31 January 2011
Grammar
30 January 2011
Tomorrow's Monday
28 January 2011
26 January 2011
Cloverfield - the second screening
25 January 2011
Unnatural breaks
24 January 2011
Brash-hole blogging?
23 January 2011
Mennonite choir boys to men
20 January 2011
In his dream
19 January 2011
Just sayin'
18 January 2011
Is my bike ploughing
17 January 2011
How cold?
16 January 2011
Face value: Desperate for the girl (Pt 2)
So if you're desperate for a friend (much less a girlfriend) what do you do? Zuckerberg's Facebook (in The Social Network this is portrayed as overt), seems to suggest that the way to get more friends, is to get more friends. And, according to Facebook, you get Friends because they want to know your status, and you want to know theirs.
Zuckerberg's (Facebook's) assumption is that we all want status. That we get and become friends to have status. And half of the friends that we have are those with whom we hope to "get lucky." Plain and simple, friends and friending are currency. You sell access to your status, in order to buy access to the status of others. In this way you may amass a fortune of friends.
Who cares right? Who cares if the desperate boy or girl thinks that amassing status by accruing friends might help him luck into a night (or two) of pleasure (I mean real, physical pleasurewithsomeone else)? Frankly, after thinking about it for a while, I didn't think it merited caring about much either. If this is the tune people want to dance to, then let them.
Then I read what economist J. Bradford DeLong thinks Zuckerberg's dream is for Facebook: to becomes the main portal through which people negotiate the web. Zuckerberg wants people to communicate, play, and shop through it (many already do). DeLong suggests that Facebook may take us back to a more "curated" search mechanism. That is, rather than the page rank and "relevant" connections algorithm of a Google search, we will rather go to our Facebook of friends to search for what we want through the curations of our friendship community. In essence, rather than Google's rank and relevance search, we will depend on a "what do my friends like" search. My assumption will become that my friends' tastes will most likely be like mine, so what they like, I will like (self-fulfilling prophecy). My friends and I will, together, filter (curate) our own searches to maintain our own comfortable spaces.
Is this so bad? I'm not sure. Will it narrow my tastes or expand them? I guess that will depend on my friends. What I'm wondering about in all of this is still the "What is a friend?" question. Facebook has altered the word and, perhaps with it our idea of this pretty fundamental human impulse. With Facebook we friend people, get friends, and get friended. In its context a friend has become mostly asset, or accumulation. Here befriending someone is a flippant, seemingly innocent thing we do by clicking. Many of us befriend people we don't know through Facebook - people we've never met, and may never meet. The accumulations that arise from these actions do not require the one thing fundamental to friendship in the "old-school" sense of the word: loyalty.
Perhaps one day Facebook will be mature enough to make it possible to "Dislike" what a friend posts. Perhaps that will add some dimension to our interactions there. As it is now, Facebook ignores that vexing reality of friendship, that "opposites attract." Really, I doubt it, because this, and loyalty and disliking, are necessary elements of a more difficult reality: love.
Why care about any of this at all? I don't know. I guess it's just a latent concern for clarity, and a nagging doubt that it's even possible. Facebook is not about face value, and it's only about face value. Who I appear to be there is not exactly who I am. You can't really judge a book by its cover can you? Of course you can, but you're likely to be wrong.
So maybe I'll see you on YouTube?
Accept? Ignore? Like? Dislike?
15 January 2011
Dear Saul,
Gettin' it on!
13 January 2011
I'm an Aries!
Tough losses
11 January 2011
I need a softer word
Night skiing
09 January 2011
What else is there to do now, though?
Reason and emotion have failed him at the core. Sure, he uses them to navigate the worlds of town and home and father and work, but nothing holds him. He floats above it. Watches himself smile, drive, pay, prepare, talk, even weep, but it is all without tether. He recalls that poem that his high school English teacher made them read. No one understood it. The smart-alec kids asked immediately why the poet didn’t write it in English, and the teacher’s eyes rolled into the back of her head. She sighed. She told them that Yeats did this and that and he is recognized widely as a great this and that by so and so, and none of them really cared, except that she kept talking, and they didn’t really have to listen because it wasn’t notes and it wasn’t about the poem. Then she’d changed her tone of voice, and they all knew she was heading into teaching mode. They’d been surprised and quizzed before by her after just such a switch. They’d learned that she was about to deliver right then, along with one- or two-word outbursts on the whiteboard.
He remembers the quiz that came the next day. The one question that he knew he could answer. The only one that he wanted to answer that whole semester, maybe that whole grade 12 year: If Yeats were asking you his question, “And what rough beast, its hour come round at last, Slouches toward Bethlehem to be born?” what would be your answer? He can see the question clear and still in front of him, but he cannot recall his own answer. He would go to it now to reread it. To see where he stood then when he had the time and innocence necessary to make the call. But he and his friends had, on one of those final nights of revels, howled at the darkened heavens and, as though they were in fact Irish Catholic boys liberated from the shackles of institution and creed, burned their notes and that quiz answer with them. He remembers that she’d liked his answer. That she’d given him full marks for it. As he tossed his papers on the fire he’d, through his drunken haze, had a moment of hesitation. The memory of the teacher’s smile as she hands you your work and tells you it was good, and you, then, in that moment can feel the weight of the world on your shoulders, and not mind it.
More, you cry then. More weight.
07 January 2011
Girls with tattoos. Whew.
