 Somewhere in the middle of this movie, maybe a little bit past the middle, Dean (Ryan Gosling) sings "You always hurt the ones you love" (accompanying himself of ukulele) while Cyndie (Michelle Williams) dances. They've just met and they're in the midst of those marvelous moments when, as the bard puts it, "they have exchanged eyes." For that scene and the scenes that run up to and away from it alone the movie is worth watching. That is, if you don't mind being reminded (hopefully you've got a moment like this to be reminded of, to hang onto, to cry about) about a time when you were unreasonable and stupid, but you believed that was actually everyone else's problem.
Somewhere in the middle of this movie, maybe a little bit past the middle, Dean (Ryan Gosling) sings "You always hurt the ones you love" (accompanying himself of ukulele) while Cyndie (Michelle Williams) dances. They've just met and they're in the midst of those marvelous moments when, as the bard puts it, "they have exchanged eyes." For that scene and the scenes that run up to and away from it alone the movie is worth watching. That is, if you don't mind being reminded (hopefully you've got a moment like this to be reminded of, to hang onto, to cry about) about a time when you were unreasonable and stupid, but you believed that was actually everyone else's problem. 31 March 2011
Blue Valentine
 Somewhere in the middle of this movie, maybe a little bit past the middle, Dean (Ryan Gosling) sings "You always hurt the ones you love" (accompanying himself of ukulele) while Cyndie (Michelle Williams) dances. They've just met and they're in the midst of those marvelous moments when, as the bard puts it, "they have exchanged eyes." For that scene and the scenes that run up to and away from it alone the movie is worth watching. That is, if you don't mind being reminded (hopefully you've got a moment like this to be reminded of, to hang onto, to cry about) about a time when you were unreasonable and stupid, but you believed that was actually everyone else's problem.
Somewhere in the middle of this movie, maybe a little bit past the middle, Dean (Ryan Gosling) sings "You always hurt the ones you love" (accompanying himself of ukulele) while Cyndie (Michelle Williams) dances. They've just met and they're in the midst of those marvelous moments when, as the bard puts it, "they have exchanged eyes." For that scene and the scenes that run up to and away from it alone the movie is worth watching. That is, if you don't mind being reminded (hopefully you've got a moment like this to be reminded of, to hang onto, to cry about) about a time when you were unreasonable and stupid, but you believed that was actually everyone else's problem. 30 March 2011
Winds? Hills? What's the diff?
29 March 2011
Visiting Dad
28 March 2011
The Barnay's Inaugural
 JS, DK, and I went for a 60 k ride today! Rode to Barnay's in Letellier for lunch, and then back around through Altona.
JS, DK, and I went for a 60 k ride today! Rode to Barnay's in Letellier for lunch, and then back around through Altona.27 March 2011
Choirs and gamily fatherings
26 March 2011
Quasi-cross bike riding
25 March 2011
Heartbeats
24 March 2011
Mountain dulcimer
23 March 2011
Here's to you
22 March 2011
Communion
in: 1'C wind 25 ks E
21 March 2011
They're predicting snow on March 22
19 March 2011
Aliens? Martians?
18 March 2011
Why, Faustus?
‘The end of physic is our body’s health.’
Why, Faustus, hast thou not attain’d that end?
Is not thy common talk sound Aphorisms?
Are not thy bills hung up as monuments,
Whereby whole cities have escap’d the plague,
And thousand desperate maladies eas’d?
Yet art thou still Faustus and a man.
Wouldst thou make men to live eternally,
Or, being dead, raise them to life again? (Marlowe, Dr Faustus, Scene 1)
We live in times when the signs of human hubris, the intimations of our Faustian bargains, abound. The consequences of the earthquake off the north coast of Japan conflagrates as a result of short-sighted, vulnerable placement of diesel generators for cooling pumps. In the name of cost-cutting and a “we’ll deal with it later” attitude, the latent question, “How much do we need?” doesn’t get asked in any serious way. We cut costs on necessities, in order to enjoy our comforts. This works, until “the man comes around.”
“Yet art thou still Faustus and a man.”
We have been mining the Earth for millennia for advantage, for power, to ease our troubled lives. Whether we cut down forests for fuel, drill for oil, dam rivers, erect windmills, or initiate nuclear reactions to turn turbines, we believe that we will always be able to make more, and we will be able to do this with impunity. This however, is not new. I would suggest that this is, at the core, the human condition. We are not simply moving toward a point of no return; we have been there from the start. This is in the nature of our genetic material. We are “made” this way.
The Christian story of the Fall is this story. The Faustian bargain is always already there too. What greater temptation can there be than to be asked if you want to be like God? To see like God? To know right from wrong? To be able to divine righteousness from horror. Of course we took it up! Who of us would not have taken what has been so freely offered?
