Log24

Party Phone

for Van Morrison
on his birthday

Honey Blonde She's as sweet as   tupelo honey She's an angel   of the first degree. She's as sweet as   tupelo honey Just like honey, baby,   from the bee. — Van Morrison, 1971

From March 24, 2006:

"It's not the twilight zone no,
it's not the twilight zone
Yes it's just a party phone,
pure
honeycomb,
honeycomb,
honeycomb"

— Van Morrison, "Twilight Zone,"
in The Philosopher's Stone

Seven

“Research & Ideas” memo from Harvard Business School dated April 17, 2006:

“The word experience comes from the Latin words ex pericolo, which mean ‘from danger.'”

— Etymology by Professor Joseph Badaracco of Harvard University.  Badaracco gives no evidence for his dubious claim.

Related (if only temporally):
Easter Monday, April 17, 2006.

      — Online Etymology Dictionary

The title of this entry refers to the time it was posted. Related references to seven: April 7, 2003, and today’s previous entry.

See also an entry from 2/29, 2004
(Leap Day and Oscar Night):

Harvard persons from parts of the university that are more scholarly than the Business School may sneer at the above-quoted Online Etymology Dictionary.  They can consult the following:

On “experience”

From J.L. Austin, From Ritual to Theatre: The Human Seriousness of Play:

“Scholars, such as Julius Pokorny (Indogermanisches Etymolgisches Worterbuch, 1959), trace ‘experience’ right back to hypothetical Indo-European base or root *per-, ‘to attempt, venture, risk,’ whence the Greek peira,”experience,” the source of our word ’empirical.’ It is also the verbal root which derives the Germanic *feraz, giving rise to Old English faer, “danger, sudden calamity,” whence Modern English ‘fear.’ Already, we see the ‘cognitive’ directions taken by * per-, through the Greek route, and affective ones, through the Germanic — which would have interested Dilthey, one may be sure! But more directly ‘experience’ derives, via Middle English and Old French, from the Latin experientia, denoting ‘trial, proof, experiment,’ itself generated from experiens, the present participle of experiri, ‘to try, test,’ from from ex-, ‘out’ + base per as in peritus, ‘experienced,’ ‘having learned by trying.’ The suffixed extended form of *per is peri-tlo-, whence the Latin periclum, periculum, “trial, danger, peril. Once more, we find experience linked with risk, straining towards ‘drama,’ crisis, rather than bland cognitive learning!”

“… Finally, ‘experiment,’ like ‘experience,’ is derived from Latin experiri “to try or test.” If we put these various senses together we have a ‘laminated’ semantic system focused on ‘experience,’ which portrays it as a journey, a test (of self, of suppositions about others), a ritual passage, an exposure to peril or risk, a source of fear. By means of experience, we ‘fare’ ‘fearfully’ through ‘perils,’ taking ‘experimental’ steps. …” (17-18)

The above is taken from an anonymous weblog entry.  The author of the entry identified the source as From Ritual to Theatre: The Human Seriousness of Play.  The author of the entry falsely stated that the author of this book was J. L. Austin.  In fact, the book was written by Victor Turner, apparently the same philosophical sociologist whom we encountered in the previous entry and in the Log24 entry for the recent feast of St. Max Black.  Turner may have been quoting Austin; pages from the book are not available online.  Another author, however, says the quotation is by Turner himself.  See Rena Fraden’s Imagining Medea, pp. 218-219.

Today’s previous entry is a sort of “ritual passage” for a Nobel Prize winner. For a ritual passage more directly related to Professor Badaracco, see the Brookline TAB obituary of his 23-year-old daughter, who died on Monday, August 21, 2006.  According to today’s online Harvard Crimson, “she was walking along Hammond Street in Newton [Mass.] when an 84-year-old driver jumped the curb and struck her.”

From her Brookline TAB obituary of Thursday, Aug. 24, 2006:

“Funeral services will be held Friday [Aug. 25, 2006] at 10 a.m. at St. Mary’s of the Assumption Church, at 67 Harvard St.

The family asks that in lieu of flowers, donations be made to the Centro Romero Community Center in Chicago: 6216 N. Clark St., Chicago, IL 60660.”

William Friedkin,
director of
The Guardian,
The Birthday Party,
and The Exorcist.

