• Swimming Pools

    “Swimming Pools,” a Rothko Exercise

  • Progress Report: Our Disappearing World

    Someday, all of the telephone poles will have vanished. They are gradually, slowly disappearing from view as the wires they hold aloft are placed underground or the signals they link go wireless. Does this mean we are improving? Is the human condition better or worse or the same as we found it yesterday, or better or worse than in 1854, when Thoreau’s Walden was published?

    “What is the most important thing we can be thinking about right now?” Buckminster Fuller asked (7-8). Forgiveness, some might say, reading today’s news. Bucky invented new words. Perhaps we should come up with one that means the most important thing we can be thinking about right now.

    Jaime Snyder, in his introduction to Fuller’s Operating Manual for Spaceship Earth, suggests, remembering his conversations with Bucky, his grandfather, the most important thing we might be thinking about right now is tomorrow. Thoreau would have probably answered the question differently. He might have answered, “Today, this moment.” Thoreau probably would have said now is the most important thing we can be thinking about right now. News of right now hits so hard and quickly these days that we seldom seem to have the chance to think of anything else. Yet what passes for news today seldom seems all that new; it seems more like a rerun from something we heard yesterday. And one wonders how one might make a difference, now or tomorrow.

    Fuller’s outlook regarding what we should be thinking about now was different from Thoreau’s because for the first time in our history on this planet we had reached what Fuller called, in his idiosyncratic style, “earthians’ critical moment” (8-9). This moment, which we are still experiencing, might be summed up with the title to one of Fuller’s books, mentioned in Snyder’s introduction, Utopia or Oblivion. The fallacy of the false dichotomy did not seem to bother Fuller. He seems to have believed that we are literally down to one of two choices.

    Yet Fuller never lost his optimism, as his “trim-tab” metaphor illustrates. Fuller was a sailor, and sailing metaphors often serve to explain his concepts. Fuller explains that “there’s a tiny thing on the edge of the rudder [of very large ships; he uses the Queen Mary as an example] called a trim-tab. It’s a miniature rudder. Just moving that little trim-tab builds a low pressure that pulls the rudder around. Takes almost no effort at all. So I said that the little individual can be a trim-tab. Society thinks it’s going right by you, that it’s left you altogether. But if you’re doing dynamic things mentally, the fact is that you can just put your foot out like that and the whole big ship of state is going to go. So I said, ‘Call me Trimtab’” (11).

    The landscape, both urban and rural, will be improved with the disappearance of telephone poles. But the old poles symbolize communication, that we are wired, connected, ready to dial. In the past, the poles symbolized progress. Now, they symbolize retro. But there’s something, too, about the poles that I’ll miss. One finds in them symbols and signs, and the linemen are like musicians with their musical triplets connecting across the high wires. There’s a kind of beauty to the poles that only a human could have created and only a human might miss. Telephone poles and newspapers: a disappearing world. What will take their place? And how will we make a difference? Perhaps these are the questions we should be thinking about right now.

    Related:

  • Yet More on the Disappearance of Newspapers; or, Welcome to Spring Training!

    I went out this morning to snag The Oregonian from its usual pitch somewhere across the front drive area, but it was nowhere to be found. It was a lovely, solid gold morning. The car windows were a bit frozen still, but the blue and yellow sky was promising the answer e. e. cummings suggested the earth provides to the “how often” questions posed by the “prurient philosophers…,” “science prodded…,” and “religions…squeezing…”: “thou answerest them only with spring,” cummings said.

    So I took his answer and coffee cup and sauntered off into the back yard to soak up some morning rays. The grape I had moved yesterday from the back fence to the old patio looks like it likes its new home – more sun!

    After a few Thoreauvian moments spent contemplating the grape, the sun, the greens, blues, and yellows of the fine print spring morning, I went back inside to report to Susan the disappearance of the newspaper. She of course, in her offline logic, accused me of cancelling it. I did not cancel it. I like the newspaper.

    Susan tried the phone to circulations or delivery or somebody, got busy signals, but then, looking out the nook window, exclaimed, “There’s our newspaper!” “Where?” “On the car window!”

    “Wow, what a pitch,” I said, “and Spring Training is underway!”