06 January 2011
It doesn't seem to matter
05 January 2011
Several Canadian moments
From there I headed over to the curling rink to get dressed for the game. We were a conflicted bunch however, because tonight the Junior team was playing Russia in the World Junior Hockey finals. We could play hard and extend the game to eight ends, or throw bricks and head up to the lounge to watch the game, drink beers, and eat leftover fish. Oh the magnitude of the decisions! As we are Canadians, we compromised. We did both. And, in all-Canadian fashion, it all ended up sucking a bit because of it. That is, we as good as threw the game (lost 9 (give or take) to 2 in six ends) and then headed up to catch the last two minutes of a game that Canada lost 5 to 3 in the third period. Classic! Up by three with 18 minutes to play and they can't hold the lead.
You want to know why? Canadians win at losing! Those Canadian boys, each and every one of them, knew that when the game was over, win or lose, they were going to be able to go to a bar, or to a home, and sit down and have a drink and a great supper, with great people who, though a little cranky about a stinker of a performance on the ice, would eventually get over it and just be interested in having a good time together. They played badly, because they were already thinking of the party they'd have after the game. And deep down, they knew that they would party regardless of whether or not they won the game. Because Canadians know that being together (and eating and playing and laughing and talking and so on) is what it's all about.
It's kind of Canadian to, inevitably, not care whether you win or lose. (Even though a lot of people are going to point out that we usually care a lot about whether we win at hockey, and they'd be right, but there are a lot of other areas in which Canadians get over their losing and move right on to partying like they've won: the UN security council, Afghanistan, US trade relations, most summer Olympics sports, soccer, baseball, golf, football, and so on.) We're okay with losing, because we'd rather get along and have a drink together, than win and be jerks alone. We win at doing stuff together! Socials, fishfries, curling clubs, bicycle clubs, healthcare, shivering. Win-win. Lose-win. What's the difference?
Tomorrow the daily ride to work begins again! Whoohoo!
Zuckerberg: the new Holden
The "biopic" The Social Network begins with a scene involving the "geek/asshole" protagonist (ostensibly Mark Zuckerberg) and his generous girlfriend, Erica Albright. Though the geek/asshole seeks to expose his genius and inherent intellectual advantage, he exposes himself as a jerk. Cut.
(For the record this film is well-written, well-shot, and well-acted. I will take that for granted, and thus not provide critical analysis of those elements as elements. I will refer to the film as a bona fide, quality piece of art that speaks to its (our) time and place.)
This film is about America and the ideas of Americans today. I accept that, for all intents and purposes, when I say "America and the ideas of Americans" I am also speaking of those in the whole world who aspire to have what America has and admire the ideas of Americans, and have the means to acquire/imitate them. The backdrop I propose for this film about this America is Salinger's novel about post-war America, The Catcher in The Rye. There are interesting parallels to explore.
For example, the novel The Catcher in The Rye opens (at least in the first six chapters) with a scene involving the disaffected protagonist and the naive mother of a classmate. Though Holden seeks to manipulate this woman in order to entertain himself, he exposes himself as a liar (and a jerk).
Here's a crucial difference. Holden admits he's an ass. He knows he's an ass. He's an ass on purpose. Zuckerberg, on the other hand, doesn't really seem to see his assholishness until the final conversation of the movie, in which one of his lawyers points out to him that he's not really an ass, he's just a nice guy trying very hard to be one (an ass).
What does this difference indicate? Self-awareness. Holden understands himself as an agent in the world. He understands that his actions will have effects on other people. Sure he spends some time trying to deceive them, but that's because he understands that he will hurt them if he's honest. Holden has passed completely through Lacan's mirror stage and understands the reality of his flesh and blood embodiment in the world. He knows that in order to satisfy himself, he may well hurt others, and so he tries to minimize the damage to others just as much as he tries to increase the pleasure for himself. Often, in fact, he allows himself to be hurt, in order to mitigate the discomfort of others. (Think of his encounters with the following: Stradlater, the nuns, the prostitute, Antolini, Phoebe.)
Now consider Zuckerberg. He seems not to care - perhaps isn't aware enough to care - what effect his actions have on those around him. When he does hurt others, he either seems surprised at the reaction, or he downplays it as weakness and self-interest (theirs). (Think of his encounters with, and the effects caused by, the following: Erica Albright, facemash, Eduardo Saverin, the Winklevosses.) He does not put himself in their shoes. He may have begun to pass through the mirror-stage, but he's stalled at the point at which he can imagine himself in the place of others. He's stalled without empathy. He does not care about the effect of himself on others in the world. If he sees himself in others in the world, it's only that he sees it as an Hobbesian war of all against all and he better get his, before anyone else does.
If Holden was a quintessential young American of his time, what he told us was that Americans were liars, but they were principled. He told us that they worried about what others thought. He told us that they had ideals, but that the ideals were crumbling and it was hard to keep on caring, even though you knew you should. He told us that, despite his complaints and attitude, they still believed in the centrality of relationship and an honest sense of self (the ideal of non-phoniness).
If Zuckerberg is a quintessential young American today, what he tells us is that Americans are self-serving and fame hungry. He tells us that they don't care what others think, as long as they get what they want. He tells us that they don't care about ideals, only about what works best for me (the individual). They tell us that despite their confidence and bravado, they are desperately lonely and unfulfilled. They want friends, but they don't know how to get them.
Which brings us to the next installment of this piece (perhaps tomorrow, perhaps not).
Part 2 - Desperate for the girl
02 January 2011
Song for a Christmas Past
What time of the year
is it? They ask us all
from houses of glass and wonder
Their Cameron Diaz eyes
lording it over us
all winking, blinking, nodding
in pantomime sincerity:
Give to us
So that we
May give too
Oh please, you wondrous holy host of the world!
You!
You who are our valentines of peace
If only just this once
your prevision would be ours
you too would see
that the world can be
saved by money
and insincerity
For ours is the kingdom
the power
and the glory
forever and ever.
Amen.