Tag Archives: meaning

What I learned on MLK day

My wife continues to ask her question. Sometimes from the positive side: “why are we here, doing all these things?”. Sometimes from the negative side: “if we’re going to be extinct in a few hundred thousand years, why are we doing all this. No one’s going to be around to care or remember.” Of course, she’s just reformulating the simpler old cliché, “what is the meaning of life?” She keeps coming at this from different angles because she’s trying to get a different answer from me. But my response is always the same. I tell her that question turns on a category error.. Life is not the sort of thing to which meaning applies. Existence is not instrumental, nor does it represent anything. I have tried to present a convincing argument for my position, but she has rejected every version outright. Her tone leads me to believe that she may simply doubt my authority on the matter. That’s a reasonable position to take. I’m a amateur philosopher at best.

So, I’ve tried to hit her with statements on the matter from authorities in the field. I’ve tried Nietzsche.

“Physiologists should think before putting down the instinct of self-preservation as the cardinal instinct of an organic being. A living thing seeks above all to discharge its strength–life itself is will to power; self-preservation is only one of the indirect and most frequent results.”

She just shook her head.
Then I went to the Hagakure:
“Live being true to the single-purpose of the present moment. Ae man’s whole life is a series of moments. If you can do this, there will be nothing else to do and nothing else to pursue.”
It bounced off, not even a mark.

I even trotted out the old favorite:
Existence precedes essence”.
Mere sophistry, she says.
Recently, I got my best chance at validation. I got to pose her question to a real philosopher. As it turns out, he was sympathetic to the question, but he reformulated it a bit. He split her more complicated notion of meaning into 2, distinct concepts. The minor portion is the equivalent of Telos-the idea that existence is instrumental, or in other words, that life has a purpose. This idea, he felt, could be easily rejected. It’s true, the idea that there’s some purpose served by existence falls apart almost as soon as it’s formulated. For instance, if we assume that we exist to make widgets, the question of why we exist simply devolves to the question of why widgets exist. Maybe we’ve got an easy answer for that question. Maybe it’s plain to all that widgets are needed to make a widgetron. And obviously, a widgetron exists because God needs a widgetron. But then we have to ask why God needs a widgetron. Maybe we can sneak by this question by insisting that only God knows why God needs a widgetron. But, if we are going to preserve Telos for the widgets and therefore for the widget makers, then we need an account of God’s use for the widgetron, and all we get from making the knowledge of that use private is a shift in responsibility. God must carry on the investigation. What we end up with, is a set of complications without a change in the structure of the problem. Wherever you choose to stop, you’re forced to admit that this is just how things are. Existence really does precedes essence.

If Telos is unsalvageable, another sense of meaning may yet stand. Heidegger observed that we are thrown in to our circumstances. We don’t come with an instruction manual, map, compass, or storybook. We are confronted with puzzling out our best narrative. Though there is still a brute fact at work here, it doesn’t have the crushing gravity of given purpose. We are stuck with our task, but the work of charting our course remains self consistent. Here is the meaning that the questioner is after: a sort of self representation,. It is a smaller revelation than expected from a definitive answer to the question of life’s meaning. But it doesn’t overreach by trying to explain brute facts, and it is more substantial than “42”. It is the Goldilocks answer, and should satisfy everybody. But my wife cannot accept it. Knowing that it all ends in a “great rip” which destroys space and time, or alternatively, that the universe quietly evaporates in a “heat death”, makes all the stories the same. There may be some variations on the typical strutting and fretting along the way, but everyone’s book ends with the same billions of blank pages. By the time the reader has flipped through them all, he or she will scarcely recall the printed contents, and the stories might as well all be the same for as much as they differ in light of that mass of emptiness. For her, if there is no permanence, there is no possibility of constructing a good story.

At this point, I was out of arguments. I wasn’t quite ready to admit defeat,, but I couldn’t think of another convincing way to state my position.

And then Dr. King came to my rescue. I’m not sure how I got to the video, but it was Martin Luther King Day, so there was plenty of high profile MLK material floating around the Internet. He was giving an interview in 1966 and he said something that I never would’ve imagined a pastor and activist saying.

“If a man has not discovered something that he will die for, in a sense he is not fit to live.”

Such a person labors under the mistaken notion that existence itself has some token value. Life has representational meaning in that case, and it’s role as a token makes life worth something, just like money has value because it represents debt. If you hold this position, then some permanence really is critical. If the bank is not an eternal bank, then we all must become Roman coins someday. As the debts which we represent are forgotten and our value gets washed away by time. For meaning to be sustainable, the treasury upon which it draws must be permanent, and sustainability is an essential part of representational meaning. Our narratives represent to something, at least in principle, or we really are just sound and fury.

Attribution of representational meaning to existence is sketchy enough, but It is a particular consequence of the attribution which renders its claimant, in a sense, unfit to live.. The monetary analogy serves here as well. Like a bill or coin, we are inert. That is not to say that we cannot do things. A banknote ,after all, can mark one’s place in a book, and a coin of the proper size can be used as a screwdriver. But what they really must do as currency to be currency, is to remain a recognizable token. Self-preservation is paramount, and, in a sense, any action beyond that scope is meaningless.

But, we do act, and only rarely with the primary intention of preserving ourselves. As Nietzsche pointed out survival is just a very common, happy side effect of our motives and their associated actions.. To take things to the most basic level, we eat because we are hungry, and drink because we are thirsty. We don’t eat or drink to carry forward the tale of our Personality.

If representational meaning in a narrative can’t quite face up to those blank pages stretching to eternity, can anything? .Here is where Dr. King comes to the rescue, with the first part of his statement. An explanation lies in the implication of what it means to discover something that one will die for. One might reasonably ask: what won’t people die for? People die for money, shame, vanity, and every other stupid thing, every day. But I don’t think that those transactions are what King means to reference. I think he means something more like things worth dying for. I think he means exactly the thing so expressive of the individual’s personality that its persistence renders that person’s independent existence moot. That class of things doesn’t demand extinction as the price of admission, they just render the separate persistence of one’s identity irrelevant.

To take Dr. King as an example: he advocated nonviolence, but only secondarily. He was nonviolent primarily. He spoke out on civil rights, but not in order to play a role in the story of civil rights. His words were a seamless expression of those rights, and inextricable from the marches, sit ins, jail time, and even the bullet. All those things were not elements of autobiography, they were the man himself.

Rather than weaving a tale, we are aimed at discovering a destiny. Destiny is the closest word for what I think motivates us. Because place is the best metaphor for our hearts desire. It is the place where our feet fit perfectly, and where we are completely oriented. That is Yamamoto Tsunetomo’s “single purpose of the present moment”. It is not a moment to live for, or in, it is a place from which any movement is self-expression, and from which no movement alters the circumstances.

