Oct 31 2017

Initial Thoughts on the Breech between Digital and Analog

analog book spines

Initial Thoughts on the Breech between Digital and Analog

The steam engine with a governor provides a typical instance of one type, in which the angle of the arms of the governor is continuously variable and has a continuously variable effect on the fuel supply. In contrast, the house thermostat is an on-off mechanism in which temperature causes a thermometer to throw a switch at a certain level. This is the dichotomy between analogic systems (those that vary continuously and in step with magnitudes in the trigger event) and digital systems (those that have the on-off characteristic).

––Gregory Bateson (1904–1980)[1]

While Baylor University is not my alma mater, its Distinguished Professor of Humanities Alan Jacobs has been my teacher for the past few years. While I did not formally audit Jacob’s course this semester “Living and Thinking in a Digital Age,” I did recently finish the principal texts: Kevin Kelly’s The Inevitable: Understanding the 12 Technological Forces that Will Shape Our Future (2016) and The Revenge of Analog: Real Things and Why They Matter (2016) by David Sax.

Writing about what I’ve recently read at Bookbread.com #tech #books #writing #digital #analog

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What follows are initial thoughts only. I intend to think more about these books and write something more in depth soon enough.

 Initial thoughts on Kelley: While it’s a Penguin paperback, the aesthetics of the book are wanting: pretty bland for a book told in such a cheerleading tone––just flat white pages printed with what looks like Times New Roman––as if it were a newspaper. Was this irony intentional? On the other hand, unless I’m a sucker for novelty (and I am), Kelly’s twelve trends in emerging technologies came across to the present writer, for the most part, as an interesting essay with many things to think about. Whether or not one agrees with the “inevitableness” of Kelly’s thesis, there are things to ponder further. But its cheerleading tone seems similar to feelings held by students whom Leo Strauss (1899–1973) once addressed:

We [moderns] somehow believe that our point of view is superior, higher than those of the greatest minds [of the ancient world]––either because our point of view is that of our time, and our time, being later than the time of the greatest minds, can be presumed to be superior to their times; or else because we believe that each of the greatest minds was right from his point of view but not, as be claims, simply right: we know that there cannot be the simply true substantive view but only a simply true formal view; that formal view consists in the insight that every comprehensive view is relative to a specific perspective, or that all comprehensive views are mutually exclusive and none can be simply true. [2]

Initial thoughts on Sax: With its hardcover, Baskerville font, cream-colored pages, and embossed dustjacket, I regard this book very highly in terms of aesthetics. Its contents, however, aren’t (at least initially) very captivating. Then again, maybe this was because (1) I was born in the analog era, so much of Sax’s book is review for me, and (2), because it’s review––by definition––it cannot be novel. Nonetheless, I found the most interesting portion to be Chapter 7 “The Revenge of Work” because here Sax (unlike Kelly) doesn’t explain his pattern finding in the voice of a utopian cheerleader. While Chapter 7 discusses Shinola watches made in Detroit in a hopeful manner, Sax’s writing remains quite sober and never pretends to offer easy answers.

Initial thoughts on reading and writing: Both Kelly and Sax write in a “breezy” style suitable for airport consumer readers—a strong contrast to say, Charles Taylor’s A Secular Age (2007) where readers find a much slower-paced “storytelling”[3] style that demands reflection, review, rereading, and repetition.

Initial thoughts on technology: In the spirit of neo-analogic Zeitgeist, I confess I wrote the first few drafts of this blog post by hand (as I often do). I also printed Jacob’s syllabus for the “Living and Thinking in a Digital Age” course and read through it. Then, with regard to reading the books by Kelly and Sax and writing about them, I physically underlined what I thought were the important parts of the syllabus:

How is the rise of digital technologies changing some of the fundamental practices of the intellectual life: reading, writing, and researching? ….  So we will also spend some time thinking about the character and purposes of liberal education…. This is a course on how the digital worlds we live in now — our technologies of knowledge and communication — will inevitably shape our experience as learners. So let’s begin by trying to get a grip on the digital tech that shapes our everyday lives.

