Note on synchronology — See this journal on the above
tour guide date — July 24, 2015.
Sunday, December 1, 2024
Manhattan Show and Tell:
A Diamond Sign for the Yoda of Silicon Valley
A Diamond Sign for the Yoda of Silicon Valley
Friday, October 25, 2024
Tuesday, October 22, 2024
Monday, October 21, 2024
Coppola Family Values
In lieu of a hip Jesuit, vide "Sofia Coppola and All the Sad Girls"
by Emily Yoshida in The New York Times on the date of the above
"Teorema" post . . . November 10, 2023.
Sunday, October 20, 2024
For a Tim Burton Fan: Amityville Serenade
"By a knight of ghosts and shadows . . . ."
The "Lindenhurst" on the above map suggests an Irrelevant
geographic history note, and a scholium . . .
A Wroclaw image from 2011 in which a version of my own work appears —
Ekphrasis of the Cullinane-Lyche wall above . . .
From The Golden Key by George MacDonald "We must find the country from which the shadows come," said Mossy. "We must, dear Mossy," responded Tangle. "What if your golden key should be the key to it?" "Ah! that would be grand," returned Mossy. |
Claves Regni — ♫ “Takin’ Care of Business . . .”
"Now he believed that where there was a key,
there must also be a lock…."
From The Golden Key by George MacDonald "We must find the country from which the shadows come," said Mossy. "We must, dear Mossy," responded Tangle. "What if your golden key should be the key to it?" "Ah! that would be grand," returned Mossy. |
Sunday Spotlight* for Beetlejuice
* See also, in this journal, Saturday night's Spotlight Revisited.
Friday, October 4, 2024
Sunday, September 29, 2024
Annals of Snark: The Matchwood Patch
From The New York Times on Michaelmas 2024 —
A Requiem for Lana: “Knock, Knock, Knockin'”
Mathematician-programmer Lana Creal reportedly died on Sept. 14.
An image reposted in this journal on that date —
Notes on some other women in mathematics —
Wednesday, September 18, 2024
Die Moritat von MSRI
The writer whose elegance was reportedly described as above
by Rolling Stone was Nick Tosches.
Related reading . . .
Saturday, September 14, 2024
Seven Years of Group Actions (and Non-Actions)
The previous post's Wired reference to a seven-year AI project
suggests a review of this journal seven years ago . . .
Friday, September 13, 2024
The Fall Guy — Film Noir Version —
with Emily Blunt as Blackout Margarita
with Emily Blunt as Blackout Margarita
Thursday, September 12, 2024
“What Dead Men Tell” Sequel* — “Two Tangled Tales”
Tuesday, September 10, 2024
Annals of Fashion: The Maltese Keyhole
"… dum frater sororis suae automata per clostellum miratur …."
Related reading . . .
"At the end of a long road was a drive that led to a large house . . . ."
Wednesday, September 4, 2024
Autumn Ninefold Square
From a post, now private, in this journal on June 17, 2024 —
James Hillman
EGALITARIAN TYPOLOGIES
VERSUS THE PERCEPTION OF THE UNIQUE
“The kind of movement Olson urges is an inward deepening of the image,
an in-sighting of the superimposed levels of significance within it.
This is the very mode that Jung suggested for grasping dreams —
not as a sequence in time, but as revolving around a nodal complex.”
See as well "True Grids" (Log24, August 9, 2018).
Wednesday, July 24, 2024
Laurel Canyon Blues
For a British blues pioneer who reportedly died on Monday, July 22, 2024 —
"Got the sun and trees and silence
I'm in my Laurel Canyon home"
— Song lyric by John Mayall
Update of 11 AM EDT Wednesday, July 24, 2024 —
From a 2023 novel by Jill Schary Robinson —
"Introduction: A Canyon of the Heart" — An excerpt:
Tuesday, July 23, 2024
In Memoriam: Duke Fakir,
Last Surviving Member of the Four Tops
See "Four Tops" in this journal.
See also posts now tagged The Tenor Metaphor.
Last Surviving Member of the Four Tops
Wednesday, June 26, 2024
For San Joaquin, whose feast day is June— Oops,* July— 26.
* Update at 11:32 PM ET June 26 —
The date correction suggests a look at the real San Joaquin feast day.
See (for instance) earlier posts tagged July 26 2004.
Monday, June 24, 2024
Commedia: Triangle Fire Day, 2024
This post was suggested by . . .
A background check on Father Demo Square revealed
further information at . . .
This post was suggested by a recent New York Times obituary
and by a discussion in a book review of the MoMA art event
"24 Hour Psycho" in the Times —
Other entertainment from the Times —
Sunday, June 23, 2024
Cap and Recap
Earlier . . . a view of a location I walked by on June 19 —
"First important note: this isn't a final redesign of the site!"
Thursday, June 20, 2024
“The Moderns” Muse
Geraldine Chaplin in "The Moderns" —
Background art — Gaugin.
Chaplin in the 12 AM Aug. 23, 2023, film at TCM …
Earlier . . .