    Related:

    What we will miss when newspapers disappear

    Where Richard Rodgriguez meets Bartleby, the Scrivener

  • Rothko at the Portland Art Museum

    The Rothko installation yesterday at the Portland Art Museum felt claustrophobic. The fabric covered faux walls created a maze of high vertical columns separated by narrow horizontal spaces, forcing the large Rothko paintings, which I’d been curious to see close up and in person, too close to one another, like pictures taped to the wall in a grade school classroom art show, parents and friends crowding in to see.

    These large Rothko pieces, the ones he painted toward the end, are best viewed from a distance in proportion to the size of the piece, but everyone wanted to see them both up close and far away, myself included. I was surprised to find the paint so thinly applied on most of the large pieces. In some, I could see the weft of the canvas. Of course, I was standing too close, bringing both my amateur eye and my reading classes to the subject. One result of everyone wanting to be at once near and far, combined with the cloistered installation, was that viewers kept crisscrossing in one another’s view. But the crowded effect also created the feel of being part of an audience, which I appreciated.

    Why does the museum have the feel of a church, viewers whispering as if performing the Stations of the Cross, usher-guards at every corner like nuns ready to pinch the ear of the tinkerer? Of course, my sensing a reverent whisper could have been the result of my asymmetrical hearing condition, which creates a peculiar point of view not shared by the whole audience. This distorted point of view is important, though, for doesn’t everyone suffer some asymmetrical perspective, the result of imperfect tuning, a slant eye, a limp? The Portland Art Museum has a generous age 55 senior ticket limit, and I had snuck in at the senior rate in spite of my youthful looks, the ticket-seller discretely not asking to see my ID. Once in the show though, my senior frailties began to make up for the reduced ticket price.

    From a distance, immediately my favorite Rothko was a green over blue rectangle about 10 feet high and 14 feet wide (the museum info-cards inexplicitly did not show dimensions, just date and title – though most of the later Rothko pieces are simply numbered or “untitled”).  From a distance, this blue-green was filled with luminous, almost phosphorescent, watery colors like we find in Monet’s water lilies, yet when viewed close up, I saw brown splotches in the green, dull beige drops on the blue, the color of ordinary dirt. I was also surprised at the way the rectangular boxes of color swirled and clouded at the edges, like a broken ocean wave, like surf. But as I browsed around, I soon realized that every combination of colors was represented, reds and blues, oranges and yellows, purples and greens, and I liked them all, and did not need a favorite.

    The Rothko exhibit is chronologically arranged, and I had entered from the end. Still, the sense of development, of an expressive evolution, from recognizable shapes to abstract color fields over the course of the artist’s life was easily realized and a pleasure to see. I particularly enjoyed the early pieces, unknown to me, women on a beach, people in a subway, one small piece of several large women, the circle of women reminding me of Matisse, the female form beautiful in a near-realistic rendition of shapely fat. I looked in these early Rothko pieces for some sign of things to come. A middle piece contained just vestiges of shapes. I dared to guess at the shapes, but I’m not sure this is allowed. Rothko’s end period is laced with shadow, grays and blacks, purple stripped of its nobility. I thought of Beckett and his late characters, seniors all and barely still citizens of some bizarre place, blind and hobbling, but still trying to express what they see or feel, nothing, and what nothing looks and feels like, and what nothing tastes like, and smells like, and sounds like.

    Practically ruining the entire installation, and inviting dilettante comment, into which I happily step, the museum posted a quote above the entry pavilion, something to the effect of the subject of modern painting being the painting itself. This is the reductio ad absurdum of modernist criticism, and is often applied to poetry, music, whatever. If nothing else, the Rothko paintings are about money, which suggests some attempt to persuade someone of something. This is one peculiar experience of the museum, where art gets institutionalized, its importance inflated to the size of zeppelins floating aimlessly above the heads of the crowd.

  • The Art, Woe, Slop, and Toe of the Book Review

    In an era of sinking readership, closing bookstores, the disappearance of newspapers, and Google making us stupid, who cares about book reviews? The book review is the grownup version of the book report, the nefarious writing assignment where students first learn to plagiarize. Publishing is in a hard market, as they say in the insurance trade (rates up, coverage down), but book reviews have softened, a bummer for the pros, happily for the amateurs. We tried our hand at a book review the other day, having read the book with a review in mind, The Last Storyteller, by Frank Delaney.