Related material:

Yesterday’s entry on St. Augustine
and the life of
Robert J. O’Connell, S.J.,
author of
Plato on the Human Paradox,
Fordham U. Press, 1997,
online at questia.com.

See also today’s entry at noon.

A classic of mathematical history in this week’s New Yorker begins,

“On the evening of June 20th, several hundred physicists, including a Nobel laureate, assembled in an auditorium at the Friendship Hotel in Beijing for a lecture by the Chinese mathematician Shing-Tung Yau.”

The story, by Sylvia Nasar and David Gruber, is now online.

Related material

Log24 on June 20th
(morning in New York,
 evening in Beijing)–

Beijing String begins,

“Oh, do not ask, ‘What is it?‘
Let us go and make our visit.”
— T. S. Eliot

“‘Once upon a time’ used to be a gateway to a land that was inviting precisely because it was timeless, like the stories it introduced and their ageless lessons about the human condition.”

— Dorothea Israel Wolfson, Claremont Review of Books, Summer 2006

“It’s quarter to three…” –Sinatra

Special Topics

From a review by Liesl Schillinger in the Aug. 13 New York Times of a new novel by Marisha Pessl:

“… Special Topics in Calamity Physics tells the story of a wise newcomer who joins a circle of students who orbit a charismatic teacher with a tragic secret. The newcomer, a motherless waif named Blue van Meer, spent most of her life driving between college towns with her genius poli-sci professor father, Gareth….  Gareth is fond of making oracular statements, which his daughter laps up as if they were Churchill’s: ‘Everyone is responsible for the page-turning tempo of his or her Life Story,’ he tells her. And, he cautions, ‘never try to change the narrative structure of someone else’s story.’

…. Heeding Gareth van Meer’s dictum that the most page-turning read known to man is the collegiate curriculum, with its ‘celestial, sweet set of instructions, culminating in the scary wonder of the Final Exam,’ Pessl structures Blue’s mystery like a kind of Great Books class…. A professor is all-powerful, Gareth liked to tell his daughter, he puts ‘a veritable frame around life,’ and ‘organizes the unorganizable. Nimbly partitions it into modern and postmodern, renaissance, baroque, primitivism, imperialism and so on. Splice that up with Research Papers, Vacation, Midterms. All that order– simply divine.’ Blue’s syllabus also includes a murder or two. Her book’s last pages are a final exam. You will be relieved to learn it is mostly multiple choice, and there is no time limit.”

Multiple choice:
The examination below, taken from a page by a scholar at a Jesuit university, is on the Borges story “The Garden of Forking Paths”– a classic of multiple choice.

No time limit:
See the first question.

Examination on
“The Garden of Forking Paths“

“What is the meaning of the idea expressed by Yu Tsun that ‘everything happens to a man precisely, precisely now. Centuries of centuries and only in the present do things happen’? What is the significance of the emphasis on the present moment, the here and now? Is this related to the carpe diem (‘seize the day’) idea? How? How is the present effectively connected to the past and the future? How is the present associated simultaneously to choices, actions, and consequences? How is the present moment relevant to the idea of the ‘forking paths’? What is the symbolic meaning of forking paths when understood as a crossroads? What is a person confronted with when standing at a crossroads? What are the implications of a choice of road? May this be connected to the myth of Oedipus and its concerns with human choices and supposed predestination? What is suggested by the idea that ‘in all fictional works, each time a man is confronted with several alternatives, he chooses one and eliminates the others; in the fiction of Ts’ui Pen, he chooses– simultaneously– all of them. He creates, in this way, diverse futures, diverse times which themselves also proliferate and fork’? What does it mean to make all choices at once? What view of life do such beliefs embody?”

Catechism

Q – No more Mr. Nice Guy?
A – Seven is heaven.

Night Listener
 
(See previous entry.)

