Just What Is "the Passive Voice"?

Geoffrey K. Pullum, "Drinking the Strunkian Kool-Aid: victims of page 18":

Why are college-educated Americans so prone to think that simple active-voice intransitives like "bus blows up" or "took on racial overtones" or "were leaving" or "there will be setbacks" or "this happened," or even transitive examples like "has instructed us to," are in the passive voice?

(From Language Log.)

Ira, Jad, and Robert

Must listen: Ira Glass, Jad Abumrad, and Robert Krulwich on the differences between radio and television. Includes such gems as how radio amplifies intimacy and television turns gesture into parody, Jad's observation that This American Life made real people's true stories sound like fairytales, and how Stephen Colbert is more like a radio personality (his show more like a radio show, his audience more like a radio audience) than a television one.

(My own thesis about Colbert: it's his perfect miming of big-personality talk show hosts like Limbaugh, O'Reilly, Scarborough, Hannity, Olbermann, usw., most of whom started on radio, continue to host radio shows, and whose TV shows and audiences are still a whole lot like radio.)

Finally, You Too Can Be Marcus Aurelius

I am a sucker for long histories, especially when they're summarized with simple schema. Phillip Greenspun wrote this for a talk on how the internet has changed writing, under the subhead "Publishing from Gutenberg (1455) through 1990":

The pre-1990 commercial publishing world supported two lengths of manuscript:

• the five-page magazine article, serving as filler among the ads


• the book, with a minimum of 200 pages

Suppose that an idea merited 20 pages, no more and no less? A handful of long-copy magazines, such as the old New Yorker would print 20-page essays, but an author who wished his or her work to be distributed would generally be forced to cut it down to a meaningless 5-page magazine piece or add 180 pages of filler until it reached the minimum size to fit into the book distribution system.

In the same essaylet, Greenspun has a subhead, "Marcus Aurelius: The first blogger?":

Marcus Aurelius, Roman Emperor from 160 AD to 180 AD, kept a journal during a military campaign in central Europe (171-175). It was not available until after his death and not widely available until printed in 1558 as the Meditations...

This was preserved because the author had been Emperor. How much ancient wisdom was lost because the common Roman citizen lacked TCP/IP? [By 1700 BC, the Minoans were trading with Spain, had big cities with flush toilets, a written language, and moderately sophisticated metalworking technology. Had it not been for the eruption of Thera (on Santorini), it is quite possible that Romans would have watched the assassination of Julius Caesar on television.]

It's not all since-the-dawn-of-civilization stuff -- there are lots of examples of writing that really only works on the internet and more pedestrian things like the virtues of blogs over Geocities. "Webloggers generally use a standard style and don't play with colors and formatting the way that GeoCities authors used to." This shows how in the weblog, content becomes more important than form. (Psst-- It also suggests that if Minoan civilization had survived and spread, Augustine's Confessions might have been excerpted on a lot of home pages with lots of crappy animated GIFs.)

Via Daring Fireball.

In Praise of Post-

Music critic Simon Reynolds praises music's moments of in-between:

It rankles a bit that the late '80s are now treated as a mere prequel to grunge. The recently aired Seven Ages of Rock on VH1 Classic was a marked improvement on earlier TV histories of rock, which tended to jump straight from Sex Pistols to Nirvana. But its episode on U.S. alternative rock nonetheless presented groups like the Pixies, Dinosaur Jr., and Sonic Youth as preparing the ground for Nirvana. That's not how it felt at the time: Sonic Youth and the rest seemed fully formed significances in their own right, creative forces of monstrous power, time-defining in their own way (albeit through their refusal of the mainstream). My Melody Maker comrade David Stubbs wrote an end-of-year oration proclaiming 1988—annum of Surfer Rosa, Daydream Nation, My Bloody Valentine's Isn't Anything—to be the greatest year for rock music. Ever!

We actually believed this, and our fervor was infectious, striking an inspirational, Obama-like chord with young readers heartily sick of the idea that rock's capacity for renewal had been exhausted in the '60s or the punk mid-'70s. Yet that period will never truly be written into conventional history (despite efforts like Michael Azerrad's Our Band Could Be Your Life) because it doesn't have a name. It's too diverse, and it's not easily characterized. For instance, the groups were "underground," except that by 1988 most of them—Husker Du, Throwing Muses, Sonic Youth, Butthole Surfers—had already signed, or soon were to sign, to majors. Finally, it'll never get fairly written into history because, damn it, grunge did happen.

As I've gotten older, I like 80s alternative music better than the stuff I grew up with in the 90s, although now (with almost two decades' distance), the 90s looks better, and just plain different, from the radio I remember. (I didn't listen to Belle and Sebastian, Neutral Milk Hotel, or Smog in the 90s. I do now.)

