Alan Jacobs

A Nighttime Walk with Garnette Cadogan:

GC: Night walks are incredibly important. The city becomes a different creature at night. There are levels of intimacy, of openness, of freedom, of control, of interaction, of encounter, that far surpasses—or, at least, offers a very different quality than—those of the day. People get drawn into associations and affinities that come from seeing each other regularly at night. In part, because places are more sparse; less obstructions to a welcoming eye contact. You feel it on the sidewalks, in the streets, and in the alleyways. The stoops are yours much more so than during the day. The very atmosphere feels more ready to accommodate you. Many places have one, singular, ingrained core story during the daytime, but at night? At night, these places give up many stories. A multiplicity of stories waiting to reveal themselves to you.

I: Do you have a preference between, let’s call them Day New York and Night New York?

GC: Give me Night New York over Day New York a million times over. That may partly be due to my constitution, and less to do with New York. I come alive at night. My friends say I get my second wind at midnight, but the truth is I get my first wind at midnight. My second wind hits at around three o’clock. I love the night. I love the sense of mystery that comes with it. 

Garnette even walks my neighborhood in Waco in the middle of the night, when he comes to visit. I sort of feel that I ought to be with him, but I keep on snoozing…. Garnette is our great documentarian of city walking. He’s mainly in Boston now, but to go for a long walk with Garnette in Manhattan is a great thing. On one walk I think we covered the whole of Greenwich Village. 

The Art of Computational Narrative - by Samuel Arbesman:

Perhaps there are specific features of computer programs that might be (a tiny bit) like prose. For example, just as literary texts have specific properties and rhythms, it could be useful to compare programming languages based on their literary properties. Is there a rhythm to a Python program, or something written in Lisp? And what are the nuances behind keyword choices within each programming language? For despite the limitations on syntax and vocabulary that each language contains, the resulting code may have a particular expressive power.

The corruption of California - UnHerd:

You, tender reader, might be scandalised by the ways of California’s DMV, but such a response is a hangover from another era. Under conditions of bureaucratic dysfunction typical of a party-state, corruption isn’t a problem, it is the solution. These new populations have found ways to get things done. Bribery is more efficient (and far less crazy-making) than clinging to first-world expectations in a world that has changed. 

This is a genuinely and deeply fascinating essay by Matt Crawford. I think it describes a small but significant chunk of America’s future. 

Angus is a “sable” Sheltie, which is to say he’s tan with white trim – but his tail is mostly black. There’s no black anywhere else on him. This lends him a slightly comical appearance, I think, as though someone pranked him by inking his tail.

Melody Moezzi:

This brings me to the most embarrassing reason I stayed on social media for so long: ego. I genuinely believed that my posts, tweets, likes, and retweets and the blue check mark on my account actually meant something, that all the followers I’d amassed proved that I was worthy and important. I also embraced the delusion that social media was vital to my personal and professional success as a writer and activist. Without it, I was sure I’d miss out on parties, protests, and publishing contracts. Yet an honest accounting forced me to admit that my ability to party, protest, and publish has been far more enfeebled than enabled by social media. In short, I haven’t built my career on posts, tweets, and feeds. I’ve built it on books, essays, and speeches. And I haven’t built my strongest communities on Facebook, Twitter, and Instagram. I’ve built them on porches, around firepits, and under the stars.

I do believe in what Cardinal Newman called the “development of doctrine” — though not precisely in the way that Newman did — but I am skeptical of the idea of “progressive revelation.” It leads to the belief that whatever is progressive — whatever has developed, has emerged — is ipso facto revelation. But if you don’t believe that, then you have to be able to distinguish between progressive developments that really are authentic expressions of the Gospel and those that aren’t. And in order to do that you have to criteria for deciding, and those criteria will necessarily not involve the notion of what’s “progressive” because the progressive is precisely what you’re evaluating. The idea of progressive revelation is therefore a problem, not a solution.

The Foundation for Individual Rights and Expression:

HB 999 [in Florida] would require faculty to censor their discussion and materials in general education courses, to the detriment of both faculty and their students. The measure would prohibit faculty teaching these courses from including material that “teaches identity politics,” which the bill defines as “Critical Race Theory” — something the bill does not define. Faculty teaching courses on history, philosophy, humanities, literature, sociology, or art would be required to guess what material administrators, political appointees, or lawmakers might label “identity politics” — no matter how pedagogically relevant the material is to the course.

HB 999 would also require that general education courses rewrite “American history,” prohibiting teaching that would suggest that America was anything other than “a new nation based on universal principles stated in the Declaration of Independence.” And faculty would be required to guess what it means — again, in the eyes of administrators and political appointees — to “suppress or distort significant historical events.”