Thanks to Natalie at
KHYI, 95.3 FM, Plano, Texas
(hard country music),
for just now playing
A Fine Line, by Radney Foster:

There’s a curve in the highway, just south of town
where a man has pulled over to figure life out
with only his concience and the lonesome sound
of diesels winding up grade
he’s got a wife and two kids, and they love him so
he’s got a woman down in georgia,
   and she’s startin’ to show
he’s damned if he leaves her,
   and he’s sure damned if he don’t
and he wonders how life got this way
cuase it’s a fine line in between right and wrong
yea he’s been crossing over that border
   way too long
he should’ve seen it coming at him
   right from the start
now there aint’ no escape from a broken heart
now the call of the highway is a powerful thing
like the pull of a lover, or a child in a swing
gave his heart to two women
   only one wears his ring
they’re both gonna have his babies now
so how do you confess,
   what words don’t explain
he never intended to cause this much pain
now he feels like a farmer
   who went praying for the rain
got more than he bargained from the clouds
[chorus]
he’ll turn his car around tonight,
   go home and try to face the truth
everyone involved’s getting hurt,
   now there aint nothing he can do
[chorus]

The Crimson Passion
continues…

From The Harvard Crimson today:

Ned Lamont ’76 faces voters
today in Connecticut’s primary

“Lamont was a fourth generation legacy student whose great-grandfather– Thomas W. Lamont, class of 1892– was a partner at J.P. Morgan and the donor who gave Lamont Library its name.”

There was an article on
that center of learning
in The Harvard Crimson
on May 18, 2006:

Lamont Pick-up Lines

That article suggests a caption
for this excerpt from
The Crimson Passion,
Mardi Gras, 2004:

“What are you looking at, sugar tits?”

(Courtesy of Mel Gibson,
Malibu bon-vivant)

ART WARS continued

Adapted from Rick McKee,
Augusta Chronicle, Aug. 2, 2006

Click on picture for details.

Script:

“David Stuart, a University of Texas master of Maya writing, stopped by and tried to be helpful….

‘There’s a playfulness to the script,’ Dr. Stuart said. ‘It was not a writing system that was necessarily there to be as clear as it could be. It was communicating language, but it was doing it as art.'”

— My Maya Crash Course
in The New York Times
of May 16, 2006

“… apocalypto means to open up
and to show the truth….”

— UCLA’s Anthropoetics

Log24, May 16, 2006

"Good is a noun. That was it. That was what Phaedrus had been looking for. That was the homer over the fence that ended the ballgame." —Robert M. Pirsig

"How should we define goodness?"

— Title of an article (pdf) available online from Harvard.

This article (Journal of Theoretical Biology 231 (2004) 107–120), examines goodness in the light of evolutionary dynamics as it involves altruism and social reputation, and concludes that goodness as an evolved social trait has two characteristics: those with good reputations are helped, those with bad reputations are not helped.  This is expressed as follows. (English is apparently not the native language of the authors, from Kyushu University in Japan.)

"One [feature of goodness] is that a player interacting with good persons are assessed by what he does. Cooperation with good individuals should be good and defection against good ones should be bad. The second feature should we consider with much emphasis: a good player who refused to help a bad person must be labeled good. This enables players facing cheaters to refuse help without worrying about the influence of the action on their own good reputation."

In other words,

"… a person in good standing falls into bad if and only if he fails to cooperate with an opponent in good standing. Even if he refuses to help an individual in bad standing, he does not lose his good standing. This is because the refusal is interpreted as punishment against a selfish individual (for studies on punishment, see Brandt and Sigmund (2003), Fehr and Gachter (2000), Fehr and Rockenbach (2003), and Henrich and Boyd (2001))."

See also Harry Truman and Hiroshima, on this date in 1945.

Related material:

Hitler's Still Point:
A Hate Speech for Harvard

The 5 Log24 entries ending
with "Three in One" on
December 30, 2002

Satori at Pearl Harbor

John Huston
was born
100 years ago
on this date.

Huston directed
the film versions of
The Night of the Iguana
and
Under the Volcano.

"Borges' seminal short story
El jardin de senderos que se bifurcan
(The Garden of Forking Paths)
is an early example of
many worlds in fiction."

"Il faut cultiver notre jardin."
— Voltaire

The Presbyterian Exorcist

In memory of

Charles W. Dunn, Harvard Professor of Celtic Languages and Literatures Emeritus, who died July 24, 2006, at Beth Israel Deaconess Medical Center in Boston at the age of 90.  Dunn was master of Quincy House from 1966 to 1981.

“‘He brought a taste of Scotland to the House, initiating an annual rite of exorcism in September to cleanse the place of evil spirits, during which a Scots bagpiper led a march of residents around the courtyard and Charles intoned an incantation while waving a large baton, banishing ghosts and other harbingers of ill will. His leadership was at its best during magnificent evenings in the Master’s lodging when he taught guests Scottish country dances. Students were fond of him, and he of them.’