The weird thing is that to be a precursor is a recipe for big sales but also diminished significance in your own right. The 80s are full of bands that influenced Nirvana who don't really sound like Nirvana, who don't sound ANYTHING like the rest of what passed for grunge, who actually don't make a lot of sense in that context.

But to be post- is a kind of liberation -- one has a sense of being reflective, developing, moving beyond something else, a continuation with that history but also a break. So the coolest thing to be is post-punk. It's so cool that the first half of this decade saw dozens of bands who were post-post-punk.

So Reynolds identifies two strains of in-between music to go along with 80s post-punk: post-disco and post-psychedelic. I'm convinced that these typologies totally work; I might be more invested in the post-psychedelia bands he lists than the post-disco ones, but it all sounds interesting. And in this case, naming is claiming: giving these bands and their sound a name actually gives you a context to talk about them, one that might be misleading (in which case, time to toss it out) but which might be a way to call more attention to things that would otherwise go unnoticed.

He also includes this nice postscript (har har) on post-rock and post-metal:

There are some other "post-" genres out there, but to my mind, they describe something quite different from the above. Take post-rock, a term that mysteriously emerged in the early '90s to describe experimental guitar bands that increasingly abandoned guitars altogether. (Oh, OK, it was me who came up with that one.)

What Kinds of Math Do We Need?

Biologists are debating how much quantitative analysis their field needs; at Language Log, Mark Liberman pivots to linguistics:

The role of mathematics in the language sciences is made more complex by the variety of different sorts of mathematics that are relevant. In particular, some areas of language-related mathematics are traditionally approached in ways that may make counting (and other sorts of quantification) seem at least superficially irrelevant — these include especially proof theory, model theory, and formal language theory.

On the other hand, there are topics where models of measurements of physical quantities, or of sample proportions of qualitative alternatives, are essential. This is certainly true in my own area of phonetics, in sociolinguistics and psycholinguistics, and so on. It's more controversial what sorts of mathematics, if any, ought to be involved in areas like historical linguistics, phonology, and syntax...

Unfortunately, the current mathematical curriculum (at least in American colleges and universities) is not very helpful in accomplishing this — and in this respect everyone else is just as badly served as linguists are — because it mostly teaches thing that people don't really need to know, like calculus, while leaving out almost all of the things that they will really be able to use. (In this respect, the role of college calculus seems to me rather like the role of Latin and Greek in 19th-century education: it's almost entirely useless to most of the students who are forced to learn it, and its main function is as a social and intellectual gatekeeper, passing through just those students who are willing and able to learn to perform a prescribed set of complex and meaningless rituals.)

My thoughts are still inchoate on this, so I'll throw it open -- is calculus 1) a waste of time for 80-90% of the folks who learn it, 2) unfairly dominating of the rest of useful mathematics, 3) one of the great achievements of the modern mind that everyone should know about, or 4) all of the above?

More to the point -- what kinds of maths (as they say in the UK) have you found to be most valuable to your later life, work, thinking, discipline, whatever?

And looking to the future - I don't think we have a mathematics entry as such in the New Liberal Arts book-to-come; but if we did, what should it look like?

The Negative Dialectics of Whiteness

Ta-Nehisi Coates:

The idea is that Latinos have a dual experience that whites don't have and that, all things being equal, they'll be able to pull from that experience and see things that whites don't. The problem with this reasoning is it implicitly accepts the logic (made for years by white racists) that there is something essential and unifying running through all white people, everywhere. But White--as we know it--is a word so big that, as a descriptor of experience, it almost doesn't exist.

Indeed, it's claims are preposterous. It seeks to lump the miner in Eastern Kentucky, the Upper West Side Jew, the yuppie in Seattle, the Irish Catholic in South Boston, the hipster in Brooklyn, the Cuban-American in Florida, or even the Mexican-American in California all together, and erase the richness of their experience, by marking the bag "White." This is a lie--and another example of how a frame invented (and for decades endorsed) by whites is, at the end of the day, bad for whites. White racism, in this country, was invented to erase the humanity and individuality of blacks. But for it to work it must, necessarily, erase the humanity of whites, too.

TNC of course makes the further (and necessary point) point that these are all fictions that become socially real.

P.S.: I realize the "negative dialectics" reference is probably too insidery for 98% of readers. It's a term that Theodor Adorno used for a title of his book. Hegel defined identity as "the identity of identity and nonidentity" - the idea being that any concept or act of identification glosses over differences and unifies things that are like in some ways but unlike in others. For Adorno, negative dialectics explores "the nonidentity of identity and nonidentity," i.e., disintegrating all of that.