    Reading with writing in mind changes the act of reading, for we are no longer Salinger’s coveted general interest reader, who reads and runs sans comment. We loiter in the margins, jotting down questions we’d like to ask the author. We’re going to have to say something about what we read, or say something about how we felt while we were reading, but putting into words how we feel about a book is like putting on a tie, and we drift away from the text, ignoring the general book review rubric, if there is one.

    The book review is as good a place as any to begin to think about purposeful writing. Writing with a purpose implies an audience, and if one is to stand before an audience, particularly a hostile (or perhaps worse, an indifferent) group, with any hope of persuading, some strategic plan might prove useful. To some, writing with a purpose might take all the fun out of the sails.

    Ah, but what’s the purpose of the average book review – to wrestle the writer to the ground? A book reviewer might think like a reporter, an investigative reporter, even a detective of sorts, trying to solve, not a crime, but a puzzle, perhaps. Some readers don’t like puzzles. Puzzles can make one feel stupid, and, as Rene Char said, “No bird has the heart to sing in a thicket of questions.” But how much worse for the bird when what the reviewer wants to do is shoot her from the tree with a slingshot?

    A brief summary of one aspect of contemporary book reviewing may be found in an SF Gate article by Heidi Benson (untitled, on-line version, July, 2003). I’m familiar with The Believer book reviewing philosophy she describes, having been a Believer subscriber since almost its inception, but I’d not heard of Dale Peck, quoted by Heidi as an example of a snarking, negative reviewer, so I read Peck’s review (referenced by Heidi) of Rick Moody (Moody I’ve read only in The Believer – I’ve not read his novels), which begins, “Rick Moody is the worst writer of his generation,” and continues, later, “I mean to say only that he [Rick Moody] is a bad writer. But bad writing has consequences.”

    But, in part, it’s those consequences that Peck’s review is about, not Moody. Though Peck does a professional job of explicating samples of Moody’s prose, what he really wants to argue is that the modern novel as developed by the later James Joyce and company is responsible for what Peck sees as today’s literary mess (exemplified by Moody). In short, I assumed, Peck values realism, maybe naturalism, and for a good reason: he thinks literature could be more instrumental in solving contemporary problems if it were more purposeful and accessible, if, in short, it were more meaningful, if it were about something other than itself. Peck concludes with a vengeful rant against the modern novel, as follows:

    “All I’m suggesting is that these writers (and their editors) see themselves as the heirs to a bankrupt tradition. A tradition that began with the diarrheic flow of words that is Ulysses; continued on through the incomprehensible ramblings of late Faulkner and the sterile inventions of Nabokov; and then burst into full, foul life in the ridiculous dithering of Barth and Hawkes and Gaddis, and the reductive cardboard constructions of Barthelme, and the word-by-word wasting of a talent as formidable as Pynchon’s; and finally broke apart like a cracked sidewalk beneath the weight of the stupid—just plain stupid—tomes of DeLillo.”

    Fine, but I’d never heard of Dale Peck, so I looked up one of his books on Amazon, but I was so appalled, nay, horrified, by the excerpt from the Publishers Weekly review showing on Amazon that I had to shut down my computer and go for a walk. I’m back now, from the walk, but I still can’t believe that the Peck who wrote Body Surfing is the same guy that wrote the New Republic review. And, of course, since I am an actual, real, natural, old-time body surfer, boogie boarder, and surfboarder, I’m more than horrified at Peck’s book, I’m annoyed and disappointed, for he has, literally, defiled the surfing term with his title over that book. (And there’s my review of Peck’s book, which I’ve not read and will not read.)

    Still, though, there’s a lesson there too, for the reader and the book reviewer in me (if he’s still there, after all this), for wouldn’t we agree that Stephen King is a terrible romance comedy writer? Of course not, because King doesn’t try to write romantic comedies. But one’s preference for romance comedy doesn’t make Stephen King a bad writer. Nor does my being appalled by the Amazon review make Peck’s book a bad one. We shouldn’t criticize something for not being what it was not intended to be. But if that’s true, then we shouldn’t fault Peck for criticizing Moody’s intentions. But this is where things get hard, for we don’t have time to read everything, so what should we be reading? Some criticism can be helpful. Criticism should help us understand the author’s intentions. And, once that’s done, help us understand how effectively those intentions were carried out. Good writing then becomes that which achieves its objectives, even if we don’t happen to like those objectives. n+1 wrote something up on Peck in April of 2004 which would seem to have put the matter to rest. Once again, of course, I’m way late to the party, and I’m not sure if I’m catching up or falling farther behind.