But perhaps the most vague restriction in HB 999 is its prohibition on the inclusion of “unproven, theoretical, or exploratory content” in general education courses. A broad range of academic content — including quite literally all scientific theories — is contested and theoretical. State officials would have unfettered discretion to determine which views are “theoretical” and banned from general education courses. A bill so vague that it allows officials the discretion to declare that professors cannot discuss new theories and ideas in a particular public university class should be rejected, flat out. 

Meanwhile, in Hungary, 

According to draft legislation seen by Reuters on Friday, the government would set up a National Cultural Council, headed by a minister, with the task of “setting priorities and directions to be followed in Hungarian culture.” 

The minister would also have a say in the appointment or sacking of theater directors at institutions that are jointly financed by the state and municipality.

“It is a fundamental requirement for activities belonging under the auspices of this law to actively defend the interests of the nation’s wellbeing,” the bill says. 

Because nothing says “stop woke tyranny” like imposing an alternative tyranny. Let me sing the chorus once more: EVERYTHING NOT FORBIDDEN IS COMPULSORY. 

Academics and artists are typically not well-equipped to resist this kind of bullying, because they have spent much of their lives seeking the approval of others. (It’s one of the hazards of pursuing a career in symbolic manipulation. If you’re a good plumber or carpenter, you don’t have to care whether people approve of your personality.) Faced with challenges to our core values, we’re more likely than not to fold like an origami bird. Thus, as Russell Jacoby reports, the minimal response to the attack on Salman Rushdie: 

An August 19 New York City rally of writers gathered in support of Rushdie reprised a 1989 demonstration against the fatwa in which Susan Sontag, Norman Mailer, Joan Didion, Christopher Hitchens, and others participated, but the later iteration “paled in comparison,” a Le Monde editorial remarked. Across social media, writers expressed concern for Rushdie’s health, but an instinctual solidarity with him and the sense — so strong at the time of the fatwa — that his fate spoke to all of us as members of a liberal society did not materialize. Even among his defenders, free speech took a back seat.

Why? One reason is fear. In 2009, the British writer Hanif Kureishi told Prospect Magazine that “nobody would have the balls today to write The Satanic Verses.” He might have added that no one would have the balls to defend it. Most writers, Kureishi continued, live quietly, and “they don’t want a bomb in the letterbox.” 

Actually, they’re probably more afraid of being dragged on Twitter than receiving the letterbox bomb. And in such a climate of fear-to-offend, this is the key paragraph in Jacoby’s essay: 

Censorship by fear can take two forms: top-down or bottom-up. From the top, a publisher or editor can stop publication over concern about a potential reaction. If the right to free expression is qualified by the condition that you not “upset someone, especially someone who is willing to resort to violence,” Rushdie noted in Joseph Anton, it is no longer a right. However, the text or cartoon still exists, and might appear elsewhere (a small publisher picked up The Jewel of Medina after Random House scrapped it). But bottom-up censorship — self-censorship — is more nefarious, more widespread, and more difficult to track. Writers shelve projects before they see the light of day. The cartoon is undrawn, the novel or the scene unwritten. “The fight against censorship is open and dangerous and thus heroic,” the Yugoslavian novelist Danilo Kiš observed in 1985, “while the battle against self-censorship is anonymous, lonely and unwitnessed.” 

And this is why it is virtually impossible for good art to be made in our place, in our moment. And also why we need to treasure and protect the works of the past that both disturb our comfortable assumptions and open to us new vistas of moral and intellectual possibility. Reading those books used to be compulsory; soon enough it will be forbidden. 

Pile of straw! Best toy EVAR!

Mary Harrington:

Increasingly, wave after wave of young people reaches adulthood armed with pop-Butlerism via university and Tumblr alike. No wonder growing numbers long to edit their meat avatars as they might their online ones, and that this isn’t confined to young girls pursuing unattainable beauty ideals. Reddit hosts anecdotal reports from individuals who decided to transition after using the digital funhouse mirror to feminise themselves, and deciding they liked that look better.

But the trouble is that this is only true until you log off. The digital age holds out a promise of total emancipation from material reality — one that, in politics, is now driving an increasingly bitter divide between those who can sustain this illusion and those still forced to deal with the real world. And, implicitly, we’re told we can apply this digital Prometheanism to our bodies, too. But it doesn’t work: the gap between protean sex-swap fantasy and sutured, bleeding, often complication-filled reality can be the stuff of nightmares — one that’s now prompting a surge of lawsuits. All that happens is that we open up a new, futile (but still highly profitable) war of attrition against our own nature. 

As I have often noted, the highlighted phrase is absolutely key. Maybe one way to talk to people who have been captured by the allure of transformation-by-biotech is to ask them to think about all the really cool things they could do with that money. (Though, come to think of it, I’m sure they expect insurance — i.e., everyone contributing insurance premiums — to pay for whatever they want.)