50 Books: On Being Blue by William Gass

William Gass as photographed by Herb Weitman

Today I read an email—from a smart guy who was clearly a top-decile writer of English—that contained a parenthetical aside inside a parenthetical aside. Neither interruption improved my understanding of the sentence or my assessment of the person who wrote it, but I sympathized. The urge to add one more layer has overcome us all. Probably it is more likely to overcome those of us who have a knack for writing sentences. Nuances occur to us and we try to pack them in, for the same reason we overfill the tacos we make at home, until anyone else who tries to eat them winds up with a mess running down the back of their hand. The mess in this analogy is, uh, implications lost to unclear syntax. The filling falling out of the back of a taco is the failure of reading comprehension, whose rate increases with complexity until the audience for a given sentence shrinks to one. I am sorry for the inscrutable metaphor, but I had so much meaning for you to savor and I wanted to pack it all in there, until the tortilla just split apart.

How we put meaning into English sentences—or rather how it enters the reader’s mind unbidden, particularly overtones of sexuality related to color—is the subject of William Gass’s On Being Blue, which is billed as “a philosophical inquiry.” It is that. It is also a tour de force, partly because form follows function and partly because, it would seem, Gass really enjoys writing. That’s the gist of his surprisingly affecting closing argument, which is that [SPOILER ALERT] you’re going to die soon, so you should write as much as possible. He does not explicitly advocate this kind of maximalism until the end of the book, but he tacitly endorses it along the way through maximalism of other kinds.

On Being Blue is hard to read. Despite his argument that the function of the writer is to create, via sentences, a consciousness for the reader to experience, a lot of Gass’s sentences demand we step away for a second to figure them out. I often read before bed, but I found that I could only comprehend this book in daylight. My approach was to read a sentence, think about what it meant, and then read it again to check my work. The distance this method imposed was compounded by the fact that I was re-reading; I first read On Being Blue about five years ago and, I realized with growing horror, remembered very little from the first time through. Instead of recognizing old twists and turns, I found the book to be like a hedge maze that, embarrassingly, I was lost in for a second time. The flaw in this analogy is that you cannot step up into the air and consider the hedge maze from above, whereas I kept removing myself from the flow of Gass’s argument to puzzle out what he just said.

This thicket of language is the right way for Gass to expound his theories of connotation and how the sentence says what it does not state. Most failures of comprehension were my fault. Occasionally, though, I was taken by the uncharitable suspicion that he was being intentionally abstruse. Take this paragraph from page 73, where Gass is discussing the changing significances of blue over time:

Seldom was blue for blue’s sake present till Pollock hurled pigment at his canvas like pies. Rarer still, since such sensitivity in the brush tip is a rarity (in the penis rarer, in the poet rarest of all), color became the breath of bodies, every hue the aching limit of a life, as if it rose up from within the substance it covered the way feeling changes the color of the chameleon, or like those remarkable cephalopods whose configurations alter with their moods, or as, inadequately, our own blood comes and goes like sunshine dreaming among moving clouds.

Emphasis added, and bro: you’re thinking of an octopus. That’s the remarkable cephalopod whose configuration alters with its mood. If you were to use this term that every child knows, you would admittedly lose some elucidation of meaning but also shave off one euphemism and two subclauses from what is already a very cumbersome sentence. I’m willing to do the work, but don’t make me jump through hoops to prove how cunningly you make them.

Clearly, this kind of maximalism is a choice. The question is whether it is necessary, which is a polite way of asking whether it’s performative. Maybe that parenthetical about penises and poets is necessary to unify perceived color with subconscious sexual desire and the artist’s craft, which is an important part of Gass’s overarching thesis that “blue” material enters into language through color and metaphor. Or maybe he made the connection and couldn’t resist pointing it out, i.e. telling us that he did.

That may be the real inquiry at hand in On Being Blue. Where does sophistication shade over into demonstration? When does the parenthetical not add another shade of meaning but rather indicate, as my high school English teacher said it did, a part the author knew he should leave out but lacked the discipline to cut?

Gass makes a compelling argument that there is another type of discipline: the type that leaves everything in, overfilling the taco but doing it so skillfully that nothing falls out. On Being Blue is proof it can be done, but I still wouldn’t eat it in the car, so to speak. It’s thrilling for that reason, though, and in its insistence on radical density it becomes a kind of manifesto. Part of maximalism is doing what is not strictly necessary, and in writing that is usually synonymous with failure. Paradoxically, it is also the precondition for success.

50 Books in 2018 is a recurring feature. Next on our reading list: A Bad Man by Stanley Elkin

What do algorithms give us a reason to do?

Screen shot from BURIED ALIVE Outdoor Playground Finger Family Song Nursery Rhymes Animation Education Learning Video

I’m a modern guy, so when I read a title like “BURIED ALIVE Outdoor Playground Finger Family Song Nursery Rhymes Animation Education Learning Video,” my first question is who came up with it. Shows you what I know. If I were a postmodern guy, I would realize nobody was behind the decision to call a video “BURIED ALIVE Outdoor Playground Finger Family Song Nursery Rhymes Animation Education Learning Video.” Algorithms settled on those words, and the only human decision involved was the decision to follow the algorithms. Stop what you’re doing and read James Bridle’s essay about automatically-generated YouTube videos for small children. It is the directest look yet at what is wrong with the internet. Bridle uses these videos as a case study in how automation turns what everyone wants into things no one wants, e.g. hourlong videos of Peppa Pig getting her teeth pulled out or million-person conspiracy theories about pedophilia in a pizzeria. Here’s a quote:

Automated reward systems like YouTube algorithms necessitate exploitation in the same way that capitalism necessitates exploitation, and if you’re someone who bristles at the second half of that equation then maybe this should be what convinces you of its truth. Exploitation is encoded into the systems we are building, making it harder to see, harder to think and explain, harder to counter and defend against.