  • Where we Freak Out! and blame it on the cat

    Ever wonder where questions like these originate, questions like “What’s got into you?” or “What’s eating you?”

    Turns out, these questions might be literal, not figurative at all.

    What’s got into you, literally, according to an Atlantic article arriving via snailman yesterday, is cat parasite. You know the one, the reason moms-to-be should avoid cat feces. I’m not making this stuff up. You can read about it here: “How Your Cat Is Making You Crazy, by Kathleen McAuliffe, about Jaroslav Flegr, a Czech evolutionary biologist, who argues that the cat parasite “may be quietly tweaking the connections between our neurons.” It’s one of those articles where you come away yelling, “I knew it! I knew this all along”!

    Flegr’s hypothesis goes something like this: the cat parasite can’t reproduce in the human, so it needs to get back into the cat. Enter Frank Zappa and Suzie Creamcheese, for the parasite then tries to manipulate the host into releasing it back out into the wild, into the cat, thus driving the host to Freak Out! level. Well, that’s the idea (lay version), and it’s getting credible attention from the scientific community.

    And not only that, but another article just in from Jonah Lehrer, my favorite neuroscience journalist, talking about E. O. Wilson’s turnabout on altruism, a reversal that has Dawkins and his supposedly Darwinian cohort up in arms, for the survival of the fittestists can’t explain altruism from their cornered point of view. As Jonah says in the article, “This is science with existential stakes.” Dawkins’s view is that genes are selfish, that human behavior is driven only by self-interest, by the will to survive. The opposing viewpoint, which Wilson seems to be inching toward, is that human behavior is driven at least as much by cooperation, and that the idea of cooperation might even exist at the gene level.

    “Kin and Kind: A fight about the genetics of altruism,” the Lehrer article, is behind the New Yorker paywall, but I don’t have my hard copy yet, but I couldn’t wait, so I read it in the digital version, but which you need a subscription for, but I rarely go there, preferring the hard copy, and I couldn’t remember my user name and password and had to email Help (Freak Out!), resulting in about half a dozen emails, all of which took me longer than reading the article, and I began to wonder if the cat parasite wasn’t at work.

    Note: On Wednesday, February 29th, at 3 P.M. E.T., Lehrer will answer readers’ questions in a live chat. Follow link to New Yorker site.

    Related:

    E. O. Wilson’s Happy Ant in Mary Midgley’s Primate Picnic

    Now is the Science of our Discontent: E. O. Wilson and the Sacrifice of Science

  • Frank Delaney: The Last Storyteller

    Framed within the foreshadowing of an Irish griot’s fantastic folk tales, Frank Delaney’s The Last Storyteller mixes myth with the mirth and mire of 20th Century Irish reality. The book is full of stories crisply told, characters sketched and fully drawn in telling dialog, telling about how and why and when and where certain things happened, all in a narrative-descriptive flow that runs like a river, every story a stream that pours into the same thirsty human river.

    The foreground of most of the telling takes place in the 1950’s. But seemingly eternal are the Irish themes that haunt the characters: hunger, poverty, and violence both inside and outside the home. And divorce (an emigration from the home), remorse, and the anger and temper and guilt that accompany these human emotions.

    But a few jokes get told too, one about a snail who sells encyclopedias (a door to door snailsman), another about a talking frog, for example. How these get mixed in with a story that includes a history of the Irish Republican Army is well worth the read.

    The text, 385 pages in hardback, is composed of eight parts, including a story-closing epilogue (it’s not a novel that ends on a cliff), and 150 chapters. The short chapters clip along like a train ride crisscrossing the river of stories.

    There’s a love story, of course, which involves its distant cousin, jealousy: “See Ireland as a village and you will completely understand,” our narrator, Ben MacCarthy, tells his children, for the main story is a memoir told by a professional Irish folklorist (a kind of Irish Alan Lomax), written to his children.

    Is the narrator reliable? In other words, are the stories true? It’s true he keeps what he calls “a record,” the folklore a subtext, for he creates his own back-story, and then explicates it himself.

