I keep finding myself saying, surely someone with real power is going to do something to stop this. The most recent ‘this’ has been customs agents failure to abide by a court injunction preventing the executive order banning immigrants and refugees from seven Muslim-majority countries. My expectation that surely someone who can make a difference will is a combination of my own sense of helplessness and my genuine if misguided view that people in positions of power are invested in the success of governmental institutions and processes. Read more
Today I saw the retrospective of Vik Muniz‘s work at the IU art gallery. This in between reports about refugees being turned away from airports around the country and people gathering at these airports to resist the executive order that led to this turn of events. Muniz’s art is appropriate for this moment. It seems appropriate to begin with a recreation of Goya’s Saturn Devouring His Son. It is made from the trash from Jardim Gramacho, the garbage dump on the outskirts of Rio de Janeiro where Muniz employed catadores or garbage pickers to select pieces of garbage for his work, which he then sold to support their community. There’s a documentary that was on PBS following Muniz as he made this series–Waste Land.
Muniz is a Brazilian artist who uses unusual material for recreating famous works of art. Muniz himself notes that his material is more ordinary than the materials that create paint have traditionally been–he uses peanut butter and jelly to recreate Mona Lisa, for example, GI Joe plastic toys to recreate famous photographs, recovered trash to recreate paintings, torn up postcards to recreate photographs of the youngest person to be executed by the electric chair. His work makes the ordinary extraordinary, and shows the way that high art has become part of the backdrop of our everyday lives. He says he relies on a “poster store iconography.” Working with big canvases, Muniz produces work that up close make the materials very apparent and far away show, as he himself explains in documentary film in the exhibit, the mind of someone else. Somewhere in between is a moment of a threshold where the ordinary materials manifest the mind of an artist. One of the themes of Muniz’s work is how the camera can change the way that we see. I found a number of times that big pieces did not come into focus to me until I took a picture of them, as with Old Cheyenne and Guernica. Now is the time for changing the way that we see. Read more
During primary season last year, I became pretty convinced of the view that political debate cannot stand or fall on the strategy of calling out contradictions. Yet as I noted around that time, some entire projects are based on contradictions. Socrates describes his efforts to encourage reflection in his interlocutors as a project of calling out the contradiction between what they say they are committed to and how they live. He has to assume that people don’t want to be at odds with themselves.
Yesterday the President signed an executive order that bars refugees and citizens of seven Muslim countries. He explained the move with reference to the 9/11 attackers. As Michael D. Shear and Helene Cooper at the New York Times write:
Most of the 19 hijackers on the planes that crashed into the World Trade Center, the Pentagon and a field in Shanksville, Pa., were from Saudi Arabia. The rest were from the United Arab Emirates, Egypt and Lebanon. None of those countries are on Mr. Trump’s visa ban list.
Here we seem to have a contradiction between the case the President is making for why this executive order is justified, and the reality that the order does not apply to any of the countries that would make this explanation have any legitimacy. I only want to suggest that this contradiction itself is a symptom, which Emanuela Bianchi in The Feminine Symptom says “discloses dysfunction, but also as a sign, points beyond itself, telling us to look elsewhere for its cause.” The contradictions tell us this is not the cause, look elsewhere. I believe this is true for this executive order, for the one about a border wall, and for arguments against abortion, among many other contradictions. The contradictions are not failures of thought or an unwillingness to be consistent, lack of concern for getting ones logos or account in line with her bios or way of living. The contradictions signal that something else is going on: not concern for protecting borders, but xenophobia, not concern for the terrorism, but Islamophobia, coupled with an investment in protecting business interests (thus leaving off the countries where Trump has such interests), not concern for human life, but patriarchy and misogyny.
Socrates gets a bad name for being the guy who is always trying to point out the ways people are contradictory as if his whole ethical approach is “gotchya” journalism. But what if instead Socrates aims to let the symptom appear, acting not only as the midwife, but the doctor? It is still probably the case that people will not be convinced to think otherwise because the contradiction in their position has been articulated. But I don’t think that means we should ignore the contradictions and cease pointing them out, but instead take them as a signal that something else is indeed going on.
Two days ago Terry Gross had journalist Evan Osnos on Fresh Air discussing a new phenomenon of super rich people in the tech industry making plans for the failure of the government, of the food supply, of the electrical grid, of our world as we know it. Osnos has an article in the current issue of The New Yorker on the same topic. He tells the story of a guy who decided to get laser surgery so that he wouldn’t be dependent on contacts or glasses when “we have trouble,” because the supply lines might dry up. That same guy bought some motorcycles, guns and ammo and a bunch of food so that he could get out of town and have some supplies when things go bad. Read more
Monday night I went to a high intensity interval training pilates class. During my third minute of elbow planks, I thought I was going to cry. I cried once when I was running a half marathon, when in the last half mile I realized I was going to PR. There’s something about that moment when you think you are reaching your threshold and you just cannot do anymore and then you keep doing it. That moment is where you realize the struggle is mental.