Destiny’s viewpoint reveals self-preservation’s constraining nature and exposes extinction’s irrelevance. Self-preservation and extinction represent aspects of a person. They have the weaknesses of any representation and have no more role in the discovery of destiny than a Roman coin (as a Roman coin) has in loosening a screw.

I think destiny answers my wife’s objections. It is self-contained in a way that narrative meaning is not, and so stands up to eternity’s vacuum. I think it is a better way to understand the single purpose of the present moment. I can tell that she has some sympathy for the idea, but she can’t quite get past its insinuation that transience is what we seek.

I will run this argument by her. I don’t have any great expectation that it will fare better than the ones that have failed before it. After all, her objections are at least partially noncognitive. She has a good understanding of the endless empty pages, and it frightens her. There may not be any getting past that feeling. But she is also suspicious of samurai and German philosophers. With Dr. King on board, maybe there is a chance for a breakthrough.

Tagged ,

Overjoyed

My wife texted me from her resiliency seminar: “what is the difference between joy and happiness?”
My knee-jerk response was, “Happiness has more letters?”. In other words, joy and happiness are completely synonymous. But after thinking about it a little more, I reconsidered.
“Happiness is a philosopher’s word,” I wrote back, “joy is a theologian’s word.”

Joy was never a candidate for the means of exchange in Jeremy Bentham’s moral economy.. He understood that nobody would accept such a scheme, because it would require a quantification of joy. Joy can’t be priced out. Happiness, on the other hand, might be weighed and measured.
A quantum of happiness is plausible because happiness refers to a state of affairs. When someone claims to be happy, we expect that they can explain themselves. If pressed, the happy person can break down their happiness into the status of the various bits of their world. Their health is good. Their interpersonal relationships are running smoothly. Their access to basic resources is secure. Although there may be practical difficulties in arriving at an accurate sum, it seems possible in principle.,

Joy does not feel causal gravity, and therefore defies our scales. When someone says that they are joyful, they claim to experience a sensation. If joy really does refer to a sensation, even in part, then it shares the burden of mystical subjectivity with other sensations. It is explicable to a point, but there is an extra bit right at the end. A good analogy is the difference, for me, between buying a cold drink with American money and buying a cold drink with Bahamian money. I feel no joy in handing over greenbacks. The bills are boring to the point of oppression Bahamian notes are completely different. Their design and color give me a little bit of joy as I hand them over. The drink is just as refreshing. I can explain why I like the colors and graphics on Bahamian notes, even down to ostensibly subconscious factors. But that certain something which accompanies a transaction mediated by the beautiful notes defies a thorough analysis.. It doesn’t do anything in the transaction; it is just a particular feeling experienced along the way.

The loose ends of experience, those “just so” remnants flapping at the tail end of joy, fear, pleasant views and burned fingers, call for our acceptance. Yet, we rarely stop at acceptance. We want to put our sensations of belonging to work. Something that does nothing, can do anything. So, the loose ends of experience frequently serve as philosophical everlasting gob stoppers. As described in the book, Charlie and the Chocolate Factory, an everlasting gob stopper is a piece of gum which can generate a limitless series of flavors. It is the last piece of gum a person would ever need. Such is the role of joy in a resiliency seminar.

Resiliency originated as a concept in psychology. It is meant to describe the capacity of some people to avoid the consequences of chronic stress. Resiliency is resistance to “burnout”. It doesn’t take much imagination to guess what happened when corporate America got wind of this notion. A thorough expose’ would take volumes but would yield no better account than the words of Lone Watie, depicted by the great Dan George in the film The Outlaw Josie Wales,:.

“I wore this frock coat in Washington, before the war. We wore them because we belonged to the five civilized tribes. We dressed ourselves up like Abraham Lincoln. We only got to see the Secretary of the Interior, and he said: “Boy! You boys sure look civilized.!” he congratulated us and gave us medals for looking so civilized. We told him about how our land had been stolen and our people were dying. When we finished he shook our hands and said, “endeavor to persevere!” They stood us in a line: John Jumper, Chili McIntosh, Buffalo Hump, Jim Buckmark, and me — I am Lone Watie. They took our pictures. And the newspapers said, “Indians vow to endeavor to persevere.”

We thought about it for a long time, “Endeavor to persevere.” And when we had thought about it long enough, we declared war on the Union.”

Resiliency lessons are an organization’s way of telling its human resources to endeavor to persevere. If the resources are persuaded to buy in, promoting resiliency is much cheaper and easier than trying to fix a dysfunctional system whose friction causes its operators to burst into flame with prolonged contact. It is not an easy sale. But the seminarians have an incentive. They offer a gobstopper programed with the flavors of joy. Follow their chewing instructions, and sweet, sweet joy will sweep away the bitter taste of stress. Their enticement is incredibly appealing. No one in their right mind would choose to cook up a recipe for happiness and hope for a joyful aftertaste, when they can simply chew on the taste of joy.

It is not so easy though, to seek out an emotion. The resiliency gurus quickly achieve their goal with the joy gob stopper. The room is soon busy chewing, and no one is thinking about their smoldering psyche or the stressors which are slowly roasting it. But the room is not all smiles. One by one, those who chew the gob stopper confront its single flaw: it is sold as a vehicle for pure experience, which does nothing,, and so can do anything, but it can’t actually do anything after all.

The original gobstopper, as manufactured by Willy Wonka, would sometimes taste like something weird. It could randomly taste like for instance, a turkey dinner. The gobstopper does something, but not just anything. It doesn’t give the chewer the taste of turkey and dressing. It represents the taste, like a urinal hanging on a gallery wall represents an actual urinal. A representation can standalone, and therefore appear to do nothing, but it merely appears to do nothing. It is indicating, in part or in whole, what it represents. It cannot escape circumstance, and so it cannot produce a consistent response in its beholder. Many gallery patrons appreciate the urinal; many more find it discordant. The flavor of a turkey dinner is discordant with most people’s idea of a positive gum chewing experience.

The chewer is left holding the experiential bag when they bite down on Wonka’s gobstopper, and that bag contains a piece of gum that tastes like cornbread soaked in turkey broth. Those who taste the joy gobstopper are holding the same bag, and as they try to suck joy from its contents, the resiliency students encounter discord as well. Techniques aimed at producing a psychological atmosphere conducive to joy only yield an uncertain representation of the emotional state. What those techniques do with certainty is expose the transitory nature of joyful experiences. As the student focuses on their feelings, they are confronted with the fact that joyful sensations shift with the circumstances. A joyful feeling cannot be parlayed into a persistent mood.

Faced with inconsistent results from following the Master’s teaching, a student may legitimately wonder if they really ever experienced joy in the first place. Perhaps they are congenitally joy deficient, and what they called joy was just some particularly thorough happiness. Maybe they are not trying hard enough. Maybe they are trying too hard. They may wonder if there is a test that they can take to diagnose the cause of their inconsistent joy. On the other hand, maybe they just need a new guru with a new seminar.