    “I mean to tell it all. Nothing held back. Think of it as the higher purpose for this family memoir. If that’s what we’re calling it. Some memoir. In which your father seems, with icy calculation, either to have lost his mind or abandoned his principles. Or both. Let me begin with the planning.” But this is the beginning of Chapter 116. In any case, like Ben’s mentor mythmaker, John Jacob O’Neill, Delaney “never for a second lost the original thread.” For all along Ben seems to be apologizing for something. Actions have consequences, and some actions simply can never be reversed, and some actions, like seeds, seem to have their source in other actions.

    How is it that Ireland produces so many great storytellers? Well, they’ve a story to tell, that’s for sure. So Delaney joins Joyce, Beckett, Edna O’Brien, and particularly Roddy Doyle, whose own trilogy, The Last Roundup, provides yet another view of the Irish century. Perhaps the single thread that links these writers together is explained by Ben, talking about the Irish storytellers: “…they cared only for the telling.”

    Frank Delaney is currently creating a podcast reading of James Joyce’s Ulysses. Delaney appears to be one of those rare, erudite scholars who are able to communicate across cultural and idiosyncratic experience or educational boundaries to share common and important stories. There’s no doubt about his storytelling credibility, and it’s on full display in The Last Storyteller (published this February by Random House).

    Available from Amazon,

    or from BN.com,

    or from IndieBound,

    or buy local, from Powells.

  • On Universe: A Conversation Between Thoreau and Bucky

    Thoreau: “What distant and different beings in the various mansions of the universe are contemplating the same one at the same moment!”

    Fuller: “Man seems unique as the comprehensive comprehender and co-ordinator of local universe affairs.”

    Thoreau: “Probably I should not consciously and deliberately forsake my particular calling to do the good which society demands of me, to save the universe from annihilation; and I believe that a like but infinitely greater steadfastness elsewhere is all that now preserves it.”

    Fuller: “This is the essence of human evolution upon Spaceship Earth. If the present planting of humanity upon Spaceship Earth cannot comprehend this inexorable process and discipline itself to serve exclusively that function of metaphysical mastering of the physical it will be discontinued, and its potential mission in universe will be carried on by the metaphysically endowed capabilities of other beings on other spaceship planets of universe.”

    Thoreau: “I discovered that my house actually had its site in such a withdrawn, but forever new and unprofaned, part of the universe.”

    Fuller: “Coping with the totality of Spaceship Earth and universe is ahead for all of us.”

    Thoreau: “The universe constantly and obediently answers to our conceptions.”

    Fuller: “Only as he learned to generalize fundamental principles of physical universe did man learn to use his intellect effectively.”

    Thoreau: “The harp is the travelling patterer for the Universe’s Insurance Company, recommending its laws, and our little goodness is all the assessment that we pay.”

    Fuller: “We are faced with an entirely new relationship to the universe.”

    Thoreau: “Though the youth at last grows indifferent, the laws of the universe are not indifferent, but are forever on the side of the most sensitive.”

    Fuller: “Can we think of, and state adequately and incisively, what we mean by universe?”

    Thoreau: “Nature puts no question and answers none which we mortals ask.”

    Fuller: “But the finite physical universe did not include the metaphysical weightless experiences of universe.”

    Thoreau: “The universe is wider than our views of it.”

    Fuller: “The universe is the aggregate of all of humanity’s consciously-apprehended and communicated experience with the nonsimultaneous, nonidentical, and only partially overlapping, always complementary, weighable and unweighable, ever omnitransforming, event sequences.”

    Thoreau: “In proportion as he simplifies his life, the laws of the universe will appear less complex, and solitude will not be solitude, nor poverty poverty, nor weakness weakness. If you have built castles in the air, your work need not be lost; that is where they should be. Now put the foundations under them.”

    All quotes, juxtapositions around universe, taken from Thoreau’s Walden and Fuller’s Operating Manual for Spaceship Earth.

    Fuller, R. Buckminster. Operating Manual for Spaceship Earth. First published, 1969. New edition, Baden/Switzerland: Lars Muller Publishers, 2008/2011 [Edited with Introduction by Jaime Snyder]. Print.

    Thoreau, Henry David. Walden. 1854. Boston: Beacon Press, July 15, 2004 [Introduction and Annotations by Bill McKibben]. Print.

