Tactile philosophy. These words popped into my mind when I saw a beautiful, amazing photograph of a blissful 74-year-old Helen Keller enveloped by a troupe of Martha Graham's dancers, feeling the music and visual expression through vibration and touch, raising her arms and joining in the dance. (Is this not one of the greatest photographs ever taken? Am I the only person who didn't know that this photograph has existed since 1954?)
I was already thinking about the sense of touch on the day I saw this photo. Philosophical rationalists and empiricists have long debated whether or not we experience the world through sensory data alone. This question has never been satisfactorily answered, but I bet many on both sides would agree that touch is the most philosophically final, the most authoritative, of all the human senses. Where the rubber hits the road. The stick a Zen master strikes an inattentive student with. To the extent that we develop our philosophy of life from our sensory experience of the world, it seems likely that our tactile experiences are the most philosophically influential of all.
A person may have been beaten as a child, or may have been deprived, or coddled, or forced at an early age to gain mastery of the physical world in order to survive. In all cases, we must expect this to influence that person's developing sense of ethics and morality. In this light, Helen Keller's achievement as a living example of a capable and communicative deaf-and-blind person is all the more remarkable -- not only because she transcended her assumed limitations, but because she proved that a person who experiences the world primarily through the sense of touch can have a positive attitude. She knows the world in a different way than you or I do, but she too has discovered joy. At the age of 74, she stands in a circle of moving dancers, a beatific smile on her face, and raises the roof.
it seems strange, like yellow smoke
pushin' up against the window panes
and ain't a damn thing changed
i know, cause i been trying to find an antidote
while women come and go
talking of michelangelo
What! These lyrics wafted past me this weekend during a family gathering, and stopped me in my tracks. Has somebody finally turned my favorite poem ever into a hiphop track? And if so, what the hell took them so long? The track is Homework by Yak Ballz, a rapper from Flushing, Queens. The mermaids are slinging crack, and it's all good.
I saw Ray Manzarek, the keyboardist for the Doors who died today, at a poetry show with Michael McClure at the Bottom Line nightclub in New York City a few years ago. I was awestruck by both legends on that stage: McClure for being a Beat Generation poet and Ray Manzarek for being the most exciting keyboard player in the history of rock, the architect of the "Light My Fire" sound, a key literary/avant-garde scenester of the hippie and post-hippie era, and the enabler of Jim Morrison.
What do you buy a morose Danish philosopher who invented Existentialism for his 200th birthday?
It doesn't really matter anymore, since Soren Aabye Kierkegaard is dead. He died at the young age of 42, already at this time a mostly broken man, an obsessive writer, a lonely bachelor, and a frequent subject of popular ridicule. Like Henry David Thoreau, Herman Melville, Franz Kafka and F. Scott Fitzgerald (with all of whom he shares some sensibility), he died at a low point of literary success, without much reason to expect that later generations would rediscover his work and call him a genius.
But I believe Soren Kierkegaard died a happy man, because he was that rare philosopher who found answers to the hardest questions he asked, answers that satisfied him completely. The questions were of religion, and of how to live a good life, and his answer involved the "leap of faith" or "leap to faith" (a phrase he invented). Kierkegaard was a devoted Christian, but he defied the philosophical norms of his age by expressly refusing to try to justify his belief with reason or logic. The power of religious faith, he pronounced, was in believing without reason or logic.
His belief in Christianity made him a great religious writer. What made him a great Existential writer was the implicit principle that underlies his argument for religious faith: the principle that we human beings regularly think, live and make decisions without reason or logic.
This was as much a "eureka" moment for Western philosophy as Rene Descartes's cogito ergo sum two centuries before. Though Kierkegaard had to struggle to explain his ideas to his bewildered Danish and European intellectual peers during his life, his idea of religion as a leap to faith would spring incredible gardens of original modernist thought: inheritors of Kierkegaard include Fyodor Dostoevsky, Friedrich Nietzsche, William James, Paul Tillich, Ludwig Wittgenstein, Jean-Paul Sartre and many more.
Because the enigmatic South African novelist J. M. Coetzee's first novel Dusklands is out of print, I always figured the book must have been a weak start to a great career.