The Naked Muse — m759 on March 27, 2023
|
Wednesday, June 19, 2024
The Brand
The Source :
<span data-timeago="2015-03-13T21:38:56Z">9 years ago</span>
More recently, a view of a location I walked by yesterday —
"First important note: this isn't a final redesign of the site!"
Breakfast Club: The Cornfield Version
Tuesday, June 18, 2024
Thursday, May 30, 2024
Shadow Work
A New York Times piece today . . .
. . . suggests a review of the "shadow work" concept in this journal.
Wednesday, March 20, 2024
Menacing Mirrors
The above cultural comment is by Adam Gopnik,
the author of the novel The King in the Window .
An alternative to The Snow Queen On The King in the Window , by Adam Gopnik —
"The book is dedicated to Adam Gopnik's son,
'A fantasy that is as ambitious in theme,
The unlikely eponymous hero is Oliver Parker,
His enemy is the dreaded Master of Mirrors,
Oliver's mission is to defeat the Master of Mirrors — Description at https://biblio.co.nz/. . . . |
See also the menacing quantum computer (or "quamputer")
in Black Mirror — "Joan Is Awful" (June 15, 2023).
Friday, March 8, 2024
Decepticon Law School: C. is for Chloë
Also on the above "Double Veil" date, 14 August 2019 —
Summary for International Women's Day —
"Why can't a woman be more like a man?"
— Professor Henry Higgins
Thursday, January 18, 2024
Tuesday, January 16, 2024
The Shadow Self
Thursday, November 30, 2023
The Chronic Gap
— Niall Ferguson, Kissinger, 1923-1968: The Idealist
From this journal on Guy Fawkes Day, 2011—
Shadows
|
Wednesday, November 29, 2023
Friday, September 8, 2023
Life Coaches
Lilydale and Rain , by Like No. 90 (Rain is the one on the left) —
A perhaps more useful coach . . .
Some prose by Harrington —
By 1956, Fromm was dining at Suzuki’s part-time home in New York City, and talking with him about ways in which Zen could contribute to a wholesale reimagining of psychoanalytic therapeutics and theory (see Friedman and Schreiber 2013). By this time, also, Fromm was himself spending considerable periods of time at a new home in Cuernavaca, Mexico. At one point he suggested that Suzuki consider moving in with him permanently. When Suzuki politely declined, Fromm conceived instead a major conference based in Mexico that would try to take stock of the entire current state of the conversation between Zen and psychotherapy (see Friedman and Schreiber 2013). In 1957, some fifty psychotherapists—double the original expected number—participated in a week of presentations and discussions. Fromm later recalled the event as a magical time: what began as a traditional conference with the usual ‘over-emphasis on thoughts and words' changed over a few days, as people 'became more concentrated and more quiet.' |
See as well a web page on what is now called "shadow work" —
an activity completely different from the "shadow work" described
some years ago by Ivan Illich, the so-called "Prophet of Cuernavaca."
Sunday, August 27, 2023
Shadow Work* for Alcoholics
Thursday, August 10, 2023
Tuesday, August 9, 2022
Book Lovers Day
Thursday, January 14, 2021
Redemptive Ephiphanic Impression
“ Harry decides his chief peacetime duty is to use his
gift for gab to further his ‘overriding purpose,’ namely:
‘By recalling the past and freezing the present he could
open the gates of time and through them see all
allegedly sequential things as a single masterwork
with neither boundaries nor divisions.’ Once he opens
these gates, Harry will flood his audience with his
redemptive epiphanic impression that ‘the world was
saturated with love.’ ”
— Liesl Schillinger, review of Mark Helprin’s novel
In Sunlight and in Shadow in The New York Times ,
Oct. 5, 2012
"I need a photo-opportunity,
I want a shot at redemption.
Don't want to end up a cartoon
In a cartoon graveyard."
— Rhymin' Simon
See as well Kristen Stewart in the
film version of . . .
Thursday, September 17, 2020
Structure and Mutability . . .
Continues in The New York Times :
"One day — 'I don’t know exactly why,' he writes — he tried to
put together eight cubes so that they could stick together but
also move around, exchanging places. He made the cubes out
of wood, then drilled a hole in the corners of the cubes to link
them together. The object quickly fell apart.
Many iterations later, Rubik figured out the unique design
that allowed him to build something paradoxical:
a solid, static object that is also fluid…." — Alexandra Alter
Another such object: the eightfold cube .
Wednesday, June 1, 2016
Mathematics and Narrative
Principles before Personalities — AA Saying .
Principles —
See Schoolgirl Problem in Wikipedia.
Personalities —
See Alexandra Alter in the May 26 online New York Times :
"With the proliferation of 'girl' titles,
there are signs that the trend may have peaked;
it already seems ripe for parody."
Update of 12:40 PM ET on Wednesday, June 1, 2016 —
A note for the Church of Synchronology …
See a post from this journal on the date of the Alter piece, May 26:
(Click image for the rest of the post .)
Tuesday, May 25, 2010
Sisteen
"Nuvoletta in her lightdress, spunn of sisteen shimmers,
was looking down on them, leaning over the bannistars….