    Related:

  • What Should We Keep? The R. Buckminster Fuller Archive

    The R. Buckminster Fuller Archive is now maintained at the Dept. of Special Collections, Stanford University Libraries.  Stanford provides access to the archive via the R. Buckminster Fuller Collection. Readers can create an account (free) at the registration page of the Stanford Library site.

    The Welcome Page of Stanford’s Fuller Collection provides a gloss of what is included: “The R. Buckminster Fuller Collection documents the life and work of this 20th century polymath, and contains his personal archive, correspondence, manuscripts, drawings and audio-visual materials relating to his career as an architect, mathematician, inventor and social critic.”

    But that brief, explanatory note is just the tip of the pyramid, for Fuller’s Archive is a gargantuan pack rat’s dream, or nightmare, depending on your point of view. Stanford librarians spent six years cataloging Fuller’s stuff. Hsiao-Yun Chu, who worked on the project, explains why it took so long: “…his former archivist estimated the weight of the archive to be ninety thousand pounds” (8). Pounds of what, exactly? The rat was “polyphagous” (6), apparently: “…not only every piece of paper touched by Fuller, in chronological order [thus Fuller’s name for it, the “Dymaxion Chronofile”], but newspaper clippings, recordings of speaking engagements…tons of papers, thousands of hours of audio and video footage, and hundreds of models and assorted artifacts” (6). Imagine never throwing away a receipt, a bill, a cancelled check, a napkin on which you’ve outlined your next invention, for the archive also includes, according to Chu, “…outgoing and incoming personal and business correspondence, receipts, greeting cards, business cards…photographs…the ephemera of his life” (7). Fuller lived from 1895 to 1983, a full life, and it’s probably just as well that he never saw Facebook or Twitter.

    Why the obsession? Chu says that the archive “is a central phenomenon in Fuller’s story, arguably the most important ‘construction’ of his career, and certainly the masterpiece of his life” (6). There is, of course, a paradox, for the archive seems anti-Thoreauvian in its lack of simplicity, a value Fuller shared with Thoreau. Yet the filing system was simple. Things were filed according to “when,” not “what.” Fuller argued, Chu explains, that if he could remember “when” something had happened, he could find “what” he was looking for (9). And we shouldn’t necessarily look for the kind of economy of scale sought by business plans, for, as Chu says, “The amassing of the archive was a lifelong creative act that can easily be seen as a masterpiece of conceptual art” (9). Yes, but we can imagine the work of art being wrapped by the artist Christo, for what do we do with all our stuff, and what should we keep?

    But maybe there was another reason for Fuller’s obsession to collect everything: synergy. Fuller defined synergy as “…behavior of whole systems unpredicted by the separately observed behaviors of any of the system’s separate parts or any subassembly of the system’s parts” (78). There isn’t anything in any of the separate parts of the Fuller Archive that predicts, explains, or contains R. Buckminster Fuller. Fuller, like the universe, “…is synergetic – unpredicted by its separate parts” (79). And the archive would also seem to fit into Fuller’s definition of universe: “…the nonsimultaneous and only partially overlapping, micro-macro, always and everywhere transforming, physical and metaphysical, omni-complementary but nonidentical events” (68). Who’s got the tab?

    Not only have I failed to keep much in the way of a personal archive of any kind of obviously worthless stuff, but I’ve thrown away potentially valuable personal archival material, at least twice, that I now miss and regret tossing, including a collection of letters written when I was on active duty, and a big storage box of old writing, assorted notebooks, college papers, that had been sitting in the basement for years. Not that Stanford would ever have shown an interest, but some close to me have indeed expressed a bit of frustration at my giving up perhaps prematurely what the family might someday have shown an interest in. So it goes. But still, what should we keep?

    Not too long ago, the consequence of a grade school reunion, an old friend sent me a clipping from a 1964 El Segundo Herald (see insert, above left). So far, I’ve not thrown it away, but it doesn’t exactly constitute an archive, and hopefully we can see it’s not really me, synergistically speaking.

    Fuller, R. Buckminster. Operating Manual for Spaceship Earth. First published, 1969. New edition, Baden/Switzerland: Lars Muller Publishers, 2008/2011 [Edited with Introduction by Jaime Snyder]. Print.

