Monthly Archives: May 2016

The Most Ridiculous Thing

What’s in a meaning? Something instrumental, and therefore fit to the circumstance of its usage, that’s what. Does that make meanings powerless, because they can be acquired and need interpretation? Not at all.

Take brand logos …


In a magazine ad., the symbol above is meant to represent sporty sedans from Bavaria.

On the streets of Scottsdale, it says, “I might be a dick.”

mercedes benz 151 logo

In the showroom this symbol indicates a luxury German car.

On the streets of Scottsdale, it means, “I am a dick”.


Again, parked in the dealer’s lot, this logo stands for British all-terrain vehicles.

On the road in Scottsdale: “I have devoted my life to proving that there are worse things than being a dick.”

All of the above meanings carry plenty of weight. They are all circumstantial, too. People have no worries about that state of affairs, until they begin to talk about the meaning of our existence.

But, does talk about existence itself having meaning, make any sense? Is existence in itself, for something? For example, would it make sense to say that God’s existence, or a hydrogen atom’s, carries an independent meaning?

It is an absurdity. It simply does not apply.

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There is an interesting post here about jargon. It explores one of the useful aspects of jargon, and as a consumer – indeed a purveyor – of jargon in the medical field, I completely agree. Technical terms give us simple clarity, and simple clarity is one of the most useful things around.

The post focuses on the utility of jargon within its natural environs – dialog between professionals, where it is quite useful as shorthand. As an example from my world, when I say ‘appendicitis’ to someone in the medical field, a fairly specific array of physiologic and anatomic processes comes to mind, along with their likely manifestations, consequences, implications for diagnostic testing and treatment, associated research studies, etc.

The conversation can move right along. Plus by way of its scope, the use of technical terms can serve as a check point in the dialog. If there is a malapropism, it is apparent.

When a colleague says, “The negative ultrasound ruled out appendicitis..”, the conversation must stop. We must clarify why he thinks that the ultrasound ruled out appendicitis, because it is commonly accepted that ultrasound does not, in and of itself, rule out appendicitis. The term ‘appendicitis’ as jargon, contains the understanding of its diagnostic criteria for those in the know.

The situation is different when a patient says, “I think I have appendicitis.”

Typically, the lay person who makes that statement knows little to nothing about appendicitis. The word refers to little if any of the content it carries when I mention it to a surgeon. However, the same process flows from its use, or rather misuse.

The lay person’s usage brings up the question, “Why do you think that you have appendicitis?”

In other words, technical terms provide some solid surfaces in an otherwise squishy conversational world. If we can’t alight upon them, then at least we may bounce off of them in some direction, rather than landing splat in misunderstanding or mere conflict.

The common complaint that jargon is obfuscation doesn’t hold up when we consider the honest usage of technical terms, even outside of their professional environment. There is, however, a dishonest way of deploying jargon.

The current poster-child for such corrupted terminology is ‘mindfulness’. In its original sense, the word referred to a non-reflective state. The idea was: your mind stays fully engaged with what is happening in its scope of awareness, without reaction or abstraction. It was the kind of thing which dart players, test-takers and athletes sought.

Now, though it still gets used to mean engagement with the present, it may also stand for a state of detached self-awareness, in which one is monitoring and regulating one’s responses to one’s present situation. Clearly, the latter meaning is at odds with the former, if only because the latter refers to an essentially reflective activity.  Dishonest users of the term shift back and forth between the meanings depending on the goals of the user’s discourse. If the occasion is a corporate retreat aimed at promoting harmony in the workplace, the second meaning is used. If the speaker wishes to convince the listener that chronic back pain does not require morphine if one simply ceases to reflect upon said pain, then the first meaning of mindfulness is implied.

Clearly, the sort of shenanigans at work when people bat around ‘mindfulness’ are what give jargon a bad name. Mindfulness started out its career innocently enough, as something which Zen practitioners and coaches discussed. But along the way, it picked something up. As something useful, it came to possess an air of desirability. As something desirable, it acquired the reputation of being something good, and then, of being good in itself.

Once imbued with moral character, the technical meaning of mindfulness, along with all associated contents relating to its use, became subsidiary. Being mindful became less important than being a mindful person, and when a moral role presents itself, it is open for definition. The corporate lecturer can tell us what a mindful person does at work. The pain specialist can tell us how a mindful patient takes medicine. The roles make the meaning henceforth.

The situation seems at least a minor victory for the moral expressivists – those who claim that our moral claims are not claims at all but expressions of sentiments like approval and disapproval. It would be a victory too, if the abusers of technical terms were actually making moral statements. But they are not.