Fuvver, that Skand, he was up in Norwood's sokaparlour…."
— Finnegans Wake
To counteract the darkness of today's 2:01 AM entry—
Part I— Artist Josefine Lyche describes her methods—
A— "Internet and hard work"
B— "Books, both fiction and theory"
Part II— I, too, now rely mostly on the Internet for material. However, like Lyche, I have Plan B— books.
Where I happen to be now, there are piles of them. Here is the pile nearest to hand, from top to bottom.
(The books are in no particular order, and put in the same pile for no particular reason.)
- Philip Rieff— Sacred Order/Social Order, Vol. I: My Life Among the Deathworks
- Dennis L. Weeks— Steps Toward Salvation: An Examination of Coinherence and Substitution in the Seven Novels of Charles Williams
- Erwin Panofsky— Idea: A Concept in Art Theory
- Max Picard— The World of Silence
- Walter J. Ong, S. J.— Hopkins, the Self, and God
- Richard Robinson— Definition
- X. J. Kennedy and Dana Gioia, eds.— An Introduction to Poetry
- Richard J. Trudeau— The Non-Euclidean Revolution
- William T. Noon, S. J.— Joyce and Aquinas
- Munro Leaf— Four-and-Twenty Watchbirds
- Jane Scovell— Oona: Living in the Shadows
- Charles Williams— The Figure of Beatrice
- Francis L. Fennell, ed.— The Fine Delight: Centenary Essays on the Poetry of Gerard Manley Hopkins
- Hilary Putnam— Renewing Philosophy
- Paul Tillich— On the Boundary
- C. S. Lewis— George MacDonald
Lyche probably could easily make her own list of what Joyce might call "sisteen shimmers."
Tuesday, August 18, 2009
Tuesday August 18, 2009
Prima Materia
(Background: Art Humor: Sein Feld (March 11, 2009) and Ides of March Sermon, 2009)
From Cardinal Manning's review of Kirkman's Philosophy Without Assumptions—
"And here I must confess… that between something and nothing I can find no intermediate except potentia, which does not mean force but possibility."
— Contemporary Review, Vol. 28 (June-November, 1876), page 1017
Furthermore….
Cardinal Manning, Contemporary Review, Vol. 28, pages 1026-1027:
The following will be, I believe, a correct statement of the Scholastic teaching:–
1. By strict process of reason we demonstrate a First Existence, a First Cause, a First Mover; and that this Existence, Cause, and Mover is Intelligence and Power.
2. This Power is eternal, and from all eternity has been in its fullest amplitude; nothing in it is latent, dormant, or in germ: but its whole existence is in actu, that is, in actual perfection, and in complete expansion or actuality. In other words God is Actus Purus, in whose being nothing is potential, in potentia, but in Him all things potentially exist.
3. In the power of God, therefore, exists the original matter (prima materia) of all things; but that prima materia is pura potentia, a nihilo distincta, a mere potentiality or possibility; nevertheless, it is not a nothing, but a possible existence. When it is said that the prima materia of all things exists in the power of God, it does not mean that it is of the existence of God, which would involve Pantheism, but that its actual existence is possible.
4. Of things possible by the power of God, some come into actual existence, and their existence is determined by the impression of a form upon this materia prima. The form is the first act which determines the existence and the species of each, and this act is wrought by the will and power of God. By this union of form with the materia prima, the materia secunda or the materia signata is constituted.
5. This form is called forma substantialis because it determines the being of each existence, and is the root of all its properties and the cause of all its operations.
6. And yet the materia prima has no actual existence before the form is impressed. They come into existence simultaneously;
[p. 1027 begins]
as the voice and articulation, to use St. Augustine's illustration, are simultaneous in speech.
7. In all existing things there are, therefore, two principles; the one active, which is the form– the other passive, which is the matter; but when united, they have a unity which determines the existence of the species. The form is that by which each is what it is.
8. It is the form that gives to each its unity of cohesion, its law, and its specific nature.*
When, therefore, we are asked whether matter exists or no, we answer, It is as certain that matter exists as that form exists; but all the phenomena which fall under sense prove the existence of the unity, cohesion, species, that is, of the form of each, and this is a proof that what was once in mere possibility is now in actual existence. It is, and that is both form and matter.
When we are further asked what is matter, we answer readily, It is not God, nor the substance of God; nor the presence of God arrayed in phenomena; nor the uncreated will of God veiled in a world of illusions, deluding us with shadows into the belief of substance: much less is it catter [pejorative term in the book under review], and still less is it nothing. It is a reality, the physical kind or nature of which is as unknown in its quiddity or quality as its existence is certainly known to the reason of man.
* "… its specific nature"
(Click to enlarge) —
For a more modern treatment of these topics, see Werner Heisenberg's Physics and Philosophy. For instance:
"The probability wave of Bohr, Kramers, Slater, however, meant… a tendency for something. It was a quantitative version of the old concept of 'potentia' in Aristotelian philosophy. It introduced something standing in the middle between the idea of an event and the actual event, a strange kind of physical reality just in the middle between possibility and reality."