The paradox of this divine and profane understanding of our condition is manifest in everything we do. We overreach, as a matter of course. We strive for greater income, a better car or bicycle, a better sexual experience, a better cup of coffee, a better high. It is what we do. Those who do not recognize this in themselves, who do not see the hubris in the simplest of their actions or ambitions will seek to raise us above it. They will campaign to save the lost souls, or to save the planet, but whatever their crusade, they are only making the point. The volume of their complaint, the force with which they make their warnings, only betrays their own ambition.
We are driven by purpose and progress. That is our nature. That is our damnation. That is what has made the human species work. And screw up. We are driven to improve, to better our state. We are damned to sabotage ourselves. And in that Faustus is always among us. We can move slowly or quickly. We may, as luck would have it, live in a time and place when the wheels of progress grind slow or, as seems to be our fate today, when they whirl at breakneck pace.
We know too, from our experience, that the devil will show up at some time to take his measure. We know that our time is limited. We are bound by this realization too, that we can see into the future that the bargain we have engaged will exact a price. Still we ante up and wait for the flop. Then hope for the turn. Finally we pray for the river.
Then there’s a nine-point quake and we remember where we placed the pumps.
Ride report
in:  -3'C wind 15 ks SE
out:  -8'C wind 30 ks NW
16 March 2011
When the girls were strangling their Barbies
15 March 2011
Chocolate chips
14 March 2011
Townes, the dog
13 March 2011
Going after the story
 I read The Things They Carried by O'Brien on a recommendation from someone whose recommendation I could not refuse (see author of the next book I'm reading). That book of stories was remarkable in its will to conflate and conflagrate (all in a good way) fiction and nonfiction. Both of these books are labelled as fiction, as they should be, but what they emphasize is that everything we write is a fiction. It's all the product of a re-imagining of what was, or what might have been. Even if I fully and completely imagine settings, a la PK Dick (I'm seriously thinking of adding a surname), those imaginings are coming from the same place that spawns my rememberings. We're all in this mess of what's real and what's not, and, I think, the sooner we just accept that it's all not real, and it's all real, at one and the same time, the sooner we'll be able to talk to one another without angst or anger. But I digress.
I read The Things They Carried by O'Brien on a recommendation from someone whose recommendation I could not refuse (see author of the next book I'm reading). That book of stories was remarkable in its will to conflate and conflagrate (all in a good way) fiction and nonfiction. Both of these books are labelled as fiction, as they should be, but what they emphasize is that everything we write is a fiction. It's all the product of a re-imagining of what was, or what might have been. Even if I fully and completely imagine settings, a la PK Dick (I'm seriously thinking of adding a surname), those imaginings are coming from the same place that spawns my rememberings. We're all in this mess of what's real and what's not, and, I think, the sooner we just accept that it's all not real, and it's all real, at one and the same time, the sooner we'll be able to talk to one another without angst or anger. But I digress. 10 March 2011
Sometimes the best you have to give ...
09 March 2011
Lenten entertainment
08 March 2011
I can always find a way to make it worse
07 March 2011
Out of obligation
I'm coming up only to show you wrong
06 March 2011
Liminal
between earth and heaven? We are arrant knaves,
all; believe none of us. (Hamlet 3.1)
04 March 2011
Get Low
 Some movies have all the promise in the world, but then you find that they let you down. They get lower than they should. They get let down by something. I'm going to say it's laziness or a lack of funds, and ignorance. Why else would waste the efforts of Robert Duvall and Bill Murray?
Some movies have all the promise in the world, but then you find that they let you down. They get lower than they should. They get let down by something. I'm going to say it's laziness or a lack of funds, and ignorance. Why else would waste the efforts of Robert Duvall and Bill Murray? 03 March 2011
Winning and other evils
02 March 2011
Sharpening
01 March 2011
127 Speeches

 In both cases, the focus of 127 Hours and The King's Speech seemed to me, on the surface, uncinematic. I could imagine them on the stage - monologue heavy with interior moments and long digressions - but really doesn't stuff have to happen to make a movie work? To further complicate things, both films are biopics. They both make us believe the outcome could be tragic, but we already know better. One man loses his forearm but gains his life, the other loses his uncertainty and gains the crown. So why are they popular films? Why do these stories, fully spoiled by our real life knowledge of them, succeed in making us keep watching?
In both cases, the focus of 127 Hours and The King's Speech seemed to me, on the surface, uncinematic. I could imagine them on the stage - monologue heavy with interior moments and long digressions - but really doesn't stuff have to happen to make a movie work? To further complicate things, both films are biopics. They both make us believe the outcome could be tragic, but we already know better. One man loses his forearm but gains his life, the other loses his uncertainty and gains the crown. So why are they popular films? Why do these stories, fully spoiled by our real life knowledge of them, succeed in making us keep watching? 
 