When people utilize a bit of jargon with moral character, they are using it as a means to an end. They are weaponizing it. The listener doesn’t receive a sentimental expression from the speaker; the listener is invited to fill in the sentiment. The audience at the corporate retreat must make the connection: a weekly post on the suggestion board means I am mindful, which means I am good. That line of thinking isn’t really moral reasoning; it is a facilitated rationalization.

Jargon as a technical tool is not the problem. Yet, we are right to be wary of jargon. Its use should put us on the lookout for manipulation. But we should not be afraid to use it either.  We must just take care to use it mindfully, by which I mean being critically aware of one’s attitude toward the current subject, which was once known as being an adult. Oops…

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Here’s the Deal…

…a guy, a-friend-of-a-friend, calls you out of the blue with an offer. He has a formula, deciphered from an ancient Daoist text, which yields an elixir granting immortality. It does so by transforming the imbiber from a creature bound by vulnerable flesh, to one which is pure, unencumbered mind.

The trouble is, he needs someone to try it out. Not because he thinks it might fail or be harmful, he says, but because when it goes to market, he needs to tell his consumers what to expect of the process. His liability carrier demands it.

“Hah,” you think, “What a dope. He hasn’t considered that he will quickly become the only remaining mortal, if this catches on. He’ll be standing there with his buckets of cash and nothing worth buying. Well, the hell if I’m going to be standing there beside him, or risk being trampled in the preceding stampede. I’m getting in on the ground floor!”

So, you take the elixir.

You quickly begin to feel lighter. Your body becomes transparent and then invisible, as you fade to immaterial. You drift with the wind initially, but as your body loses mass, you become immobile. You lose all proprioception – the sense of where you are in space, up and down, heavy and light, tired and energetic.

But, so what? Those phenomena are of no use anymore. If you like, you can remember them. The elixir has granted that as a side effect, if it were not inherently possible. Likewise, your sight – or something like it – has been preserved.

Yet, it is just not the same. It is hard to learn. You thought the novelty had worn off life long ago, but your current position takes ennui to a new level. Phenomena promenade across your consciousness. Your experiences still have a quality to them, but it is a quality marked mostly by where the experiences occur in time.

You realize that you can no longer change the aspectual shape* of an experience. Well, you can a little bit, in your mind. You have always done that, by projecting your expectations onto the world.

However, if a table whizzes by you with the earth’s rotation, you can’t go see the name scratched on its leaf, or associate the scratched name with the oblongness of the particular table.

Soon enough, you stop paying attention to the tables whizzing by. That’s OK; they have become difficult to distinguish from the contents of your memory anyhow.

The potion has begun to fulfill its promise now. Without the tick of a beating heart or the suprachiasmatic metronome, phemomenal time ceases. One experience brings to mind the next in kaleidoscopic procession, like a visual illusion shifting from one interpretation to the other based on reference to the proper associations.

Who knows how long you have lingered on one experience? Who cares? You still have your identity. You remain he who saw a table with something scratched upon it, having consumed a sketchy, friend-of-a-friend’s elixir, and having lost the property of inertia (?). You have kept the good, basic, relevant (to a mind) parts of having a body.

It isn’t over, though.  Presently, you begin to lose track of the phenomenal contents of your experience.

Just as experience formed an amalgam with memory, so does the phenomenon meld with and yield to the qualitative experience which it elicits. This transformation, however, is asymmetrical.

The experience of grass brings to mind grass-green, which raises the feeling of greenness in turn. Here is where all is lost. There is no aspectual shape to greenness. It borrows that from the particular phenomenon which referred it to you. The dirty secret is, so do love and justice and all those other  ethereal concepts which you considered privileged property of the mind.

You may feel like you feel Love in the abstract, but it refers to something. ‘Something’ necessarily stands in relation to you (if only to where you are floating at the moment). Cut the abstraction away from the anchoring intention, and it disperses.

Without the prism of their referents to lend them color, the qualities of your experiences are a diffuse, white light – psychically undifferentiated and ineffectual.

The feeling of greenness calls to mind nothing as it stands alone – and neither do you. You have come to the end of consciousness, the end of embodiment, and the end of yourself.

Back in the world, a sketchy friend-of-a-friend packs up and heads home, disappointed.

“Maybe,” he mutters to himself, “next time.”



* Aspectual shape means the certain way something looks to you. For instance, how a pole looks long when you stand it on end, and round when you lay it on the ground. In terms of experience, it means that, even if you could turn into a bat for a moment, you still couldn’t know what it’s like to be a bat. Your experience would  necessarily be of what it is like for you to be a bat, not of what it is like for a bat to be a bat

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