Our thoughts come to us unbidden. We don’t wish to have a thought and then think that thought because we wished it. That doesn’t mean that we can’t anticipate circumstances in which certain thoughts may occur, and we certainly expect to be able to explain our thoughts in terms of their circumstances. We just don’t have any sort of “prospective reflection”. The same is true of our emotional phenomena. They happen, and we can anticipate under what circumstances, but they don’t happen through our direct effort or desire

We are better off accepting how we feel, and working with those emotions than we are trying to engineer our psychology to generate emotional sensations in service of an end. At work, we should shake off the resiliency spell. Despite the promises coming from all the Wonka’s in all their resiliency power points, we can’t escape burnout by engineering our psychology to feel joyful about it, or even to feel joyful despite it. Instead, we should pursue the happiness that comes with having the time and resources to do a decent job.

Tagged , , , , , , ,

The Door in the Very Back

Freedom’s just another word for nothing left to lose

Janis Joplin

Attachment is the root of suffering

Buddha

We live in Scottsdale, an outpost latched to the Sonoran Desert like a tick on the back of a bony mongrel. It calls itself a city, but it is not. Cities are permanent settlements which arise spontaneously from commercial roots. A city has some external basis for its existence, like a navigable river, a mineral deposit, or rich surrounding farmland. Being based on a natural utility, a city bears the confidence of legitimacy coupled with the discipline of responsibility. Take a port city for example, which grows a superstructure founded upon its waterfront. Though they may grumble about their tax bill, no citizen of the port need wonder why the city government spends money on building docks and dredging the harbor.

Scottsdale has no such foundation. Instead, it is an amenity for its amenities. The city provides an airport so that wealthy snowbirds can migrate to the desert when the first frosts make their hometowns uncomfortable. There are golf courses soaked in stolen water from the Colorado where executives do business in information technology and professional players entertain resident retirees. Many districts are zoned to allow restaurants and shops mixed with apartments and office buildings. The resulting environments have adopted the label “live/work” for themselves. Metaphysically, it is radioactive and I blame exposure to its rays for my wife’s parasomnia.

She does not sleepwalk, nor does she exhibit signs or symptoms of any other ordinary sleep disorder. Her affliction may even be unique, since I have found no record of similar cases in the literature.

This is how it manifests: as I am falling completely asleep, she grabs my shoulder and shakes me.
“How long did you say it would be until humans go extinct?”, she asks.
“About 100,000 years,” I answer.
“Really?” she exclaims” Then what is the point of all this if humans are just over someday and nobody will remember any of us or anything we did?”
“Well,” I say “that question is just bad. Asking an existential what’s-the-point-question is like asking why isn’t round, green. Separate things entirely.”

“Well,” she persists, “I don’t see why we try so hard to accomplish all these things that will be completely forgotten in the end.”
“It is just who we are,” I offer.
“I still don’t see why we try to do anything at all,” she says.
” Try not doing anything at all, and remember, sitting home eating ice cream is doing something,” I say.
There is silence now from her side of the bed.
“Say,” I ask, “do you want to go to Walmart tomorrow?”
“Yeah,” she replies, “that will be fun.”
She settles back and goes to sleep then, but I know she’s unconvinced. We will have this same conversation again, on another night in the near future, in the few minutes before sleep overtakes us.

The trip to Walmart will buy us a couple of peaceful nights. She loves Walmart, like most of us do. The store has a broad-based appeal, as evidenced by its presence in the middle of upscale Scottsdale. Our local Walmart typically has as many BMWs as it has Chevys in the parking lot. It took me a long time to figure out why we find Walmart so attractive. It isn’t the items for sale. Everything in Walmart is available someplace else. Buying the same goods over the Internet is generally more convenient and may be even cheaper than going to the store. The physical environment isn’t the draw either. The aesthetics of Walmart’s interior design leave much to be desired, and practically, it is a maze crammed with items that are sometimes poorly marked.

The ingenious curation of items is the key to Walmart’s appeal. Everything on the shelves serves its purpose up to the highest level manageable by a layman. When a shopper walks through the front door with a certain need, intent on a particular item which they have calculated most likely to fulfill that need, they may or may not find the object of their intent. But, they are almost guaranteed a solution amongst the goods in stock.

Say a shopper comes in looking for a dovetail saw, because they want to cut thin plywood and figure that they need a saw with a straight, self-supported blade. What they find on the shelves at Walmart is a variable speed, electric reciprocating saw. As they consider the electric saw, they realize that they really don’t know anything about the dovetail saw, other than the fact that it has a straight blade which is self-supported. Maybe, they think, they were about to get in over their head by buying a dovetail saw. The electric saw looks like it will do the job, and is guaranteed to be manageable for an amateur like them. All the items in Walmart are instructive in this way.

When I first grasped the secret of Walmart’s draw, it seemed like magic. But it turns out to be something less. In fact, I think the Magi in the back room of corporate headquarters sorted out their strategy by watching beavers. At first glance, beavers seem to be brilliant little creatures. Their dams and dens look like masterful feats of engineering. But in truth, all the beavers do is put sticks where they hear flowing water. The dam is just a manifestation of accrued impulse.

The Magi understand that humans are just the same as the beavers. Everything man-made is a manifestation of accrued impulse. Instead of reacting to the sound of water flowing, we respond to an urge to preserve. Our impulse to save the status is expansive, and pertains not just to personal existence, but to the entire infrastructure of personal identity. Wherever we hear a trickling leak of currency dripping into memory or memory into oblivion, our species hustles over to plug things up again. To get the job done, we will use anything that we can get our hands on: monuments, literature, culture, or personal possessions.

Over the centuries, we have built up dams made of dams to preserve us. In a room in the very back of corporate headquarters at Walmart, the Magi have a model of the whole thing. They can see what sort of patch will fit a particular defect in the barrier. The dam of dams model shows them exactly what kind of jersey to put in the men’s athletic wear section: A tank top which recalls the shirts of famous players long retired, without naming names, yet a garment current enough in its design to acknowledge present stars. This sort of insight is just too perfect to attribute to anything less than informed and premeditated action. It requires a model of the dam.

On occasion, right after I am shaken awake to answer existential questions, I fantasize about taking my wife to corporate headquarters, where we will find the the door in the very back of the complex. I could then show her the full extent of the dam. I wouldn’t say a word. I would let the monstrous complexity of the model speak for itself.

But when I awaken the next morning, I never get up to pack the car for a road trip. Rested and little more sober in the light of day, I suspect that a peek at the whole structure will not cure her sleep disorder, anymore than my reasonable words. I think that she will need to see what the dam contains, and not the dam itself. That stuff is transparent and liquid to the touch, though. It will be dangerously easy for her to dismiss the stuff of identity, even if she were able to dip her toe in it. I doubt that the Magi have gone so far in the name of realism as to fill the reservoir behind their model. They don’t really need that part of the simulation anyway.