Cf. the kind of weird quasi-discourse on whether Judge Sotomayor will or will not be the first "Hispanic" judge on the Supreme Court - the idea being that Justice Cardoza (whose ancestors, Portuguese Jews, emigrated to New York state in the eighteenth century) would qualify. If you try to pursue a purist/universalist idea of racial identity to the end, you start to focus on definitional descriptors (biological and/or cultural ancestry on the Iberian peninsula) that just wipe out all differences. "Hispanic" in this context may be as much of a lie-word -- that is to say, as powerful a concept -- as "white."

Faking It In Translation

Suzanne Menghraj loved Pierre Bayard's How to Talk About Books You Haven’t Read so much that she read it twice. She wanted to read Bayard's 2000 book Comment améliorer les oeuvres ratées (How to Improve Failed Works). But it hadn't been translated, and she couldn't speak or read French. So she decided to bang it out herself anyways:

I came very close to failing French several times over the eight years I studied the language. This does not make me proud. But it does make me want to explore my persistent lack of facility with a language whose structure and habits I understand only well enough to catch a word here, a sense or mood there (let’s say I “skim” French). And so, a good French-English dictionary in hand, I read “Hélas!” (literally, “Alas!”), the introduction to Comment améliorer les oeuvres ratées and was as taken with the iconoclastic ambitions expressed in it as I am with those expressed in How to Talk About Books You Haven’t Read—so taken that I decided to give translation of “Hélas!” a shot.

My own speaking French is terrible, and my reading French is so slow that I've read more than a few books with the original in one hand and a translation in the other, jotting notes with a pen between my teeth when I can't be bothered to put either book down. (I'm telling you - this is the only way to read Proust.)

And my German's probably about the same as Menghrai's French. I was astonished when I switched from philosophy to comparative literature, because suddenly everyone around me was fluent as hell - they were born in Austria, they spent every summer in Paris, they didn't just like to dick around with Kant or Baudelaire.

But I still think that my ambient awareness of, my ability to skim four or five different languages, has really helped me do a lot of things I otherwise wouldn't be able to do. I say, let's have more people half-assing it in languages not their own.

Language is like cooking, or sex: if you get all hung up on being really, really good, not only won't it be fun, you're probably never going to get around to doing it at all.

Via Willing Davidson at The Book Bench.

Sonority in Translation

Marvelous profile of Svetlana Gaier, translator of Dostoyevsky into German:

Svetlana Ivanov was 18 years old when the Germans marched into Kiev (she acquired the name Geier later from her husband, a violinist). Although these events were the prelude to great suffering for countless subjects of the Soviet Union, it was a time of great promise for the young woman. Like others willing to work for the Germans for a one-year period, she was eligible to receive a scholarship to go to Germany. Having received private lessons in French and German from childhood, she was able to work as an interpreter for a Dortmund construction firm that was erecting a bridge across the Dnieper River.

Svetlana and her mother – who came from a family of tsarist officers - were victims of Stalinism. Svetlana Geier still recalls watching as a small child while her grandmother cut up family photos into tiny pieces with manicuring scissors: under the Communist regime, their possession could have been dangerous. Her father, a plant breeding expert, was interned during the purges of 1938. He remained in prison for 18 months, was interrogated and abused, but nonetheless eventually released. The following year, he died from the after-effects of imprisonment. Still ostracized even after his release, he spent his final months in a dacha outside of town, cared for by his daughter.

In the eyes of the young interpreter’s countrymen, her work for the Germans had discredited her: "As far as they were concerned, I was a collaborator." After Stalingrad, she could easily imagine what awaited her under Soviet rule. She took advantage of an offer to enter the German Reich with her mother, somewhat starry-eyed, and still hoping to receive a scholarship. That she, a "worker from the east" (her automatic classification in Nazi Germany) actually received it - one of two Humboldt scholarships reserved for "talented foreigners" - borders on the miraculous. Playing benevolent roles in her lengthy and stirring account of these events are a generous entrepreneur, an alert secretary, and a pair of good-natured assistants at the Ministry for the Occupied Eastern Territories...

Now, a year before the end of World War II, Svetlana Ivanov began her literary studies. She recalls the very first lecture she heard, Walter Rehm's "The Essence of the Tragic," which she attended in the company of her fellow students, all of them men with war injuries. She still has her notes.

I'm reminded, more than a little ironically, of the line the rabbi speaks at the beginning of Tony Kushner's Angels in America: "You can never make that crossing that she made, for such Great Voyages in this world do not any more exist. But every day of your lives the miles that voyage between that place and this one you cross. Every day. You understand me? In you that journey is."

I really like this description of her translation method:

Svetlana Geier’s method, if one can call it that, is an acoustic one. She immerses herself in the text until she has absorbed it completely, is able to hear its unique tenor, or as she says, "its melody." Then she induces it to resound in German, and this again takes place acoustically, for Geier dictates her translations. They ring out aloud before ever becoming fixed on paper. Her Dostoevsky translations have received extraordinarily praise for this "sonorous" character in particular. Finally, it is said, the divergent voices of Dostoevsky’s protagonists have become distinguishable.