Compare to Cardinal Manning's statement above:
"… between something and nothing I can find no intermediate except potentia…"
To the mathematician, the cardinal's statement suggests the set of real numbers between 1 and 0, inclusive, by which probabilities are measured. Mappings of purely physical events to this set of numbers are perhaps better described by applied mathematicians and physicists than by philosophers, theologians, or storytellers. (Cf. Voltaire's mockery of possible-worlds philosophy and, more recently, The Onion's mockery of the fictional storyteller Fournier's quantum flux. See also Mathematics and Narrative.)
Regarding events that are not purely physical– those that have meaning for mankind, and perhaps for God– events affecting conception, birth, life, and death– the remarks of applied mathematicians and physicists are often ignorant and obnoxious, and very often do more harm than good. For such meaningful events, the philosophers, theologians, and storytellers are better guides. See, for instance, the works of Jung and those of his school. Meaningful events sometimes (perhaps, to God, always) exhibit striking correspondences. For the study of such correspondences, the compact topological space [0, 1] discussed above is perhaps less helpful than the finite Galois field GF(64)– in its guise as the I Ching. Those who insist on dragging God into the picture may consult St. Augustine's Day, 2006, and Hitler's Still Point.
Thursday, October 23, 2008
Thursday October 23, 2008
Along Came
a Spider
A phrase from 1959
"Look, Buster, |
… Todo lo sé
por el lucero puro
que brilla en la diadema
de la Muerte.
The link to
"Buffalo Soldier"
in this entry
is in memory of
Vittorio Foa, who
died Monday
at his home
outside Rome.
Monday, October 20, 2008
Monday October 20, 2008
Thoughts suggested by Saturday's entry–
"… with primitives the beginnings of art, science, and religion coalesce in the undifferentiated chaos of the magical mentality…."
— Carl G. Jung, "On the Relation of Analytical Psychology to Poetry," Collected Works, Vol. 15, The Spirit in Man, Art, and Literature, Princeton University Press, 1966, excerpted in Twentieth Century Theories of Art, edited by James M. Thompson.
For a video of such undifferentiated chaos, see the Four Tops' "Loco in Acapulco."
"Yes, you'll be goin' loco
down in Acapulco,
the magic down there
is so strong."
This song is from the 1988 film "Buster."
(For a related religious use of that name– "Look, Buster, do you want to live?"– see Fritz Leiber's "Damnation Morning," quoted here on Sept. 28.)
Art, science, and religion are not apparent within the undifferentiated chaos of the Four Tops' Acapulco video, which appears to incorporate time travel in its cross-cutting of scenes that seem to be from the Mexican revolution with contemporary pool-party scenes. Art, science, and religion do, however, appear within my own memories of Acapulco. While staying at a small thatched-roof hostel on a beach at Acapulco in the early 1960's, I read a paperback edition of Three Philosophical Poets, a book by George Santayana on Lucretius, Dante, and Goethe. Here we may regard art as represented by Goethe, science by Lucretius, and religion by Dante. For a more recent and personal combination of these topics, see Juneteenth through Midsummer Night, 2007, which also has references to the "primitives" and "magical mentality" discussed by Jung.
"The major structures of the psyche for Jung include the ego, which is comprised of the persona and the shadow. The persona is the 'mask' which the person presents [to] the world, while the shadow holds the parts of the self which the person feels ashamed and guilty about."
— Brent Dean Robbins, Jung page at Mythos & Logos
As for shame and guilt, see Malcolm Lowry's classic Under the Volcano, a novel dealing not with Acapulco but with a part of Mexico where in my youth I spent much more time– Cuernavaca.
Lest Lowry's reflections prove too depressing, I recommend as background music the jazz piano of the late Dave McKenna… in particular, "Me and My Shadow."
McKenna died on Saturday, the date of the entry that included "Loco in Acapulco." Saturday was also the Feast of Saint Luke.
Thursday, May 1, 2008
Thursday May 1, 2008
the Shadows
"I sat upon the shore | |
Fishing, with the arid plain behind me"
— The Waste Land, lines 423-424 Eliot's note on line 424 —
"V. Weston, From Ritual to Romance; |
From Ritual to Romance,
by Jessie L. Weston, Cambridge University Press, 1920, Chapter IX, "The Fisher King"– "So far as the present state of our knowledge goes we can affirm with certainty that the Fish is a Life symbol of immemorial antiquity, and the title of Fisher has, from the earliest ages, been associated with Deities who were held to be specially connected with the origin and preservation of Life." Weston quotes a writer she does not name* who says that "the Fish was sacred to those deities who were supposed to lead men back from the shadows of death to life." * The Open Court, June and July 1911, p. 168 |
(a flashback) —
"Some days it went so well that you could make the country so that you could walk into it through the timber to come out into the clearing and work up onto the high ground and see the hills beyond the arm of the lake."