Born in Arbuthnott, Scotland, the son of a Presbyterian minister, Dunn began his schooling in Aberdeen and Edinburgh….”

— Harvard University Gazette online, Aug. 2, 2006

Related material:

In Memory of Wallace Stevens,
Presbyterian Saint
(also from Aug. 2, 2006),
and Deaconess.

Let Noon Be Fair

Comment at Peter Woit’s weblog today:

“Would this be a good time to bring up the social habits of ancient Greek mathematicial philosophers?”

Answer to this rhetorical question:

“De veras! It’s so romantic!”

— Let Noon Be Fair, by Willard Motley

Related material:

1. The closing entries for Log24
   in 2002 (Dec. 28-31),
2. Log24, May 18-19, 2006, and
3. last night’s performance of
   Mozart’s K. 265 (“Twinkle, Twinkle”)
   on Live from Lincoln Center.

In memory of Wallace Stevens,
Presbyterian saint,
whose feast is today

The following are extracts from recent reviews of On Late Style, a book by Edward Said.

John Updike on Adorno and Said:

“‘The Tempest,’ like Beethoven’s late compositions, refuses, in Adorno’s phrase, to ‘reconcile in a single image what is not reconciled.’ Said wrote, ‘What I find valuable in Adorno is this notion of tension, of highlighting and dramatizing what I call irreconcilabilities.'”

Edward Rothstein on late style:

“Late style, Said suggests, expresses a sense of being out of place and time: it is a rejection of what is being offered. But listen to Beethoven or Strauss or Gould: the music is more like a discovery of place. That place is different from where one started; it may not even be what was once expected or desired. But it is there, in resignation and fulfillment, that late works take their stand, where even exile meets its end.”

The Jew wins.

Online New York Times today



“With a little effort,

— Opening sentence of
Martha Cooley’s The Archivist

“Frere Jacques, Cuernavaca,
ach du lieber August.”

— John O’Hara, Hope of Heaven, 1938

This meditation is prompted by memories of suicidal alcoholics Hunter S. Thompson and Ernest Hemingway, as well as by the title of Mel Gibson’s latest project, “Apocalypto.”

A search on Gibson’s film title leads to this quotation:

“And what does apocalypse mean? It means revelation: apocalypto means to open up and to show the truth. But it also means absolute violence, so the apocalypse is a violent revelation and a revelation of violence and immediately you see the relevance of this.”

— Interview with Rene Girard in the June 1996 issue of UCLA’s Anthropoetics: The Journal of Generative Anthropology

It is by no means clear that “apocalypse” means “violence,” let alone “absolute violence,” except in the Christian tradition.

For apocalyptic Christian violence, see “Apocalypse and Violence: The Evidence from the Reception History of the Book of Revelation” (pdf), by Christopher Rowland of Oxford University.

As for “the relevance of this,” see the definition of “generative anthropology” (GA) at

anthropoetics.ucla.edu/purpose.htm:

“The originary hypothesis of GA is that human language begins as an aborted gesture of appropriation representing–and thereby renouncing as sacred– an object of potential mimetic rivalry. The strength of our mimetic intelligence makes us the only creatures for whom intraspecific violence is a greater threat to survival than the external forces of nature. Human language defers potential conflict by permitting each to possess the sign of the unpossessable object of desire– the deferral of violence through representation.”

Compare with the remarks of Jung on Transformation Symbolism in the Mass:

Antecedents and parallels are found for the ritual of the Christian religious Mass in Aztec, Mithraic and pagan religious practices. “The Aztecs make a dough figure of the god Huitzilopochtli, which is then symbolically killed, divided and consumed….”

Collected Works of C. G. Jung, Vol. 11. 2nd ed., Princeton University Press, 1969. (pp. 222-225)

Mel Gibson’s interest in religion and violence is well known.  His film “Apocalypto,” scheduled for release on Dec. 8, 2006, deals with human sacrifice among the Maya, rather than the Aztecs or Jews.  (Cf. Abraham and “Highway 61 Revisited.”)

It seems unlikely that Mel will learn more about these issues in his recovery program. Too bad.

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