Geier's last translation, of a book by Dostoevsky that I haven't read, Podrostok - Geier's title, Ein grüner Junge, brings the German closer to Constance Garnett's A Raw Youth -- also sounds fascinating. But, I've already excerpted this short article to death, so you should click on it if you, you know, actually want to know something about her/FD's book.

The New Socialism is the New Humanism

We loooove Kevin Kelly around here at Snarkmarket. Robin tipped me off to his stuff and he's since joined Atul Gawande, Roger Ebert, Virginia Heffernan, Clay Shirky, Michael Pollan, Clive Thompson, Gina Trapani, Jason Kottke, Ben Vershbow, Hilzoy, Paul Krugman, Sy Hersh, and Scott Horton (among others) in the Gore-Gladwell Snarkfantastic Hall of Fame. Dude should have his own tag up in here.

But I think there's a rare misstep (or rather, misnaming) in his new Wired essay, "The New Socialism: Global Collectivist Society Is Coming Online." It's right there in the title. That S-word. Socialism.

Now, don't get me wrong. I like socialism where socialism makes sense. Almost everyone agrees that it makes sense to have a socialized police and military. I like socialized (or partially socialized) education, and I think it makes a lot of sense to have socialized health insurance, as part of a broad social safety net that helps keep people safe, capable, knowledgeable, working. Socialism gets no bad rap from me.

I know Kelly is using the word socialism as a provocation. And he takes pains to say that the new socialism, like the new snow, is neither cold nor wet:

We're not talking about your grandfather's socialism. In fact, there is a long list of past movements this new socialism is not. It is not class warfare. It is not anti-American; indeed, digital socialism may be the newest American innovation. While old-school socialism was an arm of the state, digital socialism is socialism without the state. This new brand of socialism currently operates in the realm of culture and economics, rather than government—for now...

Instead of gathering on collective farms, we gather in collective worlds. Instead of state factories, we have desktop factories connected to virtual co-ops. Instead of sharing drill bits, picks, and shovels, we share apps, scripts, and APIs. Instead of faceless politburos, we have faceless meritocracies, where the only thing that matters is getting things done. Instead of national production, we have peer production. Instead of government rations and subsidies, we have a bounty of free goods.

But I think of socialism as something very specific. It's something where a group of citizens pools their resources as part of a democratic (and at least partially technocratic) administering of benefits to everyone. This could be part of a nation-state or a co-op grocery store. And maybe this is too Hobbesian, but I think about it largely as motivated by a defense against something bad. Maybe there's some kind of general surplus-economy I'm missing where we can just socialize good things without risk. That'd be nice.

When masses of people who own the means of production work toward a common goal and share their products in common, when they contribute labor without wages and enjoy the fruits free of charge, it's not unreasonable to call that socialism.

But I'll put this out as an axiom: if there's no risk of something genuinely bad, no cost but opportunity cost, if all we're doing is passing good things around to each other, then that, my friend, is not socialism.

This is a weird paradox: what we're seeing emerge in the digital sphere is TOO altruistic to be socialism! There isn't enough material benefit back to the individual. It's not cynical enough! It solves no collective action problems! And again, it's totally individualistic (yet totally compatible with collectivities), voluntarist (yet totally compatible with owning one's own labor and being compensated for it), anti-statist (yet totally compatible with the state). It's too pure in its intentions and impure in its structure.

Kelly, though, says, we've got no choice. We've got to call this collectivism, even if it's collective individualism, socialism:

I recognize that the word socialism is bound to make many readers twitch. It carries tremendous cultural baggage, as do the related terms communal, communitarian, and collective. I use socialism because technically it is the best word to indicate a range of technologies that rely for their power on social interactions. Broadly, collective action is what Web sites and Net-connected apps generate when they harness input from the global audience. Of course, there's rhetorical danger in lumping so many types of organization under such an inflammatory heading. But there are no unsoiled terms available, so we might as well redeem this one.

In fact, we have a word, a very old word, that precisely describes this impulse to band together into small groups, set collective criteria for excellence, and try to collect and disseminate the best, most useful, most edifying, most relevant bodies of knowledge as widely and as cheaply as possible, for the greatest possible benefit to the individual's self-cultivation and to the preservation and enrichment of the culture as a whole.

And that word is humanism.

A Messe Of Pottage

So there's this huge political money scandal in the UK. The Telegraph's Simon Heffer says, let's get Puritanical -- as in the real Puritans:

Image via Wikipedia

What is now needed is the Cromwellian touch, for I do not believe Parliament's standing has been lower since Oliver dismissed the Rump in April 1653. Mr Cameron should sack from his front bench all those exposed in unacceptable use of taxpayers' money. Central Office should ask chairmen of constituency parties whose MPs have behaved disgracefully to consider whether the chances of the seat being held at the next election would be helped by the selection of a new, financially untainted candidate. To take this swift action now would secure Mr Cameron's moral advantage; it would greatly damage the Prime Minister and the Labour Party; it would put pressure on Mr Brown to do precisely the same.

