Tag Archives: The Dish

Links: Free college for all, crap jobs, math, etc.

1. What college would cost taxpayers if it were free for students. I’m starting to think lately that maybe no one should expect to profit from teaching people or healing people.

2. School of Rock actors, plus 10 years.

3. One explanation for middle-class decline: Even crap jobs paid better 50 years ago.

4. “Would math exist without us?,” continued.

5. How some people follow the Bible literally, but selectively.

6. “Surprising benefits” of smog: A parody and/or a display of rhetorical exercise?

7. SNL’s “I wish it was Christmas today” (aka “Christmas time is here”).

8. “A Comprehensive History of the ‘Cups’ Phenomenon.”

9. Sesame Street clips of the ’70s.

10. Scraps by Emily Dickinson.

11. “The Poem as ‘Thing‘”

12. From Brain Pickings: A list of the best psychology and philosophy books of ’13.

13. Andrew Sullivan says Fox News is anti-Christian.

Reality’s ‘weiners’: Words point beyond words

From a notecard I wrote Weds., 27 Nove. 2013, after shopping at Woodman’s, a big grocery store in Rockford:

I was in the refrigerated food section, in an aisle with cheese to my right and O.J. to my left. I came up behind a cart where a boy was sitting in front and the gate was down and he was swinging his heels and kicking the gate below him. As I passed this cart, I saw a package labeled “weiners” in the cart behind the boy. These may have been in the yellow-red Oscar Meyer package, but what I remember seeing was “weiners.”

I thought how, of all the things I could have noticed — the other shoppers, the boy, the cheese, the O.J., I noticed “weiners” — I saw this, processed this visual as a word, read it, got the meaning, and what I got out of that moment was “weiners.”

I’m posting this because — well, I’m not sure. I’m posting this now maybe because I want a post that has “Weiners” in the title — or maybe I want to post something since I’ve been trying to write this post for over an hour now and I feel like I’m spinning my wheels — I’ve had some ideas but I feel like these wouldn’t do much for anybody but me.

I earlier wanted to claim that this moment described above was valuable because it was real — and because my mind somehow made me aware at the time of that present moment (“moment” implies that boundaries had been drawn around a specific duration or experience, and maybe my mind did that, too, at about the same time as it observed and read “weiners”). I was aware of myself having awareness — I was conscious of my conscious perception of “weiners.”

But now, in describing this experience, I’m relating an abstraction. I’m claiming that I really did have the experience described above, but of course, I could have made it up. It could be fiction. Either way, as fiction or nonfiction, the description above is a product of my mental experience, my inner voice that picks the words.

Lately, I’ve been wondering why I tend to value nonfiction more than fiction. Perhaps it’s because I read a lot of fiction as a young person, and I grew up with relatives that were good storytellers, but as I got into my later 20s, I started to question the value of the stories I’d been told. I started to sense that Jack Kerouac’s adventures may not have been as fun to experience as they were to read, and that my family’s stories may have unfairly characterized certain family members.

And from my memory: in the fall of my freshman year of college, I went on an after-dark hike on a trail through the woods, and my friends and I were talking about reading Tolkien, and I remember feeling excited to find other Tolkien fans, and somehow I had a feeling that night of the dark woods being linked with the glory of Bilbo’s adventures, and I remember later that same year that I wanted to write a story that could capture and convey, or recreate, that sense of specialness, an idea mixed with an experience (as if, perhaps, I was interpreting the experience as I was having it). And this is a story I now hold and am using here to explain and/or justify an attitude I’ve taken.

Maybe I don’t like fiction in that I feel nonfiction is fascinating enough — that I don’t need superheroes or fantastic plots in order to find things interesting. Just looking at a real thing — say, my cell phone that is on the desk before me — is pretty interesting. I mean, it is, and it isn’t. It’s not some great action movie, and yet, this is true, whereas everything in a Spiderman movie is not.

Real life is fascinating in its “there-ness” (I’m not sure if this is what Heidegger meant by “Dasein” — probably not — but it comes to mind that I should point it out). And even as I write here and now, I’m using conventions like “I” and “is” and “now” and “there” that are words — quite abstract words — referring to things (and “things” is abstract as hell too) that are obvious in one’s experience but hard to prove or convey. “I” is the word that I use as the source of words that I write — it’s the name for whatever is doing the experiencing that seems private to me (and here we go with the linguistic run-around, how we can define words only in terms of other words, and we can’t break across that idea/reality divide, so that everything that I think about reality is itself an idea, not reality.