It doesn’t really matter. I can survive a little lost sleep. My answers to her questions remain adequate, even if she does not find them conclusive. Besides, in a few decades, the desert will shrivel and the Colorado River will be sucked dry. The city of Scottsdale will flop over with its legs curled in the air. The rest of everything humanity has built will follow shortly, in geologic time. No one will recall her metaphysical sleep disorder. I think I will not keep thinking about a cure. It is a unique experience after all. And there is always the solace of a shopping trip the next day.

Tagged , , , , , , , , ,

Postcards from Rivendell

Picture of a black horse

This is a picture of a black horse. It symbolizes nothing. It is a record of an aspect. In other words, it does not identify black horses, much less a particular black horse, because it does not refer to the structure of aspects which constitutes black horses or Daisy the black horse.

Black-horse picture

This is a black-horse picture. It symbolizes black horses, and therefore refers to the entire structure of aspects identifying black horses. Though this one does not, such pictures may refer to a particular structure of characteristics identifying Daisy the black horse.

Mount Rainier

This is a topographic map of Mount Rainier. It is a record of an aspect (relative prominence). Therefore it is necessarily a picture of Mount Rainier. It also refers to the entire structure, from the chemistry of volcanic rock to the origins of the volcano’s name. Therefore, it is necessarily a mountain picture, a volcano picture and a Mount Rainier picture.

Any map which is a map has these features: it presents a viewpoint in reference to the global structure of viewpoints on its subject. The name superimposed on the map’s collection of contour lines directs the user to a European nobleman in whose honor a Pacific Northwest volcano was named. Knowing now that the map in hand is a map of a Pacific Northwest volcano, one can guess, based on geologic and physical chemistry aspects of those peaks, what the climbing might be like on the steep, North face of Mount Rainier.

In addition and necessarily, if I travel to a certain longitude and latitude on the map, I will know what sort of ground I will be standing on: rock or ice, steep or flat. Because, I have a picture of that ground on the map.

Maps constitute our reality, if we wish to speak of anything as real. It is an interdependent reality, not an independent reality, and especially not a mind independent reality. The idealists can postulate archetypical forms for everything under the sun. Dualists can insist on a mental substance. Yet, the world maps the same without these outside props. Bishop Berkeley could be right; God could be making it all up as he goes along. But, when we stub our toes on a rock, our consciousness conjures a map featuring the stone’s painful hardness, without reference to any divine-creative aspect. At best, the activities of the deity are notations on the border of a chart which is already complete.

We employ cartography across the board, charting all things, from Northwest volcanoes to attitudes. Sometimes, we even use fictional maps in our depictions of sentimental features of our experience. A map of Middle Earth, for instance, does not record any aspect of anyone’s experience. It does provide a background of relationships upon which various categories of experience are charted. The landscape’s precipices, snowfields and swift waters sketch out fear, endurance, and fidelity.

Features on the map of middle Earth fictionalize geologic structures as building blocks for a depiction of interpersonal relationships and personal attitudes. To be successful, the fictional features need to reference our maps of geology just enough to bring along the emotional content. The Misty Mountains must seem cold and treacherous. Rivendell must feel like an old growth forest. Done well enough, an arrangement of fictional elements can make us wonder what truly separates the constructed world from the world of primary experience.

There are hundreds, if not thousands, of images depicting Rivendell. But of course, there are no pictures of Rivendell. There are not even Rivendell pictures, as there is no structure of aspects to reference regarding Rivendell’s locality. What the artist does when they depict Rivendell is a reconciliation. Images of Rivendell constitute an attempt to match up the artist’s motive with the elements of the artist’s experience. Tolkien simply acts as a guide. He lays out the emotional manifestations which the topography must encompass.

The reason for fictions like the diverse images of Rivendell, should be obvious. When we examine our motive, we confront a brute fact. Our methods, which aim to explain, suddenly fail, and we are forced to construct a proper narrative instead. Such is the case with artistic fictions, and such is the case with moral fictions as well.

We move from one psychological state to another without understanding how we arrived at the start or why we left it. So, our reflections prove reactive, and our notions of introspection are fallacies at heart. To reconcile motive and experience, we must fall back on our depictions of Rivendell, and our moral narratives.

The method of our psychological cartography yields a much different product than we get from our geographical cartography. Our map of Mount Rainier provides a record of an aspect in reference to a global structure of aspects. Our depictions of Rivendell suggest emotions which record our psychological motion through the landscape. Our psychological cartography necessarily gives us something secondary: the structure of experience resulting from motive expressing itself, as it flows freely or is thwarted by the cliffs, streams and woodlands on the page.

Because we can explain the sensations, whether the depiction of Rivendell makes us feel warm or cold, sad or inspired, we find it easier to speak of those sensations as primary. We say that the depiction moves us to the attitude in question. That is not accurate. We move and our sensations constitute the wake of that motion. The generative element of our experience is not responsive. Even our wistful feelings upon viewing the ancient trees of Rivendell are not responses, but results.

All talk of morality is a Rivendell picture.

It looks like a place, in other words, a suitable cartographic subject. But, as Hume and Moore pointed out, our moral depictions lack the associated structure of aspects required. Moral depictions are secondary representations, just like Rivendell, which is a secondary representation of interpersonal relationships and personal attitudes. Instead of precipices, snowfields, and rushing streams, moral pictures sketch out a desirable motivational ecosystem. And because of the opacity of motive, moral pictures always remain flawed in their representation, though they represent their secondary subject as well as any art might.

It is no great error to talk about a moral sense, or human thriving, or the tally of global well-being. These things represent the aspiration of our expressive impulse. We can use such terms consistently, as long as we do not begin to mistake those depictions as proper cartographic subjects.

Tagged , , , , , ,

The Heat of a Separate Logic

Sometimes, I catch my wife watching out of the corner of her eye while I cram my feet into climbing shoes. The process entails a good deal of whining and swearing, which will continue throughout the subsequent training session. She usually keeps quiet about what she sees, but sometimes she can’t help but ask, “What is it that you like so much about climbing?”

I tell her that I like it because it’s war, except that, as opposed to war, if everything goes right, nobody dies. My answer is a bit hyperbolic. For one thing, I have never even been near a war, much less participated in one. What I mean is: the attractive thing about climbing is the same as what those who have fought wars say is the attractive thing about war.

Though it is difficult to put a finger on the source of our attraction, we humans are undoubtedly enamored of war. Our literature enshrines it. It has a permanent place in our culture, in the form of holidays and memorials, but also in practices like the martial arts. The studios can always sell us another war movie.