Heffer even busts out one of my favorite Cromwell stories:

However, we all know what Mr Brown should do, and again Cromwell provides us with our lead. Remember the words he uttered to the Rump, in his anger at its failure to consolidate the new England after the second civil war: "It is high time for me to put an end to your sitting in this place, which you have dishonoured by your contempt for all virtue, and defiled by your practice of every vice; ye are a factious crew, and enemies to all good government; ye are a pack of mercenary wretches, and would like Esau sell your country for a mess of pottage... Is there a single virtue now remaining amongst you? Is there one vice you do not possess? Ye have no more religion than my horse; gold is your god; which of you have not bartered your conscience for bribes?... Ye are grown intolerably odious to the whole nation; ye were deputed here by the people to get grievances redress'd, and are yourselves gone... In the name of God, go!"

The trouble is, this is EVERYBODY's favorite Cromwell speech, and he probably never said most of it. Mercurius Politicus has got the goods:

The earliest record I can find of it is in Thomas Mortimer’s The British Plutarch (1816), which gives this source for it:

The following piece said to have been found lately among some papers which formerly belonged to Oliver Cromwell is supposed to be a copy of the very words addressed by him to the members of the Long Parliament when he turned them out of the House. It was communicated to the Annual Register for 1767 by a person who signed his name T Ireton and said the paper was marked with the following words Spoken by Oliver Cromwell when he put an end to the Long Parliament.

I've had a look through the Annual Register on ECCO but can’t trace the original source. It's true that various letters and other Cromwelliana were turning up during the eighteenth century and onwards into the nineteenth, but a few things make the speech seem too good to be true. The fact that it purports to be a direct transcript, when it's unlikely anyone would have been recording it verbatim, is one. The reference to T Ireton is another -- perhaps an attempt to suggest authenticity by implying a descendant of Henry Ireton had got hold of the speech, but of course Ireton had died in 1651. So without wanting to be a spoilsport, the version of the speech being quoted in the press may not be what it purports to be.

I would look myself to confirm or refute MP's findings, but an injection my dissertation advisor gave me when I kept on doing research on "blood and treasure" instead of writing about Ezra Pound means that when I look at EEBO or ECCO for more than fifteen minutes at a stretch, my eyes begin to bleed.

For the record though, my all-time favorite Cromwell story involves another speech he purportedly gave, this time about torturing (probably) the Levellers (which Leveller John Lilburne somehow managed to overhear AND get to the printer while he was still in prison):

Lt. General Cromwell (I am sure of it) very loud, thumping his fist upon the Council table, til it rang again, and heard him speak in these very words or to this effect; I tell you, Sir, you have no other way to deal with these men, but to break them in pieces; and thumping upon the Council table again, he said, Sir, let me tell you that which is true, if you do not break them, they will break you; yea and bring all the guilt of the blood and treasure shed and spent in this kingdom upon your head and shoulders; and frustrate and make void all that work, that with so many years' industry, toil and pains you have done, and so render you to all rational men in the world as the most contemptiblest generation of silly, low-spirited men in the earth, to be broken and routed by such a despicable, contemptible generation of men as they are; and therefore, Sir, I tell you again, you are necessitated to break them.

Cromwell certainly did have a way of speaking his mind.

(Via Mercurius Politicus.)

Now That's What I Call "Inventio"

James Fallows, "On eloquence vs. prettiness":

[Obama's] eloquence is different from what I think of as rhetorical prettiness -- words and phrases that catch your notice as you hear them, and that often can be quoted, remembered, and referred to long afterwards. "Ask not..." from John F. Kennedy. "Blood, toil, tears, and sweat" from Winston Churchill. "Only thing we have to fear is fear itself" from FDR. "I have a dream," from Martin Luther King. Or, to show that memorable language does not necessarily mean elevated thought, "segregation today, segregation tomorrow, segregation forever!" from the early George C. Wallace.

At rare moments in history, language that goes beyond prettiness to beauty is matched with original, serious, difficult thought to produce the political oratory equivalent of Shakespeare. By acclamation Lincoln's Second Inaugural Address is the paramount American achievement of this sort: "With malice toward none, with charity for all, with firmness in the right as God gives us to see the right..."

The reason to distinguish eloquence of thought from prettiness of expression is that the former tells you something important about the speaker, while the latter may or may not do so. Hired assistants can add a fancy phrase, much as gag writers can supply a joke. Not even his greatest admirers considered George W. Bush naturally expressive, but in his most impressive moment, soon after the 9/11 attacks, he delivered a speech full of artful writerly phrases, eg: "Whether we bring our enemies to justice or bring justice to our enemies, justice will be done." Good for him, and good for his staff.

