishment politics. Obama often played the activism cards subtly (rule of law and sometimes anti rule of law with a lot of energy on controlling his image and placating different factions from a minority position). Joe Biden has been in D.C. for a few generations and is perilously old and grubby. We clearly have an institutional structure which likely reached its highest growth with peak Boomer influence (early to mid 70’s). It seems to have been calcifying ever since.
With general movements away from religion towards secularism, away from the family towards (S)elf, and away from Natural Rights/Law towards postmodernism and moral relativism, this wouldn’t be surprising. I figure we’re on currents heading towards a more hierarchical, ‘class-based’, slow-growth politics and economics, in the academy and media especially. The New Left (60’s surge), the New, New Left (identity movements), the dirtbag Left (glamorously nihilist), and the newer pro-speech Left (Weinsteins, Greenwald, Taibbi) are not particularly pro-Boomer.
I’m missing a lot, here, folks, but doing my best with current resources. Thanks, as always, for reading.
‘But as to myself, having been wearied out for many years with offering vain, idle, visionary thoughts, and at legnth utterly despairing of success, I fortunately fell upon this proposal, which, as it is wholly new, so it hath something solid and real, of no expense and little trouble, full in our own power, and whereby we can incur no danger in disobliging England.’
I’ll take this in a certain direction. From my high-school days, ‘The Wave’:
Intellectuals running things…:
And a quotation:
“The likings and dislikings of society, or of some powerful portion of it, are thus the main thing which has practically determined the rules laid down for general observance, under the penalties of law or opinion. And in general, those who have been in advance of society in thought and feeling, have left this condition of things unassailed in principle, however they may have come into conflict with it in some of its details. They have occupied themselves rather in inquiring what things society ought to like or dislike, than in questioning whether its likings or dislikings should be a law to individuals. They preferred endeavoring to alter the feelings of mankind on the particular points on which they were themselves heretical, rather than make common cause in defence of freedom, with heretics generally. The only case in which the higher ground has been taken on principle and maintained with consistency, by any but an individual here and there, is that of religious belief:…”
John Stuart Mill, On Liberty (New York: Barnes & Noble, 2007), 8-9.
Via a reader: John Mearsheimer applies his offensive realist view to Ukraine back in 2015 (there are no friends, only alliances….regional powers will aim for hegemony in a lawless, fundamentally anarchic world).
He offers a step-by-step look at Ukraine.
On that note, how do I see the American landscape? Well, I don’t know, exactly. Conservative, traditional and religious Americans have likely moved from a majority to a plurality/minority in most cultural/political spaces (more requiring of minority protections, also more conspiratorial). These are the people more likely to defend home and hearth and more likely to join and support the military during the Cold War (along with higher Southern representation).
I understand Neo-Conservatism as the drive to extend American military and global interests by advancing humanistic ideas and secular humanism (liberals/secular humanists mugged by ‘reality’). Such folks are more likely to have been in influential policy/intellectual positions, not necessarily doing the warfighting.
Cold War patriotic liberals, just as were many old school liberals, have been increasingly challenged from the activist Left, and that activist Left now has a lot of cultural/political influence. Old school Democrats were generally about unions and a certain amount of patriotism (Cuban Missile Crisis). Many New Democrats are about pronouns in the postmodern soup and the Green New Deal. This presses upwards upon the liberal international and global worldview. This dynamic seems to occupy the folks in charge at the moment (dovetailing with elements of the Eurocracy), pivoting from the Health/Safety COVID worldview to defending human and Western interests.
It’s been…strange to see Susan Glasser at the New Yorker become rabidly pro-Ukraine and a war hawk, but…here we are.
Additionally, I see an increasingly aged and brittle American political system, with increasing disorder and much lower public trust (for many good reasons). From Elder Bush–Clinton–Clinton–Younger Bush–Younger Bush–Almost a Clinton/Obama–Obama–Trump—Biden (Obama’s VP), I’d argue a calcification has clearly occurred. This is why I see a fair amount of regular folks and intellectual folks checking out, or seeking alternatives.