A Moveable Feast
Saturday, August 26, 2006
Saturday August 26, 2006
"Alcatraz, Spanish for pelican, was named Isla de los Alcatraces after the birds that were the island's only inhabitants." —Bay City Guide
Related material
Thomas Kuhn's "Pelican Brief":
"… the Philosopher’s Stone was a psychic rather than a physical product. It symbolized one’s Self…."
"The formula presents a symbol of the self…."
"… Jung presents a diagram to illustrate the dynamic movements of the self…."
…the movement of
a self in the rock…
— Wallace Stevens:
The Poems of Our Climate,
by Harold Bloom,
Cornell U. Press, 1977
Monday, June 13, 2005
Monday June 13, 2005
Cliffs of Moher
My father's father,
his father's father, his —
Shadows like winds
Go back to a parent before thought,
before speech,
At the head of the past.
They go to the cliffs of Moher
rising out of the mist….
— Wallace Stevens,
"The Irish Cliffs of Moher"
As he came back to the hearth, limping slightly but with a brisk step, Stephen saw the silent soul of a jesuit look out at him from the pale loveless eyes. Like Ignatius he was lame but in his eyes burned no spark of Ignatius's enthusiasm. Even the legendary craft of the company, a craft subtler and more secret than its fabled books of secret subtle wisdom, had not fired his soul with the energy of apostleship. It seemed as if he used the shifts and lore and cunning of the world, as bidden to do, for the greater glory of God, without joy in their handling or hatred of that in them which was evil but turning them, with a firm gesture of obedience back upon themselves and for all this silent service it seemed as if he loved not at all the master and little, if at all, the ends he served. SIMILITER ATQUE SENIS BACULUS, he was, as the founder would have had him, like a staff in an old man's hand, to be leaned on in the road at nightfall or in stress of weather, to lie with a lady's nosegay on a garden seat, to be raised in menace. The dean returned to the hearth and began to stroke his chin. –When may we expect to have something from you on the esthetic question? he asked. –From me! said Stephen in astonishment. I stumble on an idea once a fortnight if I am lucky. –These questions are very profound, Mr Dedalus, said the dean. It is like looking down from the cliffs of Moher into the depths. Many go down into the depths and never come up. Only the trained diver can go down into those depths and explore them and come to the surface again. |
See also Kahn's The Art and Thought of Heraclitus and the references to a "Delian diver" in Chitwood's Death by Philosophy.
From
Death by Philosophy:
"Although fragments examined earlier may enable Heraclitus’ reader to believe that the stylistic devices arose directly from his dislike of humanity, I think rather that Heraclitus deliberately perfected the mysterious, gnomic style he praises in the following fragment.
31. The lord whose oracle is at Delphi neither speaks nor hides, but indicates. (fr. 93)
Heraclitus not only admires the oracular style of delivery, but recommends it; this studied ambiguity is, I think, celebrated and alluded to in the Delian diver comment. For just as the prophecies of the Delian or Delphic god are at once obscure and darkly clear, so too are the workings of the Logos and Heraclitus’ remarks on it."
Related material: That web page concludes with a reference to esthetics and a Delian palm, and was written three years ago on this date. Today is also the date of death for Martin Buber, philosophical Jew. Here is a Delphic saying in memory of Buber: "It is the female date that is considered holy, and that bears fruit."
— Steven Erlanger, |
Thursday, December 9, 2004
Thursday December 9, 2004
The Devil Came Up
to Cambridge
From a Log24 entry of Friday, December 3, 2004:
"Anything but the void. And so we keep hoping to luck into a winning combination, to tap into a subtle harmony, trying like lock pickers to negotiate a compromise with the 'mystery tramp,' as Bob Dylan put it…."
— Dennis Overbye, Quantum Baseball,
New York Times, Oct. 26, 2004
From this morning's New York Times:
BLOUNTVILLE, Tenn., Dec. 8 (AP) – Ralph Blizard, a renowned fiddler who began his career playing on the radio, died here on Friday [Dec. 3, 2004], according to a funeral home in Kingsport. He was 85.
Mr. Blizard started playing at age 7. He began his career on the radio in In 2002, Mr. Blizard was inducted into the American Fiddlers Hall of Fame…. [He] was a founder of the Traditional Appalachian Music Heritage Association. |
In memory of Mr. Blizard:
From Cold Mountain, by Charles Frazier, 367-368:
They consulted and twisted the pegs again to make the dead man's tuning, and they then set in playing a piece slightly reminiscent of Bonaparte's Retreat, which some name General Washington's tune. This was softer, more meditative, yet nevertheless grim as death. When the minor key drifted in it was like shadows under trees, and the piece called up something of dark woods, lantern light. It was awful old music in one of the ancient modalities, music that sums up a culture and is the true expression of its inner life. Birch said, Jesus wept. The fit's took them now. None of the Guard had ever heard fiddle and banjo played together in that tuning, nor had they heard playing of such strength and rhythm applied to musical themes so direful and elegiac. Pangle's use of the thumb on the fifth string and dropping to the second was an especial thing of arrogant wonder. It was like ringing a dinner bell, yet solemn. His other two fingers worked in a mere hard, groping style, but one honed to brutish perfection. Stobrod's fingers on the fiddle neck found patterns that seemed set firm as the laws of nature. There was a deliberation, a study, to their clamping of the strings that was wholly absent from the reckless bowing of the right hand. What lyric Stobrod sang recounted a dream — his or some fictive speaker's — said to have been dreamed on a bed of hemlocks and containing a rich vision of lost love, the passage of awful time, a girl wearing a mantle of green. The words without music would have seemed hardly fuller in detail than a telegraphic message, but together they made a complete world. When the song fell closed, Birch said to Teague, Good God, these is holy men. Their mind turns on matters kept secret from the likes of you and me. |
Wednesday, August 11, 2004
Wednesday August 11, 2004
Battle of Gods and Giants,
Part II:
Wonders of the Invisible World
Yesterday at about 5 PM I added a section titled "Invariants" to the 3:01 PM entry Battle of Gods and Giants. Within this added section was the sentence
"This sort of mathematics illustrates the invisible 'form' or 'idea' behind the visible two-color pattern."