Rhetorical polish, that is, can be a staff-enhanced virtue. The eloquence that comes from original thought is much harder to hire, or to fake. This is the sort of eloquence we've seen from Obama often enough to begin to expect.

(Sorry for the long quote, but I wanted to include all of Fallows's examples.)

Also --

Inventio is the system or method used for the discovery of arguments in Western rhetoric and comes from the Latin word, meaning "invention" or "discovery". Inventio is the central, indispensable canon of rhetoric, and traditionally means a systematic search for arguments (Glenn and Goldthwaite 151).

Inventio comes from the Latin invenire, meaning "to find" or "to come upon". The same Latin root later gave us the English word inventor. Invenire is derived from the Greek heuriskein, also meaning "to find out" or "discover" (cf. eureka, "I have found it").

What I Have Learned About Teaching By Being A Parent, Vol. 1

Axiom: You can't teach anyone anything without intentionally or accidentally modeling humanity for them. It isn't enough to adequately convey information to students or take care of the mechanics of teaching - this is just feeding and changing diapers. You have to choose or (more properly) cultivate the form of humanity you want to perform/become/become through performing/perform through becoming.

Corollary 1: The most important and humbling thing that any teacher must learn is respect for humanity that fundamentally differs from yours. If you are studious and a hard worker, you have to avoid the temptation to identify with and reward your students who are studious hard workers. If you are a charismatic and eloquent speaker, you have to resist the urge to cut your charismatic students more slack. This is above all true when this identification with your students flatters your own (perhaps aspiring) identity in some way.

Corollary 2: The first corollary to this axiom does not follow logically from it, but rather contradicts it. This is just and proper.

Corollary 3: The Latin word for both this axiom and its first corollary is caritas. It means both charity and love.

Unique Viewers / Unique Readers

Translator/critic Wyatt Mason sums up a year of terrific writerly blogging for Harpers:

According to the webmaster, some hundreds of thousands of people (or "unique visitors," in the creepily Rumsfeldean turn) have read my posts over the year. Yes, in the web-world, where a nipple slip can net you a million sets of eyes in a breathless blink and click, these are Lilliputian numbers. In my world, however, those are towering digits, enormous for what they might say about the reading life: that there is still, in our noisy culture, a quiet but forcible interest in finding good books to read, and in debating what makes books good.

We "unique readers" know this, in our solitary hours. But it is pleasing, at times, to have company in that knowledge, to know that one isn't alone in one's enthusiasms. For my part, I have taken great pleasure in the enthusiasm of readers for this space, and am grateful for the time you've spent here. For now, know that I'm turning my attention to other tasks, with the expectation, at some point future, of returning to one not unlike this.

I can't quite put my finger on what I like about this farewell address (other than that I really like Mason's blog) -- all of the sentiments and tropes are expected, but their subtle, daisy-chained resonances are so gracefully done that it feels both fresh and sincere.

Nom De Whatever

Intriguing aside in this Slate article by Huan Hsu on office workers in China adopting English names:

In the United States, people tend to view names and identities as absolute things—which explains why I agonized over deciding on an English name—but in China, identities are more amorphous. My friend Sophie flits amongst her Chinese name, English name, MSN screen name, nicknames she uses with her friends, and diminutives that her parents call her. "They're all me," she says. "A name is just a dai hao." Dai hao, or code name, can also refer to a stock's ticker symbol.

h/t: Saheli

Every Little Thing About Things

So, I've been following this Columbia U course blog called "thing theory" for a while now, enjoying the smart discussions of philosophy of things as they've trickled out. (Things are a personal passion of mine, and my dissertation is on the material culture of modernist art/lit/cinema.)

Well, it being the end of the semester, the blog is now positively blowing up. People are taking stances, saying what and who they like and don't like, and generally trying to put it all together for future thinking about, um, things.

So if you like sentences like these:

I understand that if one focuses on these aspects, the zebra ceases to exist, but the zebra is not a hard concrete thing, it is the manifestation of a particular network, a network that repeats itself (with slight variations of course) to create millions of similar networks we call zebras. I get it.

Then, my friend, you've got to jump in and check out this discussion. Tell them that Snarkmarket sent you.

Gay History vs. Queer Studies

Larry Kramer at Yale:

It took a long time for Yale to accept Kramer money. After a number of years of trying to get Yale to accept mine for gay professorships or to let me raise funds for a gay student center, (both offers declined), my extraordinary straight brother Arthur offered Yale $1 million to set up the Larry Kramer Initiative for Lesbian and Gay Studies and Yale accepted it. My good friend and a member of the Yale Corporation, Calvin Trillin, managed to convince President Levin that I was a pussycat. The year was 2001.