Finally, to find the quotations I needed, I consulted my previous digital notes on Strauss and Bateson, then copied-and-pasted where appropriate.

Initial thoughts on spirituality: (1) When I first came across Kelly’s line––

[Google] takes these guesses and adds them to the calculation of figuring out what ads to place on a web page that you’ve just arrived at. It’s almost magical, but the ads you see on a website today are not added until the moment after you land there. (181)

––it reminded me of an observation from the atheist anthropologist Gregory Bateson:

My view of magic is the converse of that which has been orthodox in anthropology since the days of Sir James Frazer. It is orthodox to believe that religion is an evolutionary development of magic. Magic is regarded as more primitive and religion as its flowering. In contrast, I view sympathetic or contagious magic as a product of decadence from religion; I regard religion on the whole as the earlier condition. I find myself out of sympathy with decadence of this kind either in community life or in the education of children.[4]

(2) Kelly’s last line of his book––“The Beginning, of course, is just beginning,” (p. 297)––seems highly suggestive, perhaps because it seems highly biblical. But it might also be a tip of the hat to Joycian recourse. If digital technologies and patterns are as inevitable as Kelly says they are, then Analog’s Wake might’ve made for a more appropriate title.

More to come.

Great to see @ayjay and @austinkleon at @bookpeople tonight #books #thinking #literature #ATX #Austin

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NOTES

wood

[1] Mind and Nature, (New York, NY: E. P. Dutton, 1979) 110–11.

[2]What is Liberal Education?” Address Delivered at the Tenth Annual Graduation Exercises of the Basic Program of Liberal Education for Adults. June 6, 1959.

[3] With regard to “storytelling,” early in his magnum opus, Taylor writes:

I ask the reader who picks up this book not to think of it as a continuous story-and-argument, but rather as a set of interlocking essays, which shed light on each other, and offer a context of relevance for each other…. I have to launch myself into my own story, which I shall be telling in the following chapters… One important part of the picture is that so many features of their world told in favour of belief, made the presence of God seemingly undeniable. I will mention three, which will place a part in the story I want to tell…..  And at this point I want to start by laying out some broad features of the contrast between then and now, which will be filled in and enriched by the story. (A Secular Age, (Cambridge, MA: Harvard UP) ix, 21, 29)

[4] Gregory Bateson and Mary Catherine Bateson, Angels Fear: Towards an Epistemology of the Sacred, (Cresskill, NJ: Hampton Press Inc., 2005) 56.


Jul 5 2017

Reading About Rod Dreher’s Benedict Option (Part III)

Glasnevin Cemetery, Dublin

Unlike his previous two books, which were coming of age, bildungsroman narratives, after reading Rod Dreher’s latest work The Benedict Option: a Strategy for Christians in a Post-Christian Nation (2017) I find that it falls under that vast genre of books (both fiction and non) that try to apprehend the spirit of the times in which they are written, those books that try to explain the zeitgeist. I mean books like:

(Forgive me for giving only white male examples; these were the ones that spontaneously popped into my head; everyone from everywhere has written about the zeitgeist.)

These books try to understand and articulate the moments in which they were written. If they contain predictions about the future (and almost all of them do), those predictions are only modest side-effects stemming from the cause for which they are written. Prophets speak of the future, but these books speak of the present, though they find things to revere from the past.

Such [as] are greedy of fame [,] as think it not foolhardy to attempt the works of Bacon, of Shakespeare, of Newton must devote themselves to the diligent study of the Spirit of the age in which they live.

–Ralph Waldo Emerson[i]

See also “Reading About Rod Dreher’s Benedict Option (Part II).”

[i] Journals and miscellaneous notebooks. Vol. II: 1822–1826. Edited by William H. Gilman et al. Cambridge, MA: Harvard UP. 1960–82. July 8, 1824, p. 255.