Now, at about 5 AM, I see in today's New York Times a review of a book titled The Invisible Century, by Richard Panek. The reviewer, David Gelernter, says the "invisible" of the title refers to
"science that is done not by studying what you can see…. but by repairing instead to the privacy of your own mind, with the shades drawn and the lights off: the inner sanctum of intellectual history."
The book concerns the research of Einstein and Freud. Gelernter says
"As Mr. Panek usefully notes, Einstein himself first called his work an 'invariant theory,' not a 'relativity theory.' Einstein does not say 'everything is relative,' or anything remotely like it."
The reader who clicks on the word "invariants" in Battle of Gods and Giants will receive the same information.
Gelernter's conclusion:
"The Invisible Century is a complex book about a complex topic. Mr. Panek's own topic is not so much invisibility, it seems to me, as a different kind of visibility, centering on mind-pictures revealed by introspection, which are just as sharp and clear as (for example) the mind-music Beethoven heard when he was deaf.
Inner visibility is a fascinating topic…."
As is synchronicity, a topic in the work of a greater man than Freud– Carl Jung. The above remarks may be viewed as "synchronicity made visible."
All of this was, of course, foreshadowed in my web page "A Mathematician's Aesthetics" of August 2000:
C. G. Jung on Archetypes "All the most powerful ideas in history go back to archetypes. This is particularly true of religious ideas, but the central concepts of science, philosophy, and ethics are no exception to this rule. In their present form they are variants of archetypal ideas, created by consciously applying and adapting these ideas to reality. For it is the function of consciousness not only to recognize and assimilate the external world through the gateway of the senses, but to translate into visible reality the world within us." — Carl Gustav Jung, "The Structure of the Psyche" (1927), in Collected Works Vol. 8, Structure and Dynamics of the Psyche, P. 342 Paul Klee on Visible Reality: "Art does not reproduce the visible; rather, it makes visible…. My aim is always to get hold of the magic of reality and to transfer this reality into painting– to make the invisible visible through reality. It may sound paradoxical, but it is, in fact, reality which forms the mystery of our existence." — Paul Klee, "Creative Credo" from The Inward Vision: Watercolors, Drawings, Writings. Abrams, not dated; published c. 1958.
Wallace Stevens on
"These forms are visible
— Wallace Stevens, "The Owl in the Sarcophagus," (first publ. 1950) in |
Sunday, September 14, 2003
Sunday September 14, 2003
Skewed Mirrors
Readings on Aesthetics for the
Feast of the Triumph of the Cross
Part I —
Bill Moyers and Julie Taymor
Director Taymor on her own passion play (see previous entry), "Frida":
"We always write stories of tragedies because that's how we reach our human depth. How we get to the other side of it. We look at the cruelty, the darkness and horrific events that happened in our life whether it be a miscarriage or a husband who is not faithful. Then you find this ability to transcend. And that is called the passion, like the passion of Christ. You could call this the passion of Frida Kahlo, in a way."