The more we turn over the content of the internet to automated systems, the more we make the internet into the maximally effective version of something weird and disturbing to us. The things people want most are branded characters, certain screaming sounds, bright colors and simplistic violence, so here’s a video of Marvel villains burying people alive. It feels awful because few humans were involved in creating it, and those who were involved ceded their agency to an algorithm. Anyway, this essay seems like one of those ideas we’re going to refer to in the future, so I encourage you to read it. I’m glad I did.

Jeet Heer on Chapo Trap House and “dominance politics”

The dirtbag right

To clarify the heading of today’s post: Jeet Heer did not appear on the Chapo Trap House podcast. Although he seems like a natural fit for the show, he has criticized it, most recently in an essay in the New Republic this morning. My experience reading Heer is that he is a scrupulous thinker even when he’s wrong, and this essay upholds that rule. He pushes back early against the dirty argument that Chapo host Will Menaker meant something sexist when he said centrist Democrats would have to “bend the knee” to form a coalition with leftists. Such a reading seems opportunistic, and Heer dismisses it. But he also cites Chapo as an instance of the left using the same bullying tactics as Donald Trump—a practice he calls “dominance politics.” Quote:

This gendered analysis seems unwarranted because Menaker’s remarks weren’t aimed at women as a class, but at the centrist wing of the Democratic Party; Clinton wasn’t mentioned, and the phrase may even be an allusion to a common refrain in Game of Thrones. Yet if the remark wasn’t sexist in intent, it still suggests a troubling vision of politics as a contest in domination.

Heer argues that dominance politics is a dead end. Demanding that centrists bend the knee won’t work, because “you can’t really build a coalition of egalitarian politics by browbeating a key segment of that coalition.” That’s true. I think his central point is correct: the Clinton wing is not going to cede control of the party to democratic socialists, and demanding they do might thwart a winning coalition. I’m not sure that’s what Menaker meant, though, when he said bend the knee. It seems like he was talking less about submission and more about some kind of acknowledgement that the moderates were wrong, and their mistakes blew a winnable election.

Regardless, I like that Heer envisions a coalition of Democrats who are not actively vituperating one another. For the same reason I don’t think liberals should hold Trump voters in contempt, I don’t think leftists should ask liberals to confess. My main concern with Heer’s argument, though, is that it focuses on one form of dominance without acknowledging others that are more significant.

When Heer says that Trump or the hosts of Chapo Trap House are exercising dominance by mocking their political opponents, he means they’re exercising rhetorical dominance. Agreed the left is good at that—especially compared to the Clinton campaign, which pretty much ate sand in the area of messaging. But moderate Democrats and the Clinton network dominate the party in every other meaningful sense of the word. They control the DNC, as we saw last spring. They control fundraising. They set strategy in the last election. They drive the policy agenda, although Sanders et al have tickled the wheel lately. Still, in most important areas, centrists dominate the Democratic Party. The only area in which they don’t is rhetoric. The rhetoric of young, left-leaning Democrats is much more lively and contagious than anything moderates have come up with since Obama 2008.

That’s not to say Heer is mistaken to argue Chapo should be nice to them. On the contrary, it probably means that going easy on neoliberal complacency will be an important part of the left’s strategy moving forward. But that’s a claim about tactics. Heer also seems to be making a claim about the philosophy, or even ethics, of the Democratic party. Are Democrats too good for insult comedy? It’s a question worth considering, but only in the context of larger power dynamics. Civility is a luxury of the winning team.

Friday links! Triumph of the everyman edition

As recently as two months ago, this country was run by elites: latte-sipping, liberal arts degree-holding, pilates-skipping elites. Fortunately, the election of Donald Trump and meteoric re-ascendence of the Republican Party has solved all that. Now that the billionaire son of a millionaire is president, America is going to start working for ordinary people again. And you know who will be leading the charge? Conservative pundits. They’ve broken free of the oppression that confined them to think tanks and the editorial pages of the Wall Street Journal, and now they’ve taken up the cry of the real American. Today is Friday, and we’re finally going to do something about the elitists who stopped tax cuts for the rich and saddled the country with burdensome welfare programs. Won’t you go sans culottes with me?

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Tim Kreider on the specious danger of Western art

The first cover of Charlie Hebdo since last week's attacks reads "all is forgiven."

The first cover of Charlie Hebdo since last week’s attacks reads “all is forgiven.”

Ben al-Fowlkes sent me this excellent essay by Tim Kreider, in which the former political cartoonist notes how much more dangerous art seems to be for Islamists and North Koreans than it is for anyone in the West. That’s good: most of the reason we’re not afraid of art is that our civil society is stable and well-developed, and we’re confident enough in our ideologies that we don’t have to silence anyone who suggests they’re flawed. But part of it, as Kreider points out, is that contemporary Western culture has made art frivolous and anodyne:

“In the mature democracies of the West, there’s no longer any need for purges or fatwas or book-burnings. Why waste bullets shooting artists when you can just not pay them? Why bother banning books when nobody reads anyway, and the national literature is so provincial, insular and narcissistic it poses no troublesome questions?”

Kreider is good at the relieved lament, and he finds in the international outrage at the Charlie Hebdo attacks “a small, irrational twinge of guilt that we’re not doing anything worth shooting us over.”

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