It isn’t just a fascination born of fear either. We associate warfare with all kinds of positive moral qualities, like courage, loyalty, and determination. Even the Prussian general, Carl von Clausewitz, implicated valor as a reason for the individual to become voluntarily involved in warfare. This from the man who said that war has its own grammar, but not its own logic.

Von Clausewitz clarified that position on the nature of war in what is now a famous aphorism: war is politics by other means. Practicalities drive us to war. That can’t be the whole story though. If it were, all armies would be conscripted, and no war would last as long as every war has lasted. We fight well beyond pragmatic exhaustion.

That’s because Von Clausewitz was wrong. War does have its own logic. If we listen to war’s participants, we hear about the struggle to survive their circumstances, and to put an end to the struggle itself by overcoming their opponents. We hear about the moral obligation to protect one’s comrades. The politicians may have pursued their policies into war, but once the war gets going, the fighters fight for other reasons entirely.

If we take logic to mean a description of consistencies between meanings, then we have to conclude that war does have a logic of its own. It is a logic which supersedes all the extrinsic reasons for going to war. Maybe that’s why war persists. Because it is easy to think about getting in to a war on the basis of von Clausewitz’s pragmatism, but once the fight is on, the other logic takes over, and not only gives us a reason to see the war through to some conclusion divorced in principle from political practicalities, but also gives us stories about all those positive moral qualities which the participants find in their quest to come through the catastrophe.

The other logic is always dangling out there. It is the same logic that drives me to climb, and others to fly wing suits, race motorcycles, and ski out of bounds. Any useless activity involving uncertainty and inherent danger will have the same enticing, overpowering consistencies between meanings. There is no practical reason to jump out of a functional airplane. There is no material gain in clawing your way up some obscure cliff face. Even the motorcycle racers and sponsored skiers don’t do it for the pay.

This sort of pursuit challenges us to engage, because once we engage, the other logic, which is the logic of survival, determination, and commitment, takes over and cooks off all the other, weaker, practical logics. For the duration, everything is clearly in its place.

Clarity is not a requirement. In our age, nobody really considers going to war on such a vision quest (we gave that up with the end of dueling). You don’t hear the participants in a battle wax nostalgic about the smell, the cacophony, or the sight of dismembered bodies. At best, the practical details of war just serve as props for the exhibition of the other logic. So often the story goes: I didn’t want to be in a war, but since I was, I tried to take something good away from it, and this is what it was – loyalty, determination, commitment.

Those stories are good ones, maybe even necessary ones. Still, they are an attractive nuisance. They don’t get us into war, but they contribute to a kind of permissive state in our collective psyche. Political practicalities appear more convincing. Our own participation in conflict feels easier to justify, sometimes to such a degree that those who should know better (historian Stephen Ambrose) express regret for never having their courage tested in combat.

That’s what it is about climbing. It’s a way in to the crystal sphere of the other logic. It’s also an admission that I want to live as much as possible in the sphere, though it is impractical. I think that that admission is key. It is the bit of insight which separates an attraction to useless, uncertain and inherently dangerous sports from an attraction to war. So maybe there is one generally useful thing to be had from dangerous sports. If we can cultivate in the larger society, an insight into our own motives for pursuing impractical, uncertain and difficult peril, we might be less susceptible to war’s appeal.

Tagged , , , , , ,

Taking Pictures

Wyoming is a Banana Republic. That is, very few of its residents craft any products, or add value to pre-existing items. Instead, they survive by selling off the state bit by bit. The major industries are mineral extraction and tourism. Reliance on those commodities creates a vicious cycle, because the state’s fortunes rise and fall with mineral prices and popular whimsy. To live through the fluctuations, politicians skimp on the state budget so that they can put enough money in the bank to survive the next economic lull. A few lonely prophets call for investing those funds in economic diversification, in the interest of breaking free from the cycle of feast and famine. The politicians repeatedly acknowledge that diversification is a good idea, but can never bring themselves to actually commit to it. It is just too risky.

So, the state carries on in its bumpy ruts, booming and busting. Decades on this road have had socioeconomic consequences. The path has led to a land of Manors and mobile homes, housing those who own the mines and the lovely land and their servants respectively.

No place in the state epitomizes this case study in Marxist historical analysis better than the town of Jackson. A ring of expensive houses surrounds a ring of expensive condominiums which surrounds a cluster of expensive restaurants, galleries, and boutiques. And that is Jackson. Though Jackson is fancy enough in any season, its exclusivity shines brightest in winter. In summer, the dirtier class of tourist drives through town on its way to Yellowstone. In winter, the only reason to be in Jackson is to patronize one of the ski resorts or to serve the patrons.

Although, there is one other, statistically insignificant reason to be in Jackson in the winter. For several years, that reason compelled me. I wanted to climb the grand Teton in full conditions. There is no reasonable explanation for that compulsion. I just feel a perverse attraction to isolated, windswept places. For instance, when I topped out on California Ice in the Bighorns, I sat on a rock and looked across from Hell Roaring plateau to Froze to Death plateau and was filled with a rare sensation, a feeling of fearsome loneliness, and profound contentment along with it. I can’t offer any better excuse.

When the idea first came to me, I sought out a friend who had done a lot of climbing in the Teton range. Sure enough, he had attempted a winter ascent. He got close, but after a day of skiing through waist deep powder, he and his partner had to bivouac short of their goal. They were well prepared, but the night was so brutally cold, that they were beaten by the next morning and decided to ski down. They fell into chest deep powder on each turn. My friend’s partner lost his mind. He took his skis off and tossed them, javelin style, down the snowfield. He then swam after them over the loaded slope, cursing and spluttering, until he could get his hands on the traitorous bastards and chuck them again. Though he came back to his senses eventually, the trip marked an end to their partnership..

Despite that tale, and others warning of frostbite and avalanche, I still thought I could pull it off, and I still wanted to pull it off, maybe even more than before. It wasn’t a solo adventure though, and to my surprise and frustration, I had difficulty convincing anyone else to come along.

Finally, I persuaded my friend Jim that it would be a good adventure. I’m not sure if he ever really believed that we would climb, but he believed in the adventure part and that was good enough for him. We set up base camp at the Motel 6 down the road from the main town.

Over the next week, we made a few forays up past the tree line, but the avalanche forecasts were always bad, and the peak was socked in with clouds and blowing snow besides. Nobody said anything; we just gave up one day. We got up late, and Jim suggested that we might go up to Teton Pass and do some tele skiing.

Now it was my turn to cash in on the adventure itself rather than the intrinsic joys of the activity. I knew how skis worked, theoretically. But until that day, I had only used skis to get somewhere with a pack on. My technique was purely pragmatic, and rudimentary. To go downhill, I left the climbing skins on the skis. I then skied across the slope, stopped and turned to face the other direction. I repeated that process to the bottom of the hill.