Five years later, in 2006, Yale closed down LKI, as it had come to be called. Yale removed its director, Jonathan David Katz. All references to LKI were expunged from Web sites and answering machines and directories and syllabuses. One day LKI was just no longer here.

When this happened I thought my heart would break.

I wanted gay history to be taught. I wanted gay history to be about who we are, and who we were, by name, and from the beginning of our history, which is the same as the beginning of everyone else’s history.

This is a great speech, even though it's peppered with the occasional, um, surprising claims ("George Washington was gay, and that his relationships with Alexander Hamilton and the Marquis de Lafayette were homosexual... his feelings for Hamilton led to a government and a country that became Hamiltonian rather than Jeffersonian") and a tirade against queer studies that feels misplaced and, at times, childish:

It seems as if everything is queer this and queer that... Just as a point of information, I would like to proclaim with great pride: I am not queer! And neither are you. When will we stop using this adolescent and demeaning word to identify ourselves? Like our history that is not taught, using this word will continue to guarantee that we are not taken seriously in the world.

Just like dressing "in drag," "acting" transgendered, or not wanting to let other people define your identities for you guarantee that you won't be taken seriously in the world. Oh, it matters so much to be taken seriously.

In particular, it seems foolish to blame scholars of literature and anthropology or communication for doing what they do with anything rather than history or politics departments who refuse to give gay history a foothold.

Folks care about the words they use, and are chilly towards "homosexual," not because they refuse to grant that same-sex desire/partnering/sex have always been around, but because 1) lots of people's sense of their gender/sexuality doesn't fall under what we'd just call "gay" or "homosexual," not least because 2) to pick of an example, if you were born an anatomical woman but think of yourself as a man attracted to women, you wouldn't think of your attraction as "same-sex," and 3) people finally get to define the words for themselves! "Homosexuality" is a medical word; "sodomy" is religious; "queer" is social. They all have different valences, but the last offers a flexibility that for many, many people, is highly desirable.

Now, I absolutely agree that Eve K Sedgwick doesn't do what George Chauncey does, and that we need about a hundred more Chaunceys a hundred times more than we need a hundred more Sedgwicks. But gosh, Larry, don't bash folks for not being serious because you don't like the name. Bash the institution for taking your money and not supporting what you wanted to do.

Also, pick up Epistemology of the Closet sometime and give it a read. I think you'd find that this marvelous turn of phrase you use (wait for the end) echoed nicely there:

Franklin Pierce, who became one of America's worst presidents, and Nathaniel Hawthorne, who became one of our greatest writers, as roommates at Bowdoin College had interactions that changed them both forever and, indeed, served as the wellspring for what Hawthorne came to write about. Pierce was gay. And Hawthorne? Herman Melville certainly wanted him to be.

Audio For Dummies

Copyblogger lays out some guidelines for producing engaging podcasts or other audio recordings. Please note that if you maximize every suggestion, you wind up with a perfect episode of Radio Lab. This seems like a halfway-decent validation of their merit.

Via iLibrarian.

Snarkmarket Reading Survey

Something Walter Benjamin said has interested me for a while now:

If centuries ago [writing] began gradually to lie down, passing from the upright inscription to the manuscript resting on sloping desks before finally taking itself to bed in the printed book, it now begins just as slowly to rise again from the ground. The newspaper is read more in the vertical than in the horizontal plane, while film and advertisements force the printed word entirely into the dictatorial perpendicular.

--- One Way Street (1928)

If Benjamin's right, then this is a reading revolution that's still underway -- expanding from film, advertisements, and newspapers to television, computer, and telephone screens. Even though we're using all these different devices, they just might be participating in this dyad of vertical vs. historical reading.

I've become something of an amateur anthropologist of how people read -- watching people read books or papers or from their phones or laptops in public places -- but I'm curious: how do you read?

* What kind of device(s)?
* Where is your body?
* Where is your reading material?
* How do you prefer to read?
* How do you read most often?
* Where/how is it hardest for you to read?
* What are your reading surfaces -- desks, tables, a bed, your own body?
* Do you use any prosthetic aids -- glasses, something to raise your laptop upwards?
* How did you read as a child? Ten years ago? What's changed?

Send pictures or movies even! Images of reading!

Paleoblogging

Two weeks ago I praised Harper's Scott Horton, who in addition to tiptop legal/political commentary regularly serves up poignant and relevant chunks of older texts, and lamented that more bloggers don't mine the past as well or as often as they do the just-this-minute.

I don’t have to impress upon you the need to embrace the new... You have to continue to challenge yourself as a reader - a serious reader. And as one who learns - a serious student. That you have not calcified. That you do not know what you think you know, least of all who or what or where or especially WHEN is important... Get a library card and wander somewhere dusty. Find something real. And then blog about it — bring it into this world. Scan that creaky wisdom, make it sing. We need many things now, but wisdom most of all.