    Chu, Hsiao-Yun. “Paper Mausoleum: The Archive of R. Buckminster Fuller.” New Views on R. Buckminster Fuller. Eds. Hsiao-Yun Chu and Roberto G. Trujillo. Stanford, California: Stanford University Press, 2009. 6-22. Print.

  • Transition: From Walled-in with Thoreau to Take-off with Buckminster Fuller

    “We can never get enough of nature,” Thoreau says (297), yet we will soon have turned the entire planet into garbage. But, as Slavoj Žižek has said, we must learn to love garbage, for it reflects our imperfections (Examined Life, at 1:04:40). “I desire to speak somewhere without bounds,” Thoreau says, in the Walden chapter titled “Conclusion” (303). He was aware of the pun. In “The Ponds” chapter, he says, “I detect the paver. If the name was not derived from that of some English locality, – Saffron Walden, for instance – one might suppose that it was called, originally, Walled-in Pond” (173).

    “The universe is wider than our views of it,” Thoreau says (299), yet he’s limited to worldwide travel in wooden boats. But he’s aware of the limitation, and the ambiguity of his predicament: “The other side of the globe is but the home of our correspondent. Our voyaging is only great-circle sailing” (299). Travel, for vacation or business, amounts to the same thing, for we cannot vacate ourselves, but must bring us with us on any trip. Thus Thoreau proposes that we travel to “whole new continents and worlds within [us], opening new channels, not of trade, but of thought,” for “there are continents and seas in the moral world” (300). And why should we make such a trip? “How worn and dusty the ruts of tradition and conformity! I did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world” (302). He “will pass an invisible boundary” (303). How will he pay for the trip? “Money is not required to buy one necessary of the soul” (308).

    “What is the most important thing we can be thinking about?,” Buckminster Fuller asked his grandson on the way to LAX (8). Thoreau comments, as if riding in the backseat of the car, “My neighbors tell me of their adventures with famous gentlemen and ladies, what notabilities they met at the dinner-table; but I am no more interested in such things than in the contents of the Daily Times. The interest and the conversation are about costume and manners chiefly; but a goose is a goose, dress it as you will” (308).

    And a planet is a planet, Fuller might have responded, and how will we address it? “What are men celebrating?,” Thoreau asks (308). Thoreau was not a specialist, and he celebrates, in Walden, his non-specialist skills, the ability to cross over the boundaries of disciplines. This is why there are so many ways of looking at Walden, and why Thoreau (like Fuller) was an inventor – his vision was not walled-in by the format of a specialized discipline. Buckminster Fuller was also a non-specialist who avoided the traps of specialization and categories (because, as we will see Fuller explain, specialization leads to extinction). And specialization leads to artificial categorical definitions of all kinds that place claims on individual lives: “This ‘sovereign’ – meaning top-weapons enforced – ‘national’ claim upon humans born in various lands leads to ever more severely specialized servitude and highly personalized identity classification,” Fuller says. “As a consequence of the slavish ‘categoryitis,’ the scientifically illogical, and as we shall see, often meaningless questions ‘Where do you live?’ ‘What are you?’ ‘What religion?’ ‘What race?’ What nationality?’ are all thought of today as logical questions,” yet, Fuller says, “These questions are absurd” (p. 31). The specialist is the go-to man, yet Fuller says, “All universities have been progressively organized for ever finer specialization. Society assumes that specialization is natural, inevitable, and desirable” (25), dangerous assumptions, for, as Fuller says, “society operates on the theory that specialization is the key to success, not realizing that specialization precludes comprehensive thinking” (24).

    Thoreau was a comprehensive thinker, but he only glimpsed, in his criticism of the railroad, the damage that was to occur, or how worldwide poverty would belie his dictum, “Love your life, poor as it is” (307). He would have been appalled at the costs we’ve incurred, the lack of generalist and comprehensive thinking. Thoreau’s Walden was published in 1854, Buckminster Fuller’s Operating Manual for Spaceship Earth in 1969. The juxtaposition of the two works (though published 115 years apart) creates a dialog between Thoreau and Fuller, a conversation that might suggest answers to where we’ve been, where we might have gone, where we appear to be headed, and where we still might have the possibility to go.

    Fuller, R. Buckminster. Operating Manual for Spaceship Earth. First published, 1969. New edition, Baden/Switzerland: Lars Muller Publishers, 2008/2011 [Edited with Introduction by Jaime Snyder].