When we got to the top of the pass, the skins came off the skis. Jim gave me some tips on turning without stopping, and then we were off. Again and again I nosedived into the unconsolidated powder. Jim was soon out of sight. I began to suspect retribution. I felt like I owed him at that point though, so I sucked it up and ate a little more snow while he carved track after track in the slope. When we had had enough, we went into town and wandered around.

Winter tourists milled around the square. Most were dressed to ski, with lift tickets still clipped to their coat zippers. A few were dressed as cowboys in Stetsons and shearling coats. The famous antler arch was busy with group after group documenting the fact of their visit to Jackson Hole with a picture under the strange sculpture of bone.

There was not much for us around the square. We stood outside a couple of the bars and debated going in for a drink. They seemed too crowded though, and we decided against. We stopped by the mountaineering shop, which at this point in its evolution had basically become a Patagonia outlet, to chat with an old friend of Jim’s. We didn’t go in to any of the other establishments, but we did stop for a while in front of a photo display. Though neither of us was in the market for an expensive print, Jim had a professional interest in the product.

Jim was a photographer, but not the kind of photographer who had a gallery in downtown Jackson Wyoming. Jim was an artist who scraped by on grants and museum patronage. He took pains to draw a distinction between what he did, and what a commercial photographer did. Yet he radiated a little glow of resentment as we stood in front of the spotless plate glass. The gallery inside was all polished wood. If there was an attendant, he or she was politely hidden in the back.

The well lit pictures were all of wildlife. Most depicted charismatic megafauna. The photographer seemed particularly fond of bears. Jim glanced over most of these offerings in a second, and then paused for a bit in front of a family of polar bears. He wore a discomforted expression.
“What do you think?”, I asked.
I expected to catch him off guard, and I was halfway teasing with the question, but he shot back right away.
“It’s too didactic”
I was caught off guard.
“What do you mean by that?”, I asked.
“It looks like a photograph,” he said.

I didn’t exactly know what he meant. However, I could see that there was something different about the pictures of wildlife in that gallery, and his pictures. There was one photo of his in particular, taken at Lac Du Flambeau, which stood out to me. The subjects were two members of the tribe, a man and a woman. He was looking into the distance with an expression of anger or determination, it was hard to say which. She stood behind him, maybe in contact with him, wearing that same, mysterious expression, but she was looking at him. She was standing still. He appeared prepared to stride off towards whatever it was the distance. He was silent. She was speaking.

Clearly, his photo was something other than the picture of the polar bear family. I understood the gist of it then, but it would be years before I could put that distinction into words. It is the difference between pictures of polar bears, and polar bear pictures. Pictures of polar bears could be pictures of the whole bear, but also could be photos of a patch of fur, a black nose, or a white dot in the distance. Polar bear pictures could depict whole bears too, but include stick figures, polar bear paintings, pictures of men in polar bear suits, or black eyes, a black nose and a red mouth on white canvases.

Pictures of polar bears document. Polar bear pictures represent. By representing, polar bear pictures evoke all the relative connections which comprise our categories, and therefore the sense of our experience.

The picture in the gallery was a picture of polar bears. It was as documentary as the tourists’ snapshots under the antler arch. The photograph of the man and woman at Lac Du Flambeau was representational. There was something about human relationship, emotion, and the interpretation of expressions in the photo. But the really brilliant thing was: the photo primarily represented something not present in the image itself.

The predominant impression was the churn of excitement and uncertainty which occurred in the beholder. It was a class of sensation which bound subsequent viewers to the original viewer in its momentary intensity.

Jim has been gone for some years now. I can’t even find that picture in the supposed eternity of the Internet. I don’t need to, because I can remember it in every detail by the feeling it represents. The feeling is the same as my excuse for wanting to climb the Grand in winter, and I think it also explains why Jim would throw in on my crazy project.

There is no gallery for such things.

Tagged , , , , , , , ,

The Dilemma of Divine Purpose

It is often said that God is the source of human (and indeed, animal) purpose, and that without God, there is no purpose.

But what is God’s purpose, and who can say?

Let’s dispense with the common confabulation offered in response: God’s purpose is to do  just what he does and to be just like he is. Of course, this response defines the difference between an explanation and an assertion, and when it is stated as an explanation, it makes a very tight circle.

When God acts, he manifests divine will.

God created the world, so the world is meant to be a manifestation of divine will. In other words, it is meant to be just what it is.

Any questions?

But there is no real answer within the common confabulation. Maybe the question can be reframed to elicit a precise response.

Can God say why he created the world?

This is not to say that he need explain himself to us. Is he able to explain it for himself ?

If creation was instrumental to some purpose for God – perhaps a cure for loneliness – then creation is actually dependent upon some set of determinants of divine will, i.e. circumstances to which the divine will responds.

If so, whence those cicumstances? Even if God can say, we all (us via God) are beholden to those circumstances. For all of us, the circumstances simply exist, and therefore, all of us simply exist.

But what if creation was not instrumental? Let’s say God simply willed it. In that case, there is no divine insight in principle – not even a Muse to blame – and again, all of us simply exist.

So,  we all simply exist, God too.

 

 

 

Tagged , , , , , , , , ,

Knock Out Mouse Revolution

mighty-mouse-cartoon-clipart-16

Standing in the New Orleans convention center felt a little eerie. The interior was clean and neat. It looked like an airport. Still, I could not help but recall images of Katrina, when the huge edifice had become a beacon of false hope, luring the populace through its doors with the promise of aid, only to leave those who entered trapped like rats.

We had come to a conference to learn about endocrinology, which I had not considered too creepy before. I was wrong.

The proceedings began innocently. Hundreds of physician scientists, and I, filed quietly into a giant auditorium. I want to make clear my lack of qualifications relative to the rest of the group. I am no scientist, and barely a physician. I would much rather read philosophy books and climb around on crumbly sandstone towers than pipette solutions into a gel matrix.

But my job is mostly about helping people protect themselves from diabetes. Plus my wife had a poster to present. So, there I was, attending as an imposter.

The keynote speaker got a prolonged introduction. He deserved it. He was an important person with important research credentials. It was the kind of introduction where a name is never mentioned, for dramatic effect, and because everybody already knows exactly who the subject is. It is a an effective strategy for generating anticipation in the majority who are already quite familiar with the speaker, as well as in those who have never heard of him. It works for everyone, except my wife. She is honest to a fault, and that means that she is a real subject-object-verb kind of person. When presented with a dramatic, obscure speech, her attention lapses. As the speaker walked onstage to the sound of his name, she asked me who this Francis Collins person was.

