Friday 27 July 2018

Alan Hollinghurst: The Sparsholt Affair


Art, literature and sexuality from WWII to now in privileged Britain.

It is hard to do justice to old pleasures that cannot be revived—we seem half to disown our youthful selves, who loved and treasured them.


In truth the memoir was a game of postponement – a trick he played on himself almost daily, and fell for every time. There would be a poor and evasive morning, with letters to write as well, and a number of phone calls that had to be made; then lunch, at a place not necessarily close, and several things to do after lunch, with mounting anxiety in the two hours before six o’clock: and then a drink, a glow of resolve and sensible postponement till the following morning, when, too hung-over to do much work before ten, he would seek infuriated refuge, about eleven forty-five, in the trying necessity of going out once more to lunch. Over lunch, at Caspar’s or at the Garrick, he would be asked how work was going, when it could be expected, and the confidence of the questioner severely inhibited his answers – they had a bottle of wine, no more, but still the atmosphere was appreciably softened, his little hints at difficulties were taken as mere modesty – ‘I’m sure it will be marvellous’ – ‘It will take as long as it takes’ – and he left fractionally consoled himself, as if some great humane reprieve were somehow possible, and time (as deadline after deadline loomed and fell away behind) were not an overriding question. In the evenings especially, and towards bedtime, half-drunk, he started seeing connexions, approaches, lovely ideas for the work, and sat suffused with a sense of the masterly thing it was in his power to do the next morning.

Yuval Noah Harari: Sapiens: A Brief History of Humankind


Humans, evolution and stupidity.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!


The romantic contrast between modern industry that “destroys nature” and our ancestors who “lived in harmony with nature” is groundless. Long before the Industrial Revolution, Homo sapiens held the record among all organisms for driving the most plant and animal species to their extinctions. We have the dubious distinction of being the deadliest species in the annals of life.


Ever since the Cognitive Revolution, Sapiens have thus been living in a dual reality. On the one hand, the objective reality of rivers, trees and lions; and on the other hand, the imagined reality of gods, nations and corporations. As time went by, the imagined reality became ever more powerful, so that today the very survival of rivers, trees and lions depends on the grace of imagined entities such as the United States and Google.


This is the essence of the Agricultural Revolution: the ability to keep more people alive under worse conditions.


The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’ The capitalist–consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money and that the masses give free reign to their cravings and passions and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How though do we know that we'll really get paradise in return? We've seen it on television.


As far as we can tell from a purely scientific viewpoint, human life has absolutely no meaning. Humans are the outcome of blind evolutionary processes that operate without goal or purpose. Our actions are not part of some divine cosmic plan, and if planet earth were to blow up tomorrow morning, the universe would probably keep going about its business as usual. As far as we can tell at this point, human subjectivity would not be missed. Hence any meaning that people inscribe to their lives is just a delusion.


In order to change an existing imagined order, we must first believe in an alternative imagined order.

Friday 13 July 2018

Grayson Perry: The Descent of Man


Pithy critique of masculinity by the contemporary artist.

Because I am a transvestite, people often assume that this gives me a special insight into the opposite gender. But this is rubbish: how can I, brought up as a man, know anything about the experience of being a woman? It would be insulting to women if I thought I did. If anything, it gives me a sharper insight into what it is to be a man, since from the age of twelve I have been questioning my own masculinity.


Examining masculinity can seem like a luxury problem, a pastime for a wealthy, well-educated, peaceful society, but I would argue the opposite: the poorer, the more undeveloped, the more uneducated a society is, the more masculinity needs realigning with the modern world, because masculinity is probably holding back that society. All over the globe, crimes are committed, wars are started, women are being held back, and economies are disastrously distorted by men, because of their outdated version of masculinity.

Leonora Carrington: Down Below


Surrealist relates her mental health breakdown in Spain at the dawn of WWII.

I think she was mistaken when she said I was torturing myself. I think that she interpreted me fragmentarily, which is worse than not to interpret at all.


How could I write this when I don't even dare think about it? I am terribly anguished, yet I cannot continue living alone with such a memory...I know that once this has been written down, I shall be delivered. You must know, otherwise I shall be persecuted to the end of my living days. But shall I be able to express with mere words the horror of that day?

Monday 9 July 2018

John Braine: A Room at the Top


Working class narrative on social mobility and romance in postwar Northern England.

For all that, it gave me far more pleasure than the dressing gown
I have now, which was bought from Sulka's in Bond Street. Not that
I don't like the Sulka; it's the best, and I always wear the best. But
sometimes I feel uncomfortably aware that I'm forced to be a living
proof of the firm's prosperity, a sort of sandwich-board man. I've no
desire to be ill dressed; but I hate the knowledge that I daren't be
ill dressed if I want to. I bought the cheap rayon garment to please myself.;
I bought the expensive silk garment because always to wear clothes of
that quality is an unwritten term of my contract. And I shall never
be able to recapture that sensation of leisure and opulence and
sophistication which came over me that first afternoon in Warley
when I took off my jacket and collar and went into the bathroom
wearing a real dressing gown.

Sunday 8 July 2018

Sophie Calle, Paul Auster: Double Game


The New York artist on the intersections of her work with Paul Auster's Leviathon.

Personal Instructions for on How to Improve Life in New York City:

Smiling
Smile when the situation doesn't call for it. Smile when you're feeling angry, when you're feeling miserable, when you're feeling most crushed by the world--and see if it makes any difference. ... Smile at strangers in the street. Smile at the bank teller who gives you your money, at the waitress who gives you your food, at the person sitting across from you on the train. ... See if anyone smiles back at you. Keep track of the number of smiles you are given each day. Don't be disappointed when people don't smile back at you. Consider each smile you receive a precious gift.


Talking to Strangers
There will be people who talk to you after you smile at them .. Some of these people will talk to you because they feel confused or threatened or insulted by your show of friendliness. ("You got a problem, lady?") Plunge in immediately with a disarming comment. "No, I was just admiring your beautiful tie." Or: "I love your dress." ... With so many things driving us apart, with so much hatred and discord in the air, it is good to remember the things that bring us together. The more we insist on them in our dealings with strangers, the better morale in the city will be.


Feeding Beggars and Homeless People
I'm not asking you to reinvent the world. I just want you to pay attention to it, to think about the things around you more than you think about yourself. ... Stock up on bread and cheese. Every time you leave the house, make three or four sandwiches and put them in your pocked. Every time you see a hungry person, give him a sandwich. ... If you can't think of anything to say when you give the food to the hungry person, talk about the weather.


Cultivating a Spot
People are not the only ones neglected in New York. Things are neglected as well. I don't just mean big things like bridges and subway tracks ... look closely at the things around you and you'll see that nearly everything is falling apart. Pick one spot in the city and begin to think of it as yours. It doesn't matter where, and it doesn't matter what. ... Keep it clean. Beautify it. Think of it as an extension of who you are, as a part of your identity. Go to your spot every day at the same time. Spend an hour watching everything that happens to it, keep track of everyone who passes by or stops or does anything there. Take notes, take photographs. Smile at the people who come there. Whenever possible, talk to them. If you can't think of anything to say, begin by talking about the weather.