    Thoreau, Henry David. Walden. 1854. Boston: Beacon Press, July 15, 2004 [Introduction and Annotations by Bill McKibben].

  • Walden: From “The Pond in Winter” to “Spring”

    In Samuel Beckett’s chapter of Our Exagmination Round His Factification For Incamination of Work in Progress, twelve essays looking at Joyce’s Finnegans Wake (reissued New Directions Paperbook 331, 1972), titled “Dante… Bruno. Vico.. Joyce,” Beckett says, “Words have their progressions as well as social phases. ‘Forest-cabin-village-city-academy’ is one rough progression…And every word expands with psychological inevitability.” Thus the Latin word “Lex,” originally, Beckett says, “Crop of acorns,” progresses to “Lles = Tree that produces acorns,” to “Legere = To gather,” to “Aquilex = He that gathers waters,” to “Lex” = Gathering together of peoples, public assembly,” to “Lex = Law,” to “Legere = To gather together letters into a word, to read” (10-11).

    “It is the child’s mind over again,” Beckett says. “The child extends the names of the first familiar objects to other strange objects in which he is conscious of some analogy.” It is this idea of analogy that helps inform a reading of Thoreau’s Walden.

    Walden seems to move quickly toward the end when Thoreau takes us from “The Pond in Winter” chapter directly into the “Spring” chapter. But this sense of quickness evaporates in his detail of observation, for we glimpse both the speed of change, as one day he wakes up and suddenly it’s spring, and the slowness of the process revealed in the close reading he gives nature.

    This close reading is found, for example, in his etymological study of leaf, which progresses in the same way of Beckett’s Lex, but with Thoreau is added an extended analogy in which man is found in and of nature, finding his voice, his language, words he needs to describe his predicament:

    “The overhanging leaf sees here its prototype. Internally, whether in the globe or animal body, it is a moist thick lobe, a word especially applicable to the liver and lungs and the leaves of fat (γεἱβω, labor, lapsus, to flow or slip downward, a lapsing; λοβὁς, globus, lobe, globe; also lap, flap, and many other words); externally a dry thin leaf, even as the f and v are a pressed and dried b. The radicals of lobe are lb, the soft mass of the b (single lobed, or B, double lobed), with the liquid l behind it pressing it forward. In globe, glb, the guttural g adds to the meaning the capacity of the throat. The feathers and wings of birds are still drier and thinner leaves. Thus, also, you pass from the lumpish grub in the earth to the airy and fluttering butterfly. The very globe continually transcends and translates itself, and becomes winged in its orbit. Even ice begins with delicate crystal leaves, as if it had flowed into moulds which the fronds of waterplants have impressed on the watery mirror. The whole tree itself is but one leaf, and rivers are still vaster leaves whose pulp is intervening earth, and towns and cities are the ova of insects in their axils” (286-287).

    One feels the ice melting in Thoreau’s “Spring” as an analogy for the learning of language, human language, but also the language of nature, from a frozen state of the tongue, where speech is all body language, to the cacophony of the awakened spring day, the naturalist writing it all down. Beckett says, “In its first dumb form, language was gesture. If a man wanted to say ‘sea,’ he pointed to the sea…The root of any word whatsoever can be traced back to some pre-lingual symbol” (10-11). Thus Thoreau, wanting to say spring, or nature, points to Walden.

    The reading reveals much of Thoreau’s general method of explicating nature, through metaphor, analogy, personification, pun: “Is not the hand [of man] a spreading palm leaf with its lobes and veins?” (287). And the function of Thoreau’s method, its purpose, is to show interconnections, not man removed from nature, but not even man in nature, but man of nature, which allows for the view that “our human life but dies down to its root, and still puts forth its green blade to eternity” (291). This is why “There is nothing inorganic” (288), and why “We can never have enough of Nature” (297). Thoreau can trace everything back to nature because everything is nature, everything comes from nature: “The root of any word….” Recall McKibben’s questions in his introduction: “How much is enough? And How do I know what I want?” (xi). The ambiguity, if any remains, is nature’s, not Thoreau’s.

    Related:

    Thoreau, Henry David. Walden. 1854. Boston: Beacon Press, July 15, 2004 [Introduction and Annotations by Bill McKibben].