“My phone is there in front of me”: “phone” is a label, sure, referring to some physical object; “My” and “me” again refer to this idea of “me-ness” (And Heidegger, in creating or redefining “Dasein,” is just again pointing out the frustrations of using language — defining his way out, which is not a solution.); “in” and “of” show relations; but “is” and “there” both seem to refer to, to make claims  of, reality — but reality (whatever “reality” the idea actually refers to) doesn’t make or need claims. The phone is there — duh. I can see and feel that it’s there without even forming that statement (unless Descartes’s evil genius is deceiving me — but I have no reason to doubt the proper function of my senses. I’ll take what seems real AS real).

And yet, there is some kind of unique value to claims made about real things. For instance, a claim about my phone made now will one day become a historical record, in a way that an old fiction cannot. Historians use, for instance, probate documents to tell us about the lives of past people such as Shakespeare. But then, statements about past people and things are merely ideas and not reality any longer.

So I can’t defend nonfiction texts as necessarily being any more real than a fiction text. We educated Westerners are trained to think of nonfiction texts as having evidentiary, and thus, argumentative, value that fictions don’t have, but then most of what we call education is training students to process abstractions in the same way teachers do.

But perhaps I value nonfiction — or, let’s say, writing about reality, writing about what’s really in front of me, and/or what thoughts really come to mind — as a way of simply coming to pay more open-minded attention to what is before me, near me. The language fails to reach outside of the realm language — language has no purchase on, cannot grip, physical things — but using language is a sign that I’m still alive (as Descartes said, roughly), and somehow consciousness seems the greatest mystery. Being alive is fascinating — and that to try to convey this through language fails utterly, of course, pointing me away from words, back toward living.

And now I realize I’ve written hundreds of words explaining why words fail to describe particular things, and I’ve ended up by detailing a hearty abstraction about why words fail to describe particular things. Distinctions fall apart, too.

I am writing this; I’m alive, and writing what I see and hear and think, these remind me I’m alive — something I don’t really need to be reminded of at all.

POSTSCRIPT, a day later: A couple following-up thoughts.

1. Maybe what seemed so odd about seeing the word “weiners” on the food packaging isn’t just that that particular word (of all the things I could be looking at) stood out to me, but also that once I had seen it, that word fully occupied my mind. I hadn’t been thinking of weiners at all, but once I saw that word, that word was in my mind, and I considered how I could call that noisy boy a weiner. The word occupied — or even, became — my mind, my crystalized thought (see here for another reference to thought crystals).

2. The post above seemed to end with me saying that the priority is to know you’re alive. Today, I’m not sure I’d defend that idea. I might instead say that simply being alive is the priority.

3. On the drive home from work tonight, I thought that the mentions above about “there-ness” could also be explained this way: that sometimes (and not always), I see something is near me, and I’m struck by that thing being there. Not surprised, exactly, but struck — like tonight, a particular leafless tree’s shape drew my attention, and I was struck by that tree being there. It wasn’t a weird or strange tree; it was just that tree. It was there. It seems dumb to use such simple words, but as the post above says, sometimes those are the deepest words, the hardest to understand.

Or last Wednesday, before I went to the grocery described above, I was eating at a fast-food restaurant and facing the low-angled southern light, and I noticed a glint of light, a perfect little speck of sunlight, coming to me from the slug of ketchup in a paper cup. It was striking — not that it was so beautiful (in the usual sense of aesthetic beauty), but that it was there, that I had noticed it, and maybe that the world is so intricate that there can be glints on ketchup.

Another time, I might not have noticed it. I see things all the time and treat them merely instrumentally, particularly when I have a task or goal as an overriding thought. At these times, I may see objects as things to step or drive around, and I may look to use a certain object to achieve an end (for instance, I may grab my keys to unlock a door) — and I may not be actually paying attention to these objects. I probably identify the car, person, or key at some basic level and I respond to each as is proper for me to accomplish my task.

But when my mind is not so task-occupied, or particularly when I am in a place I don’t often find myself, I may pay more attention to things that are (somehow I feel the need to write “are there,” but both “are” and “there” mean “exist”). And when I’m, say, visiting a friend whom I haven’t seen in a long time, his person, his presence, may not feel real at first [and “presence” itself is a whole weird thing, since it’s not directly sensible] — this is what people say, too, when something startling, like an accident, happens.  But eventually we accept these new things as real.