Dusklands was published in 1974, years before Coetzee started hitting his powerful stride with The Life and Times of Michael K. and Waiting for the Barbarians and Disgrace and Elizabeth Costello. Since I couldn't buy the book in bookstores or order a new copy online, I satisfied myself at first by reading summaries of what Dusklands appeared to be: a divided narrative constructed of two invented "found manuscripts", the first an American military psychologist's report of propaganda efforts during the Vietnam War, the second an early Dutch South African explorer's report of a journey into the unknown regions of the continent.
Eventually, as I recently waited for Coetzee's new novel The Childhood of Jesus to be released in my country, I broke down and ordered a used copy of Dusklands online. It probably wouldn't be any great Coetzee, I figured, but I wouldn't mind a small minor work, a glimpse at the uncertain youthful voice of a later genius.
Oh. My. God. Did I have it wrong.
Now that I've read this tour de force, which may be the most bleak and upsetting book J. M. Coetzee has ever written, I am wondering if perhaps it is out of print for a completely different reason than I thought. Perhaps it's because the book's disturbing violence and sense of menace is too hard for readers to handle. Imagine a combination of Joseph Conrad and Harold Pinter -- with a lot more blood and torture. But this disturbing book appears also to be at least a small masterpiece. I remained gripped and compelled by the narrative for days after reading the final pages.
If proof is ever needed that some of our most talented creative geniuses keep a low profile, we only need to look to Richard Hell, an experimental poet, ex-punk star, novelist and now memoirist, who lives a humble but glorious life around downtown New York City and graces us with a new book every few years. He is one of my favorite living writers, a marvelously inventive and truthful observer of humanity and critic of life. His new book is a bratty and colorful autobiography, I Dreamed I Was a Very Clean Tramp.
Born somewhere in the United States of America to a Jewish psychologist father and a southern Methodist mother, Hell quickly booked out of there and headed for New York City, where he made a living working in bookstores and cinemaphile collector shops and eventually played bass guitar, wrote and sang for three seminal punk rock bands, Television, the Heartbreakers (with Johnny Thunders, not Tom Petty), and finally his own outfit, Richard Hell and the Voidoids. He had a signature hit with the Voidoids, "Blank Generation", but found that he was not cut out for the rock star life -- not even with all the heroin and crystal meth he applied to heal the pain.
He retired from rock in the early 80s to become a full-time writer, even though this meant he'd be scraping for a living until his dying day (as far as I know, has never attempted a lame "comeback" as a musician, though many old Voidoids fans like myself would surely like him to). He proved himself as a serious novelist in 1997 with Go Now, a tale of twisted love, and again in 2005 with Godlike, a modern-day retelling of the literary legend of Arthur Rimbaud and Paul Verlaine. I could not resist quoting this author liberally when I reviewed Godlike on this blog in 2005, because his shimmering nuggets of prose are simply so beautiful that I enjoy typing them in. After reading I Dreamed I Was a Very Clean Tramp, I feel an urge to honor this excellent book by sharing quotes again.
Watergate is not a very distinctive title for a novel about the 1972-74 USA presidential scandal by Thomas Mallon. It was, however, a great name for the scandal.
The term "Watergate" originally referred to the office-hotel complex in downtown Washington DC where, on a quiet day in June 1972, a gang of hapless spies with indirect connections to the Nixon White House were caught in a botched bugging operation. The name "Watergate" always felt right for the scandal, even though it's a made-up word, the invention of a real estate corporation. The "water" refers to the Potomac River and Rock Creek, which merge at the complex's northwestern edge, and the "gate" does not seem to refer to any specific thing at all. (UPDATE: see comments below for some helpful information that suggests the name referred to a water-gate at the nearby historic canal.)
But the Watergate complex was a cool, exciting new locale in 1972, a swirling, innovative work of postmodern architecture that belongs to the same era of urban design as New York City's World Trade Center. The image of water crashing through a barrier seems to evoke something meaningful about the entire scandal that was born there.
It's not clear what Thomas Mallon was aiming for when he gave his imaginative novel the flat title Watergate. There are already many books called Watergate, and this one is different because it's a sensitive, smart literary historical novel, a work of creative invention. Fortunately, the title is the only thing about this clever, humane book that doesn't work. I thoroughly enjoyed reading it, and it helped me think about the years of Nixon's fall in a few new ways.
Nobody's exactly sure when Mosaic, the first popular web browser, was released. Wikipedia cites April 22, 1993 as the date of the 1.0 release, but other sources place the 1.0 date in November 1993. Either way, this software release changed the world.