I’m reading Haruki Murakami’s What I Talk About When I Talk About Running. It also brings me close to tears. Murakami makes me feel guilty for the times I have stopped because of the pain. He makes me feel bad for being a mid-distance runner and not a long-distance runner. In the pilates class, which is grueling and unlike any pilates I have ever heard of, the teacher berates us for giving up. I understand that. Motivate, push yourself. That’s all good. But I had to learn to pay attention to pain in running and to take it easy–to do what looks like giving up, to stop feeling the exercise as demand.
At one point Murakami talks about the one time he ran an ultramarathon. After mile 34 his breathing felt good but his legs wouldn’t work, so he had to propel himself my moving his arms and hands. Then at mile 47, he broke through a wall. It stopped hurting. He kept going. He ran the next fifteen miles unencumbered. I think I know that feeling. It happens for me three minutes into an elbow plank. It’s when you realize that you can persist through the pain if you tell yourself to just keep on. Read more
I just had one of those moments where all the things that I have previously read on a subject came together with clarity in a moment. My epiphany was that I realized that several pieces of secondary literature that had become important to me were situated in a scholarly dispute that waged in the literature about forty years ago and this contextualization helped me see what they were actually fighting over.
When I was finishing my dissertation, I would watch The Wire sometimes as I worked. One day I was slogging through and I was like, omg, I’m a philosophical detective! I’m trying to figure out how to make a case with the facts in front of me. That was my feeling this week working through arguments about prime matter. It was like, I knew the facts of the case, but the way this argument got staked out made sense of things I had been staring out for months. I think every scholarly new project involves pulling a bunch of pieces together and trying to find ways to fit them together. This is why it feels like detective work: what allows all these different pieces to add up to some coherent sense?
When I was coming through graduate school arguments weren’t even really made about prime matter, people just kind of dismissed the possibility that there was prime matter. It was like the case was solved, and everyone knew the answer so they didn’t have to prosecute their case anymore. For a long time, I didn’t need to know how the case was solved against prime matter in order to do my work. But now, it turns out, while I thought this was just a side part of my argument, it turns out the arguments about prime matter extend to and influence Aristotle’s metaphysics as a whole. So to share some of my insight, I thought I’d just list the disputes that emerge from the question of prime matter – really this is for those of you who think that disputes over prime matter are peripheral to Aristotle’s metaphysics, which in some circles it really has become. Read more
On Saturday, the Trump’s Press Secretary Sean Spicer held a press conference to tell the press that estimates of crowds at the Inauguration were false. When Chuck Todd asked Kellyanne Conway why the Press Secretary used his first press conference to lie to the press, she said he did not lie, he used “alternative facts.”
Trump himself has repeatedly made claims that are verifiably false. He claimed that the Democrats had rigged the debates to go up against an NFL game, though the NFL schedule was established after the debates and that the Koch brothers asked for a meeting with him when they did not. Those are just two examples in a sea of many. A lot of people are rightfully concerned that the Administration will offer its set of “facts” that are in no way connected to what has happened or what has been said. These concerns have opened a question about what it means for us to share a reality. If politics is a matter of sharing a world, this common reality must be established and is not given in advance. This common reality is fragile. This common reality is informed by our desires to see the world in a certain way. It feels like now more than ever we are fighting to establish a common world, but the history of alternative realities constituting American politics is long. Read more
About 81% of self-identified evangelicals voted for Trump. My parents voted for Trump. Many of my relatives voted for Trump. And many of them voted for him because they are single-issue voters on anti-abortion issues. People vote with a focus on abortion access on the left, too. In her contribution to Liza Featherstone’s edited collection False Choices: The Faux Feminism of Hillary Clinton, Maureen Tkacik argues that Democrats also want to keep the abortion as an issue alive even though it could have been put to rest by making medical abortions more accessible. That didn’t happen because the same pharmaceutical companies that support Democratic candidates made the pill so expensive that the pill cocktail for a medical abortion costs $600, which in some cases is more than a surgical abortion costs. If abortion was cheaper, something that could be done in your local doctor’s office, and most often done at 8-10 weeks, it’d become less of a political divider. But it would also do less to get people to the polls for both Republicans and Democrats. Then they’d really need to make a case to people that their programs are good for us. Read more
“The crowd is not a community. It doesn’t rely on traditions. It doesn’t have a history. The crowd is not held together by unstated norms or an obscene supplement that extends beyond its own immediacy (although crowd images and symbols clearly shape the reception and circulation of crowd events). Rather, the crowd is a temporary collective being. It holds itself together affectively via imitation, contagion, suggestion, and sense of its own invincibility. Because the crowd is a collective being, it cannot be reduced to singularities. On the contrary, the primary characteristic of a crowd is its operation as a force of its own, like an organism. The crowd is more than an aggregate of individuals. It is individuals changed through the torsion of their aggregation, the force aggregation exerts back on them to do together what is impossible alone.” Jodi Dean, Crowds and Party Read more