— 10/25/02 interview with Bill Moyers
From transcript MOYERS: What happened to you in Indonesia. TAYMOR: This is probably it for me. This is the story that moves me the most…. I went to Bali to a remote village by a volcanic mountain on the lake. They were having a ceremony that only happens only every 10 years for the young men. I wanted to be alone. I was listening to this music and all of a sudden out of the darkness I could see glints of mirrors and 30 or 40 old men in full warrior costume– there was nobody in this village square. I was alone. They couldn't see me in the shadows. They came out with these spears and they started to dance. They did, I don't know, it felt like an eternity but probably a half hour dance. With these voices coming out of them. And they danced to nobody. Right after that, they and I went oh, my God. The first man came out and they were performing for God. Now God can mean whatever you want it to mean. But for me, I understood it so totally. The detail on the costumes. They didn't care if someone was paying tickets, writing reviews. They didn't care if an audience was watching. They did it from the inside to the outside. And from the outside to the in. And that profoundly moved me then. MOYERS: How did you see the world differently after you were in Indonesia? |
From transcript ….They did it from the inside to the outside. And from the outside to the in. And that profoundly moved me then. It was…it was the most important thing that I ever experienced. … ………………….. MOYERS: Now that you are so popular, now that your work is… TAYMOR: [INAUDIBLE]. MOYERS: No, I'm serious. Now that you're popular, now that your work is celebrated and people are seeking you, do you feel your creativity is threatened by that popularity or liberated by it? TAYMOR: No, I think it's neither one. I don't do things any differently now than I would before. And you think that sometimes perhaps if I get a bigger budget for a movie, then it will just be the same thing… MOYERS: Ruination. Ruination. TAYMOR: No, because LION KING is a combination of high tech and low tech. There are things up on that stage that cost 30 cents, like a little shadow puppet and a lamp, and it couldn't be any better than that. It just couldn't. Sometimes you are forced to become more creative because you have limitations. …. |
TAYMOR: Well I understood really the power of art to transform. I think transformation become the main word in my life. Transformation because you don't want to just put a mirror in front of people and say, here, look at yourself. What do you see? You want to have a skewed mirror. You want a mirror that says you didn't know you could see the back of your head. You didn't know that you could amount cubistic see almost all the same aspects at the same time. It allows human beings to step out of their lives and to revisit it and maybe find something different about it. |
It's not about the technology. It's about the power of art to transform. I think transformation becomes the main word in my life, transformation. Because you don't want to just put a mirror in front of people and say, here, look at yourself. What do you see? You want to have a skewed mirror. You want a mirror that says, you didn't know you could see the back of your head. You didn't know that you could…almost cubistic, see all aspects at the same time. And what that does for human beings is it allows them to step out of their lives and to revisit it and maybe find something different about it. |
Part II —
Inside and Outside: Transformation
(Research note, July 11, 1986)
Click on the above typewritten note to enlarge.
Summary of
Parts I and II:
See also
Geometry for Jews.
"We're not here to stick a mirror on you. Anybody can do that, We're here to give you a more cubist or skewed mirror, where you get to see yourself with fresh eyes. That's what an artist does. When you paint the Crucifixion, you're not painting an exact reproduction."
— Julie Taymor on "Frida" (AP, 10/22/02)
"She made 'real' an oxymoron,
she made mirrors, she made smoke.
She had a curve ball
that wouldn't quit,
a girlfriend for a joke."
— "Arizona Star," Guy Clark / Rich Alves
Sunday, July 13, 2003
Sunday July 13, 2003
ART WARS, 5:09
The Word in the Desert
For Harrison Ford in the desert.
(See previous entry.)
Words strain,
Crack and sometimes break,
under the burden,
Under the tension, slip, slide, perish,
Will not stay still. Shrieking voices
Scolding, mocking, or merely chattering,
Always assail them.
The Word in the desert
Is most attacked by voices of temptation,
The crying shadow in the funeral dance,
The loud lament of
the disconsolate chimera.— T. S. Eliot, Four Quartets
The link to the word "devilish" in the last entry leads to one of my previous journal entries, "A Mass for Lucero," that deals with the devilishness of postmodern philosophy. To hammer this point home, here is an attack on college English departments that begins as follows:
"William Faulkner's Snopes trilogy, which recounts the generation-long rise of the drily loathsome Flem Snopes from clerk in a country store to bank president in Jefferson, Mississippi, teems with analogies to what has happened to English departments over the past thirty years."
For more, see
The Word in the Desert,
by Glenn C. Arbery.
See also the link on the word "contemptible," applied to Jacques Derrida, in my Logos and Logic page.
This leads to an National Review essay on Derrida,
The Philosopher as King,
by Mark Goldblatt.
A reader's comment on my previous entry suggests the film "Scotland, PA" as viewing related to the Derrida/Macbeth link there.
I prefer the following notice of a 7-11 death, that of a powerful art museum curator who would have been well cast as Lady Macbeth:
Die Fahne Hoch, |
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From the Whitney Museum site:
"Max Anderson: When artist Frank Stella first showed this painting at The Museum of Modern Art in 1959, people were baffled by its austerity. Stella responded, 'What you see is what you see. Painting to me is a brush in a bucket and you put it on a surface. There is no other reality for me than that.' He wanted to create work that was methodical, intellectual, and passionless. To some, it seemed to be nothing more than a repudiation of everything that had come before—a rational system devoid of pleasure and personality. But other viewers saw that the black paintings generated an aura of mystery and solemnity.
The title of this work, Die Fahne Hoch, literally means 'The banner raised.' It comes from the marching anthem of the Nazi youth organization. Stella pointed out that the proportions of this canvas are much the same as the large flags displayed by the Nazis.
But the content of the work makes no reference to anything outside of the painting itself. The pattern was deduced from the shape of the canvas—the width of the black bands is determined by the width of the stretcher bars. The white lines that separate the broad bands of black are created by the narrow areas of unpainted canvas. Stella's black paintings greatly influenced the development of Minimalism in the 1960s."
From Play It As It Lays:
She took his hand and held it. "Why are you here."