It's not surprising that the release date is hazy, because NCSA Mosaic was an open source project (not officially "Open Source" because that term hadn't been codified yet, but generally open source in that the software was openly shared and cooperatively developed). Like most open source projects, Mosaic was born gradually and irregularly, and crept into popularity via endless variations of beta versions. I remember first hearing of Mosaic at my computer programming job by the summer of 1993. One year later, every single person in the world, including my parents and grandparents, had heard of it (though few yet had access to it, instead using Compuserve or America Online, if anything at all, to experiment with the new fad generally known as "going online").
Mosaic changed everything. After Mosaic, Compuserve and America Online began their slow death spirals, because Mosaic established the public Internet -- that TCP-IP thing, based in universities, research centers and corporations -- over direct-dial alternatives. Once Mosaic took off, the web craze took off, and (as your grandparents with their Facebook accounts know) the craze has never slowed down. Blame it on Mosaic.
Ask me to name my favorite living writer, and I just might name J. M. Coetzee, formerly of South Africa, now of Australia. I think his best novels are Disgrace, Elizabeth Costello and Slow Man, and I also get a tremendous kick out of his two recent meta-fictional adventures in psychological self-deconstruction, Diary of a Bad Year and Summertime, the latter of which has sometimes been mistakenly assumed to be the third volume of his ongoing memoir, following Boyhood: Scenes From Provincial Life and Youth: Scenes from Provincial Life II. But Summertime, a fragmented third-person narrative about a dead writer named John Coetzee, is no memoir.
Strangely, I'm more likely to recommend his late period works than his most famous novels, which are his earliest ones: Waiting for the Barbarians, Life and Times of Michael K and The Master of Petersburg. These books won the author a Nobel prize, but the stone-faced dead seriousness of these downbeat parables can be hard to take. As he got older and more successful, Coetzee seemed to become lighter or warmer-hearted, and began challenging himself to write more playful, experimental and archly self-referential novels. Word is out that his very latest novel, The Childhood of Jesus, may be the most expansively allegorical, spiritually provocative and magnetically enigmatic of them all.
I haven't written as much about Coetzee as about other writers, though I have brushed past his great works here, here and here, and have also discussed his vegetarian principles here. There is something forbidding about Coetzee's stern countenance that always makes it feel unseemly to gush about his work. An admiring review of Childhood of Jesus in Coetzee's hometown rag The Australian says something smart about the difficulty of writing critically about a writer who seems to plumb such mysterious and deep sources of emotion and meaning with his stark, minimalist texts:
I'm still on my Jacques Derrida kick! I've spent a week surfing his works and reading the exciting biography Derrida: A Biography by Benoît Peeters (as recommended to me by a commenter to last weekend's Derrida post).
I now realize how ridiculous it is that I've never studied Derrida or the other deconstructionists and poststructuralists before, since they cover many of the same themes I've been long obsessed with: ethics, language, personal identity, political activism. I now find Derrida deftly reaching the same kinds of conclusions I have been groping towards (but, I'm sure, with much less finesse and skill) in these pages. In short, I feel like I've been a deconstructionist/post-structuralist all my life, but I didn't know it until now.
Years ago, I used to think about oranges, and wonder what I could do about the fact that sometimes an orange just doesn't taste as good as an orange should taste. What is the essence of an orange? How is it possible that something could be an orange but not contain or present the essence of an orange? The more I explored this question, the more new questions it raised. Is an orange called an orange because its color is orange, or is the color orange named after the fruit? If the former, then what would we possibly call the color if the fruit didn't exist? If the latter, then what is the meaning of the blood orange, which has a tart ultra-orange-y taste, but is a lurid red?
The taste of an orange is just as distinct as the color, but as every orange-eater knows, you sometimes pop a slice from a newly peeled orb into your mouth and feel instantly disappointed. All too often an orange tastes like nothing -- flat, fibrous, chewy, watery nothing. Well, way back when I was a kid, I sometimes used to lick a spoon (disgusting, I know, but I was just a kid) and stick it into the jar of Tang orange drink powder that my Mom kept around the house for me. Now that was the essence of orange.
(Interestingly, I never really cared much to drink Tang, which tasted like Kool-Aid and didn't have much tang at all, but I liked to lick the spoon. I would ostentatiously guzzle a glass of Tang in front of my family every now and then to make sure we kept the kitchen well-stocked, but a glass of Tang really never tasted very good, although it was cool that the Apollo astronauts drank it).