Forgetfulness: Making the Modern Culture of Amnesia

John Gray very warmly reviews Francis O’Gorman’s Forgetfulness: Making the Modern Culture of Amnesia. Trying to control culture from a rationalistic perspective is bound to frustrate: the upshot is that cultural marxists have to double down, manifest as even more authoritarian. Their whole project is akin to “pissing in the wind” but we pay a grim price for the eventual cyclical abeyance of this pointless and ill-founded exercise.

Today, disparaging the past is a mark of intellectual respectability

In the 18th and 19th centuries, Whig history meant history written as a story of continuing improvement. Today, it means history written as an exercise in reproach and accusation in which universal human evils are represented as being exclusively the products of Western power.

The end result of a systematic devaluation of the past, however, is a condition of confusion not unlike that experienced by those who suffer from Alzheimer’s disease.

Yet history never does stop or begin anew.

Now the liberal West is in the midst of its own cultural revolution.

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Island of the Colorblind

Photographer Sanne de Wilde’s The Island of the Colorblind investigates a Pacific atoll where an unusually high percentage of the population has total color blindness. This phenomenon will of course be familiar to those who have read Oliver Sacks’ book and have seen the accompanying documentary.

THE ISLAND OF THE COLORBLIND

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THE LOSS OF THE CREATURE

It may be recovered by a dialectical movement which brings one back to the beaten track but at a level above it. For example, after a lifetime of avoiding the beaten track and guided tours, a man may deliberately seek out the most beaten track of all, the most commonplace tour imaginable: he may visit the canyon by a Greyhound tour in the company of a party from Terre Haute-just as a man who has lived in New York all his life may visit the Statue of Liberty. (Such dialectical savorings of the familiar as the familiar are, of course, a favorite stratagem of The New Yorker magazine. ) The thing is recovered from familiarity by means of an exercise in familiarity. Our complex friend stands behind his fellow tourists at the Bright Angel Lodge and sees the canyon through them and their predicament, their picture taking and busy disregard. In a sense, he exploits his fellow tourists; he stands on their shoulders to see the canyon. Such a man is far more advanced in the dialectic than the sightseer who is trying to get off the beaten track–getting up at dawn and approaching the canyon through the mesquite. This stratagem is, in fact, for our complex man the weariest, most beaten track of all.

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It may be recovered as a consequence of a breakdown of the symbolic machinery by which the experts present the experience to the consumer. A family visits the canyon in the usual way. But shortly after their arrival, the park is closed by an outbreak of typhus in the south. They have the canyon to themselves. What do they mean when they tell the home folks of their good luck: “We had the whole place to ourselves”? How does one see the thing better when the others are absent? Is looking like sucking: the more lookers, the less there is to see? They could hardly answer, but by saying this they testify to a state of affairs which is considerably more complex than the simple statement of the schoolbook about the Spaniard and the m illions who followed him. It is a state in which there is a complex distribution of sovereignty, of zoning.

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This dialectic of sightseeing cannot be taken into account by planners, for the object of the dialectic is nothing other than the subversion of the efforts of the planners. The dialectic is not known to objective theorists, psychologists, and the like. Yet it is quite well known in the fantasy-consciousness of the popular arts. The devices by which the museum exhibit, the Grand Canyon, the ordinary thing, is recovered have long since been stumbled upon. A movie shows a man visiting the Grand Canyon. But the moviemaker knows something the planner does not know. He knows that one cannot take the sight frontally. The canyon must be approached by the stratagems we have mentioned: the Inside Track, the Familiar Revisited, the Accidental Encounter. Who is the stranger at the Bright Angel Lodge? Is he the ordinary tourist from Terre Haute that he makes himself out to be? He is not. He has another objective in mind, to revenge his wronged brother, counterespionage, etc. By virtue of the fact that he has other fish to fry, he may take a stroll along the rim after supper and then we can see the canyon through him. The movie accomplishes its purpose by concealing it. Overtly the characters (the American family marooned by typhus) and we the onlookers experience pity for the sufferers, and the family experience anxiety for themselves; covertly and in truth they are the happiest of people and we are happy through them, for we have the canyon to ourselves. The movie cashes in on the recovery of sovereignty through disaster. Not only is the canyon now accessible to the remnant; the members of the remnant are now accessible to each other; a whole new ensemble of relations becomes possible-friendship, love, hatred, clandestine sexual adventures. In a movie when a man sits next to a woman on a bus, it is necessary either that the bus break down or that the woman lose her memory. (The question occurs to one: Do you imagine there are sightseers who see_ sights just as they are supposed to? a family who live in Terre Haute, who decide to take the canyon tour, who go there, see it, enjoy it immensely, and go home content? a family who are entirely innocent of all the barriers, zones, losses of sovereignty I have been talking about? Wouldn’t most people be sorry if Battleship Point fell into the canyon, carrying all one’s fellow passengers to their death, leaving one alone on the South Rim? I cannot answer this. Perhaps there are such people. Certainly a great many American families would swear they had no such problems, that they came, saw, and went away happy. Yet it is just these families who would be happiest if they had gotten the Inside Track and been among the surviving remnant.) It is now apparent that as between the many measures which may be taken to overcome the opacity, the boredom, of the direct confrontation of the thing or creature in its citadel of symbolic investiture, some are less authentic than others. That is to say, some stratagems obviously serve other purposes than that of providing access to being-for example, various unconscious motivations which it isn’t necessary to go into here.

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The End of Beauty in Architecture

The very excellent Justin Shubow. I didn’t realize just how intellectually and morally bankrupt, soul-destroying and downright perverse some architects are. The talk gets quite grim towards the end (around 24.30) when the philosophical underpinnings are brought in.

Masayoshi Sukita

Would someone who owns a copy of this book please invite me to their house to see it: I will bring along the finest archival white gloves. And we can’t do it without Bowie’s favourite wine (Mr. Sukita can tell you which one it is). There is a very slight interview with Masayoshi that is being endlessly recycled by a variety of publications but here is the best profile (at least in English) that I’ve come across. Here is Masayoshi Sukita’s website.

[O]ver eighty percent of the images selected have never been seen or published before.

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The Last Great Ape

I had the good fortune to meet at a conference the very excellent Frances White who is featured in this documentary. Frances is so much more interesting and empirically sound than the cultural anthropologists who typically operate under a highly derivative and lazy Marxist lens.

Didymus the Blind and the Alexandrian Christian Reception of Philo

This recent title caught my attention given my longstanding interest in Philo. The index heavily features David Runia, which prima facie, is a good indicator.

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