"Because you and I, we know something. Because we've been out there where nothing is. Because I wanted—you know why."
"Lie down here," she said after a while. "Just go to sleep."
When he lay down beside her the Seconal capsules rolled on the sheet. In the bar across the road somebody punched King of the Road on the jukebox again, and there was an argument outside, and the sound of a bottle breaking. Maria held onto BZ's hand.
"Listen to that," he said. "Try to think about having enough left to break a bottle over it."
"It would be very pretty," Maria said. "Go to sleep."
I smoke old stogies I have found…
Cigar Aficionado on artist Frank Stella:
" 'Frank actually makes the moment. He captures it and helps to define it.'
This was certainly true of Stella's 1958 New York debut. Fresh out of Princeton, he came to New York and rented a former jeweler's shop on Eldridge Street on the Lower East Side. He began using ordinary house paint to paint symmetrical black stripes on canvas. Called the Black Paintings, they are credited with paving the way for the minimal art movement of the 1960s. By the fall of 1959, Dorothy Miller of The Museum of Modern Art had chosen four of the austere pictures for inclusion in a show called Sixteen Americans."
For an even more austere picture, see
For more on art, Derrida, and devilishness, see Deborah Solomon's essay in the New York Times Magazine of Sunday, June 27, 1999:
"Blame Derrida and
his fellow French theorists…."
See, too, my site
Art Wars: Geometry as Conceptual Art.
For those who prefer a more traditional meditation, I recommend
("Behold the Wood of the Cross")
For more on the word "road" in the desert, see my "Dead Poet" entry of Epiphany 2003 (Tao means road) as well as the following scholarly bibliography of road-related cultural artifacts (a surprising number of which involve Harrison Ford):
Wednesday, January 8, 2003
Wednesday January 8, 2003
In the Labyrinth of Memory
Taking a cue from Danny in the labyrinth of Kubrick's film "The Shining," today I retraced my steps.
My Jan. 6 entry, "Dead Poet in the City of Angels," links to a set of five December 21, 2002, entries. In the last of these, "Irish Lament," is a link to a site appropriate for Maud Gonne's birthday — a discussion of Yeats's "Among School Children."
Those who recall a young woman named Patricia Collinge (Radcliffe '64) might agree that her image is aptly described by Yeats:
Hollow of cheek as though it drank the wind
And took a mess of shadows for its meat
This meditation leads in turn to a Sept. 20, 2002, entry, "Music for Patricias," and a tune familiar to James Joyce, "Finnegan's Wake," the lyrics of which lead back to images in my entries of Dec. 20, 2002, "Last-Minute Shopping," and of Dec. 28, 2002, "Solace from Hell's Kitchen." The latter entry is in memory of George Roy Hill, director of "The Sting," who died Dec. 27, 2002.
The Dec. 28 image from "The Sting" leads us back to more recent events — in particular, to the death of a cinematographer who won an Oscar for picturing Newman and Redford in another film — Conrad L. Hall, who died Saturday, Jan. 4, 2003.
For a 3-minute documentary on Hall's career, click here.
Hall won Oscars for "Butch Cassidy and the Sundance Kid" and "American Beauty," and may win a posthumous Oscar for "Road to Perdition," last year's Irish-American mob saga:
"Tom Hanks plays Angel of Death Michael Sullivan. An orphan 'adopted' by crime boss John Rooney (Paul Newman), Sullivan worships Rooney above his own family. Rooney gave Sullivan a home when he had none. Rooney is the father Sullivan never knew. Too bad Rooney is the
Rock Island
branch of Capone's mob."
In keeping with this Irish connection, here is a set of images.
American Beauty |
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A Game of Chess |
I need a photo-opportunity. I want a shot at redemption. Don't want to end up a cartoon In a cartoon graveyard. — Paul Simon |
"Like a chess player, he knows that to win a tournament, it is sometimes wise to offer a draw in a game even when you think you can win it."
— Roger Ebert on Robert Duvall's character in "A Civil Action"
Director Steven Zaillian will take part in a tribute to Conrad L. Hall at the Palm Springs International Film Festival awards ceremony on Jan 11. Hall was the cinematographer for Zaillian's films "A Civil Action" and "Searching for Bobby Fischer."
"A Civil Action" was cast by the Boston firm Collinge/Pickman Casting, named in part for that same Patricia Collinge ("hollow of cheek") mentioned above.
See also "Conrad Hall looks back and forward to a Work in Progress." ("Work in Progress" was for a time the title of Joyce's Finnegans Wake.)
What is the moral of all this remembrance?
An 8-page (paper) journal note I compiled on November 14, 1995 (feast day of St. Lawrence O'Toole, patron saint of Dublin, allegedly born in 1132) supplies an answer in the Catholic tradition that might have satisfied Joyce (to whom 1132 was a rather significant number):
How can you tell there's an Irishman present
at a cockfight?
He enters a duck.
How can you tell a Pole is present?
He bets on the duck.
How can you tell an Italian is present?
The duck wins.
Every picture tells a story. |
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