After a long moment’s reflection, I told her that Francis Collins was a bad philosopher. She seemed to accept my summary, because she promptly settled back in her theater chair to nap through the rest of the lecture. I could not sleep, though I was feeling a little jet lag as well. The lecture was fascinating. Dr. Collins had been right in the middle of genetic research since the beginning of the human genome project, and he took the audience on a trip through the whole endeavor, right up to the current moment: the Big Data revolution.

The Big Data revolution referred to the use of advanced mathematical and computing techniques to sort through scads of data for druggable targets in endocrine diseases. The special techniques had become necessary because the database had exploded. Dr. Collins and his compatriots had deciphered the genomic book of life, but when they sat down to read it, they discovered that they needed a lamp, reading glasses, bookmarks, and indeed, the semantics of the language. The genes turned out to be active in the context of all sorts of transcription factors, promotors, coactivators, corepressors, etc. There was layer upon layer of conditionals which gave meaning to the genetics.

The source of the Big Data revelation was the knockout mouse. The knockout mouse and its cousins, the knockin mouse and the humanized mouse, were what happened when researchers turned to their traditional test subjects with gene manipulation techniques learned in dissecting the genome. By studying mice with selectively induced genetic defects, the researchers had produced the dense pile of data on gene regulation which advanced computing methods might sort out for us.

By the end of the keynote address, I had mouse fever. I wanted to hear all about the things which these creatures could do, and it turned out that I had come to the right place. Over the next few days, I would hear about mutant mice who could run on a treadmill off the couch like they had trained for months. Mice who developed diabetes. Mice who could turn on their brown fat to alter their metabolism. And many of these mice could serve as their own experimental controls. They had mechanisms inserted in their genomes which could turn their genetic defects on and off in response to substances in their mouse chow.

I’ll admit, when I heard about designer mice and their custom mouse chow, I got a little side-tracked. I had been eager to get out of medicine for a while. It all seemed so futile, and even a bit of a sham. Knockout mice might have been the ticket.

Two incidents elevated that thought to conscious consideration. The first was sighting a booth devoted to mouse chow in the exhibit hall.

To understand the significance of the chow booth, one must understand what the exhibit hall is all about. There is an exhibit hall at every conference. They are huge and opulent sometimes, sometimes modest, but always staffed by beautiful, shiny people and stocked with treats, from lattes to foam-model pancreases. Brands like Coach or Louis V. would feel at home amongst the booths.

Giant pharmaceutical companies ruled the hall, and the mouse kibble guys were right there in the mix. If mouse chow could buy an exhibit booth, the mice themselves must be golden.

The second incident was a conversation overheard in the poster hall.

The poster hall is a huge open space with row upon row of cork boards. Researchers pin up posters with summaries of their investigations on the boards, and attendees walk up and down the rows soaking in the knowledge. Usually there is a clearing in the middle with a nest of round banquet tables where everyone can go to take a break, chat and have a cup of pharma coffee. That’s where I sat while my wife presented her poster. I did not sit randomly.

As I walked up on the tables, I spotted a fat man in a plaid shirt and a yarmulke leaning in to say something to a thin, swarthy, bearded companion wearing a dark olive sport coat and a gold medallion. I needed in on that conversation, so I settled in the chair next to them, and swirled my coffee thoughtfully. Imagine my surprise as I picked up on the subject of their conspiracy.

“Yes,” said the fat man, ” I have been trying to find some of those mice. I need them to finish my work, but you can’t find them anywhere.”

“Yes,” echoed his friend, “those mice are nowhere to be found.”

“The closest I came,” the fat man continued, “was this Korean lady in San Fransisco. She said she had some, even said she would send me a few. But she never came through, and now I can’t get a hold of her anymore.”

The mice must be golden.

But my dreams of becoming a mouse Baron were short-lived. Upon further investigation, I found that genetically altered mice did not thrive. It was hard enough to get them past the embryonic stage. Once they could breathe on their own, they often required special conditions and diets just to survive. Worst of all, most of the really good mice had been patented. You bought the limited rights to a strain of mice when you bought the animals themselves. The patent system was the impetus for the black market discussion in the poster hall. You could trade for mice underground and avoid some costs, at the risk of incurring the wrath of the mouse factory lawyers after publication.

Despite the disappointment on economic grounds, I left the conference optimistic. I still had the image of all those colored bars from Dr. Collins’ slide in my head. Each one was a gene which a mouse model could exemplify, and therefore each one was potentially a druggable target. We had this. It was just a matter of time, and mice.

On my way to work, I have some time to think, though not too deeply. I leave early to beat the traffic, but I never do. Most commutes demand constant attention to collision avoidance. The situation is unfortunate, because the commute is the only time to think. Once work starts, I am behind. Someone constantly needs something from me to satisfy someone else who needs something from them, etc.. My workplace is carefully structured to facilitate this cycle. If I need to communicate with someone, odds are that I can lean over to one side and speak to them directly. Otherwise, my computer contains a messaging system which will pop in on whoever I need to inform or interrogate. Patient rooms cluster around my workstation, so I never need to walk more than 6 steps. However, patient contact occupies only a minor portion of my time. Most of the day is passed on the computer and the phone, addressing questions, requests and lab results. At the end of the day the freeway awaits again. By the time I get home, I am burned out and may or may not have it in me to do some physical training and watch television before retiring to get up and do it all again the next morning.

As luck would have it, traffic was light on the first day back from New Orleans. As I drove, I dreamed of druggable targets; Dr. Collins’ slides with the colored bars swam before me. Most of my patients were already on carefully targeted medications, but reaching down into the genome would ramp up medication effectiveness by orders of magnitude. Yet, not all my thoughts were so happy. Other images kept popping into my head, unbidden. I saw other colored slides, from another lecture by another renowned researcher. They were Dr. Brawley’s slides on the geographic and socioeconomic correlates of life expectancy and the epidemiology of conditions like obesity, cancer and diabetes. I could not banish those intrusive images, and by the time I was walking across the clinic parking lot, my mood had deteriorated.

I made it through the day, and finally got to resume my train of thought as I walked back to the car to drive home. I thought about gene targets and Dr. Brawley’s maps again. Then thoughts of one of the day’s patients joined the fray. She was very overweight, and had the metabolic problems that went with excess adipose tissue. She was on targeted therapy for her diabetes in the form of a monoclonal antibody directed at a counter-regulatory hormone receptor. It was the best science had to offer, but she often missed her doses. She had 2 jobs and no car, so she was up early and home late, and she simply forgot her meds sometimes. She set an alarm, but often could not attend to it, or forgot to reset it. We did not even discuss diet and exercise. She lived on a busy street with non-contiguous sidewalks, had no money for a gym, and no time to travel to a safe park. She could not cook, because she had grown up on packaged foods. In any case, she had grown too heavy by now. Her knees had given out under the weight. She could only mobilize fat stores in the face of severe calorie restriction. To reclaim  her life, assuming that was our aim, she would need two joint replacements and a gastric bypass.