This question of whether something is real — whether my mind is really seeing what I think I’m seeing — plays a particular role in my obsessive checking of things: Is my stove off? I can touch the burners, and they feel cool, and I don’t see any flames, and the knobs point to “Off” — yet I tell myself to be careful, to not leave home until I’m sure the stove is off. Or when checking for traffic: if I see a car coming toward my left or right, OK. It’s when I don’t see a car that I feel I have to check multiply and to clear my head, make sure I’m really paying attention, etc.

P.P.S.: After writing the previous paragraphs, I read a link on The Dish tonight about research suggesting that brain stimulation can change a  viewer’s mindset “from a habitual mode of identifying objects to adopt an aesthetic perspective.”

Links: 16 July 2013: Finland, voir dire, etc.

1. This article at Slate talks about the voir dire in Zimmerman trial, and why people who know the least end up on juries. This description of the juror’s epistemological attitude struck me:

It’s not that juror B37 is a miscreant or a fool so much as a reflexive doubter that truth and facts are really knowable anymore. She speaks for the millions of Americans who believe that everyone is lying about something and the media lies about everything. The Internet, she explains, is for getting to the next level on Candy Crush Saga, not for getting information. And since everything is a lie, she doesn’t care enough to learn that the riots she believes to have happened did not. One wonders whether she would buy her own book about the truth behind the Zimmerman verdict.

This attitude seems cynical to me. And while I myself often adopt a perspective of doubting assertions of truth, I also acknowledge that some times, as in a criminal trial, we must at least seek truth, and try to get as close to it as we can. We must be skeptical even of our own claims of skepticism; we must not make assertions-of-truth about how all truth is relative.

2. An overview of Finland’s public-sector sharing and equality as it relates to government support and education.

3. Hannah Arendt and “the banality of evil”: “joiners” who set aside personal morality for group inclusion.

“The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of someone else.” His evil acts were motivated by thoughtlessness that was neither stupidity nor bureaucratic obedience, but a staggering inability to see the world beyond Nazi clichés.


The insight of “Eichmann in Jerusalem” is not that Eichmann was just following orders, but that Eichmann was a “joiner.” In his own words, Eichmann feared “to live a leaderless and difficult individual life,” in which “I would receive no directives from anybody.” Arendt insisted that Eichmann’s professed fidelity to the Nazi cause “did not mean merely to stress the extent to which he was under orders, and ready to obey them; he meant to show what an ‘idealist’ he had always been.” An “idealist,” as she used the word, is an ideologue, someone who will sacrifice his own moral convictions when they come in conflict with the “idea” of the movement that gives life meaning. Evil was transformed from a Satanic temptation into a test of self-sacrifice, and Eichmann justified the evil he knowingly committed as a heroic burden demanded by his idealism.


That evil, Arendt argued, originates in the neediness of lonely, alienated bourgeois people who live lives so devoid of higher meaning that they give themselves fully to movements. It is the meaning Eichmann finds as part of the Nazi movement that leads him to do anything and sacrifice everything. Such joiners are not stupid; they are not robots. But they are thoughtless in the sense that they abandon their independence, their capacity to think for themselves, and instead commit themselves absolutely to the fictional truth of the movement. It is futile to reason with them. They inhabit an echo chamber, having no interest in learning what others believe. It is this thoughtless commitment that permits idealists to imagine themselves as heroes and makes them willing to employ technological implements of violence in the name of saving the world.

4. “Fake Intimacy”: A “Quote For The Day” from “The Dish” that matches some of my ambivalence about online communities:

“I don’t think anyone’s really inclined to ‘share’. My thing about social networks is that it’s fundamentally insincere. I know from the record company perspective it’s part of the marketing process, and the fans can communicate with you… but it creates a fake intimacy, which in my opinion results in frustration and ultimately makes people angry. And I think that’s why, on Twitter, or indeed in the Guardian comments, everything turns into a row, and it’s because it’s presented as though they care what you think, but you realize they don’t, and then it turns nasty. It’s a sort of fake democracy. And we prefer to be not fake,” – Neil Tennant, pop genius.

Link: More terrible high school mascots!

In a post related to my previous post on high school mascots, The Dish has this addition of inappropriate mascots: Go you Fightin’ Maniacs!