May 17 2017

Christopher Landrum: the Pretend Priest

Christopher Landrum: the Pretend Priest

Part I: Confessions

I have a confession to make: I am no priest, but I receive confessions from others.

I hear confessions from Dale Dudley (a socially liberal, economically conservative radio talk show host in Austin who broadcasts over 30 hours a week on KLBJ fm and KLBJ am). I also daily read confessions from Rod Dreher (a socially conservative, economically liberal (?) writer from Baton Rouge who blogs at least 10 posts a week at The American Conservative).

Like me, they are Southern white men. Unlike me, Dudley is a victim of sexual abuse and religious shame who grew up in east Texas; Dreher is a victim of a bureaucratic resistance to the sexual abuse scandal of the late twentieth-century Catholic Church and grew up in southern Louisiana. But they talk/write about every anxiety/excitement/crisis/joy in their lives on a daily basis. They cannot help but confess.

Although, I recently pretended to be a priest at a Renaissance festival, I generally hate the fake. I don’t want to be an actual priest. I don’t want to be a monk. I want to drink the beer, not brew it as a friar might.

Name of heroes.

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Me pretending to be a priest/monk

It seems like there’s something sick about wanting to pretend to be a priest but not wanting to be an actual one. Perhaps it’s similar to Rod Dreher’s latest book The Benedict Option (2017) whereby he advocates establishing not “literal” Benedictine monasteries but analogic ones. Then what’s the difference between pretend and analogy when both actions strive to not be too literal? On this point, I feel perplexed.

Similarly, I take pretty pictures in cemeteries but I don’t pray for the dead. But also I don’t deny acknowledging the majority in the graveyard while remembering a few outliers who happen to catch my eye. Some ask only to be remembered, and not prayed for:

A unique specimen #cemetery #Dublin #catholic

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Read the Tale of Edward Duffy #Dublin #Ireland

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Part II: Citations

The nineteenth chapter of Oliver Goldsmith’s (1728–1774) Vicar of Wakefield (1766) is entitled: “The description of a person discontented with the present government, and apprehensive of the loss of our liberties,” and involves a butler pretending to be the master of the house who wants to argue with his guests about politics. This chapter has the wonderful phrase “apprehensions of my own absurdity,” which may aptly describe my anxieties about pretending to be a priest.

250 years after Goldsmith, George Costanza just wanted to pretend to be an architect:

Aristotle points out in the fourth chapter of the Poetics, humans are imitative creatures, but Oscar Wilde (1854–1900) (who is almost always right) says: “The first duty in life is to be as artificial as possible.  What the second duty is no one has as yet discovered.”

After readings some bits by Alasdair MacIntyre, I wonder: is such pretending part of the lost art and effectiveness of argument? Do we pretend because we can no longer argue with anyone about anything? Or perhaps we have lost only affirmative arguments; because negative arguments still hold strong. Modern moral philosophy, according to MacIntyre, defines itself for what it is not, not for anything it might be.[1]

Is my pretending to be a priest an example of seeking the sacred?––a search for some lost community as mentioned in Charles Taylor’s A Secular Age? Do I seek to understand the abstract concept of “community” because I feel like most tangible examples of it have been lost? Or is it something along the lines of what Baylor University’s Alan Jacobs wrote the other day about how part of being in a world that doesn’t feel human is to pretend to be human—and what is more human than being religious?

Anthropocene describes what we are doing to our environment, while posthuman is largely phenomenological, a condensed articulation of what it’s like to live in a world where we are constantly making and remaking ourselves, especially via biotechnology. And surely there is some truth in these points, but I want to suggest that the apparent disjunction obscures a deeper unity. A world in which we remake our environment and ourselves is a world that does not feel human to us. We do not know how to play the role of gods, and on some level perceive that to act as gods is to betray our nature.

NOTES

[1] MacIntyre Alasdair. “Why is the Search for the Foundations of Ethics So Frustrating?” The Hastings Center Report. Vol. 9. No. 4 (August 1978.) 16–22 at 17.