I began to re-experience the rising panic which I had felt at the end of her appointment. Dr. Collins & Co. had let me down; I was not armed for this struggle, nor would I be. I stopped to take a breath and get my bearings. The parking lot was nearly empty. A bad smell rose from a nearby drainage grate, and a noise like water flowing.

I imagined that the noise might be something else. Maybe, instead of waste water, it was all those knockout mice, rising through the  sewers from the depths of the New Orleans convention center where the disappointments of Katrina had flowed down to bring the little fellows back, like a time-delayed Ghost Dance. The mice were coming with their little spectral incisors primed to clip down the cages, the labs, the chow booth, the convention center, and all the rest in a massive, surgical revision. I became convinced that the sound was the mice coming. It had to be. It was the only way that the knockout mice could save us.

mouse

 

 

 

 

Tagged , , , , , , , , , , , ,

Balance Impaired

 

DSC00176Close-up, the little gully evoked a strong sense of deja vu. The angle suggested that one might almost be able to stand up and walk it. The rock looked like a crocodile’s skin – all knobs and chunks with few cracks or pockets – and the few voids in the surface had formed from the erosion of yellow clay inclusions. I had been in this situation before, in the Canadian Rockies, the Tetons, the Cascades. It meant sparse and dubious protection for insecure climbing, with an ugly fall looming throughout.

The fresh memory of yesterday’s Eureka foray reinforced my unease. Just going into the mining country in Colorado’s San Juan mountains is sobering.  The road winds through acres of avalanche terrain peppered with jumbles of gray boards and rusty iron marking the eternal resting places of generations of abandoned avarice. Eureka itself stands for self-consciousness of our bitter relationship with the range. Once a small,  hopeful mining community the town is now a single building. The lone, windowless watchtower bears a prominent sign with the name of the town, placed there, no doubt, by the same sort of joker who might strap a party hat on a skeleton.

DSC00173

Yesterday was our second consecutive day at the ice climbs in the valley above the ghost town. The day before, we had been denied access to the longest climb in the area by an SAR exercise. Yesterday, we encountered a line of four parties on the same route, and we decided to trudge a bit further past the routes at the valley’s entrance. Around the bend and not far above, we found a lovely pillar of ice baking in the sun. The air temperature was cold however, and the ice looked to be in good shape from the ground, so we went for it.

My partner took the lead and ran the two pitches together. It went well until the very top. There he found the last few feet melted out and he could not get to the fixed anchor. Worse, in a fit of hubris, neither of us had thought to have him take the kit for building ice anchors. He put in two ice screws at his high point and I lowered him back to an intermediate ledge. He set up a belay and I set off to retrieve the ice screws and build an anchor in the ice to get us back down to the base.

Looking up at the situation, I knew that I should not risk falling. He had placed the two screws at the anchor properly. They had already held his weight on the lower. But the stainless steel tubes were basking. Many times, I had raced the process now at work on the anchor, placing another screw on a sunny climb before the last one heated up enough to melt loose. I arrived at the anchor and placed a back-up screw. Out of curiosity, I jiggled the anchor screws. They rattled in their holes, and by the time finished the rappel anchor, I could lift the screws free with two fingers.

DSC00159

By the time we got back down, the crowds had migrated our way. We had another objective in mind for the afternoon, but our hopes were squashed on the road, for we found a fellow standing at the head of the approach trail just staring across the valley as if he were reconsidering something. He informed us that he had ridden a slab avalanche for a few meters down the slope below our goal.  My partner had his wife and young son waiting back in Ouray anyhow.

DSC00163

There had been angst around bringing the child, who was their first. He was a nidus of concern in some familiar ways. He was 18 months old and did not want to eat or sleep regularly. He clearly understood everything said to him, but his only bit of expressive language was the word “No”. Each morning, he spent a non-stop hour on Rube-Goldberg action. Cups went into other cups, packets of jelly were transferred from person to person and then into the cups, and then back to their original owner. All of this chaos worried his parents. It seemed so overwhelming that one could hardly imagine any organized behavior arising from it.

Unless you had seen it before. I had. I distinctly recalled worrying about how I could possibly teach my first child to speak. I had no training, and no idea where to begin. Nevertheless, the kid started to talk. He had inherited the talent for it. From an adult perspective, it looked like a miracle, because adults liked to think that they had, each and every one, invented the world – or at worst discovered it. That way, the adult felt more competent, and the world seemed more solid.

From the child’s standpoint, he was building a constellation from the inside out. He had his experiences – what he might come to call ‘sense impressions’ should he grow into a particularly deluded adult – and he had the dots and lines to mark and tie together those experiences, inherited in his nucleic acids, language, and culture. The dots and lines were powerful tools. They would allow him to develop at heady pace, mapping out massive territories, like language, on the fly.

His ancestral mechanisms  assembled his star chart in a blur, and if he was at all self-conscious in his adulthood, he would spend a lot of time figuring out how he got there, and what kind of picture he had made with all those dots and lines overlying the bright spots of his experience. It would be daunting and he might be tempted to throw his hands up and just call the dots and lines the truth, to give the mathematical, linguistic and philosophical accretions on experience an undeserved solidity, while relegating the experience itself to a dirtier, incomplete status.

My partner’s son would have an antidote in that case. He would learn to climb, and that would at least open the blinds on the relationship between the picture of the stars and the stars themselves. He would still have to look, but most people didn’t even get that chance.

DSC00170

Perched in the little gully, I saw the true landscape.

I was not motivated. I felt the burden of all those extraneous considerations which populated the slope with angels and demons instead of little edges and blotches of ice. I climbed back down and handed the sharp end over to my partner. He was motivated, and managed to lead the pitch despite some misgivings about the security of the climbing. I followed without slips or fumbles. It was sketchy, no question. We looked at the next pitch, but decided against it. It would be there when the stars aligned favorably, or even better, when no one was thinking about the pattern of stars at their back.

Tagged , , , , , , , , , ,

The One Brute Fact

Even naming a brute fact, a Brute Fact, is the beginning of a mistake, but it can’t be helped.

Before I open my eyes, I am groping toward a mood. Some say that my mood will be nonintentional – that it will not be about something.

I disagree.

My mood will not have content, but it will stand in relation to something, in this case my unawareness at first, and then my time and place, and then where I left off before sleep. This ‘standing in relation’ – orientation in it’s most basic sense – is everything.

It is the bone of intention – the ‘aboutness’ itself, rather than the analysis of an intentional relation. It comes with consciousness and is not really distinguishable from consciousness. Logic (and its mathematical adjunct) models it, by permission.

Immediately, it yields identity and explanatory reduction. Further out, it leads to categories and theories. All this is natural to us, and renders meaningless terms like ‘supernatural’ and ‘separate mental substance’.

Tagged , , , , , , , ,