There are actually a whole microclass of bloggers and online commentators who do what Horton does. And I think I've come up with a good name for what they do: paleoblogging.

Like paleontologists, paleobiologists, and paleoarcheologists, Paleobloggers dig up blogworthy material from the past to see what makes it tick. But instead of our prehistorical past, paleoblogging focuses on our analog past, blending in somewhere in the mid-1960s. See after the jump for my abbreviated field guide to paleoblogging.

What's Still In The Inbox

Some people keep tabs open in their browser for days or weeks; I keep them open in my well-loved RSS reader NetNewsWire. (NNW doubles as a browser; I almost certainly do more READING of web content there than in Firefox.)

I like it -- it keeps the old stuff next to the new stuff, and puts little pictures of what I want to read or re-read. I usually use MarsEdit to blog stuff, and MarsEdit is really well integrated with NetNewsWire, so it's a good workflow to keep things open that I want to post to Snarkmarket eventually, or to make some other use of. (MarsEdit doesn't play nice with Movable Type 3.2 [edit - but see below], which is why I occasionally have crazy characters in my posts for smart quotes, apostrophes, em-dashes, usw.)

Anyways, like any other workflow, this one gets backed up; I can't think of exactly what I want to say, or (more often) other stuff gets in the way. But I think it's still good to take some time to register the things I'm thinking about, because you might want to think about them too. Here's what's still in my inbox.

• if:book, "design and dasein: heidegger against the birkerts argument." E-book readers and phenomenology? Content, thy name is Carmody. Disappointingly, author Dan Piepenbring hasn't actually read a lot of Heidegger, so the argument is a little underdeveloped (check my comment down the thread). I really want to blog about this, but I also wanted effectively to remake the whole idea from scratch, and I don't have the time right now to do that.


• CFP for Wordless Modernism at MSA 11. Academic CFP listservs come in RSS form now! This is so, so sweet. So is the CFP here: "If, as W.J.T. Mitchell has argued, the 'linguistic turn' of the early twentieth century took place alongside a concomitant 'pictorial turn,' how does this change the way we approach modernism’s engagement with visual media and theories of sensation?" See also “Film Grammar and Literary Modernism”. If I can't get a paper in Montreal this year, I need to hang it up.


• Two other cool CFPs: Multiple Perspectives on Collecting and the Collection (for a Spanish-English journal -- I may submit something from my chapter on Borges, Melville, and Citizen Kane) and Re-viewing Black Mountain College, for a conference at the BMC museum.


• "Beyond Life Hacks: Reusable Solutions to Common Productivity Problems." Gina Trapani is so, so good. I look at this fight-procrastination guide every day now, trying to read it first thing in the morning.


• "Gabriel García Márquez, literary giant, lays down his pen." In 2005, García Márquez didn't write a line. There probably won't be any new books in his lifetime. (PS: Go read One Hundred Years Of Solitude. Just do it. I won't tell anyone you haven't yet.)


• Clement Greenberg at 100. "I’m so excited. I’m one of the few graduate students who will be presenting at a centennial symposium looking back to the life and work of the legendary Clement Greenberg. (So my name isn’t listed yet on the official publicity, and that’s all right. I haven’t paid enough dues yet to warrant headlining status. Rosalind Krauss and Thierry de Duve, Luke Menand and Serge Guilbaut have)." I wonder how this conference went?


• Diana Kimball drops this perfect quote from Bruno Latour:
  

  In politics as in science, when someone is said to ‘master’ a question or to ‘dominate’ a subject, you should normally look for the flat surface that enables mastery (a map, a list, a file, a census, the wall of a gallery, a card-index, a repertory); and you will find it.



• Wyatt Mason on Proust and Nabokov. I've really been loving Pale Fire lately.


• Jason Kottke, "Gairville." A Brooklyn neighborhood (now Dumbo) once named for the guy (Robert Gair) who invented the modern cardboard box. Jason's interested in the neighborhood; I'm interested in the boxes.


• "Obama Offers Plan to Improve Care for Veterans." Electronic records come to the VA. I want to write a post called "In Praise of Bureaucrats," about how "bureaucracy" has such a mixed meaning as an insult/complaint (meaning both robotic impersonality and feudalist inefficiency) and how much really good information science (and scientists) could improve, um, everything. Not a new liberal art as such, but maybe the new engineering.


• "Substance and Style" (on Wes Anderson). Watched The Royal Tenenbaums the other day, and thought a lot about the subtleties of the writing, especially for Royal.
  

  Royal: Can I see my grandsons?
  Chas: Why?
  Royal: Because I finally want to meet them.

  
  That little inversion -- "finally want to," instead of the expected "want to finally" -- which could (almost) be unintentional -- tells you so much about Royal. Nine out of ten phrases are like that.

Now, to fill up the tabs again.