Yasuniri Kawabata Beauty and Sadness — Begun 2010.07.30

While looking for something else, I found

Beauty and Sadness in a stack of books being received at Renaissance Books last weekend. And so I've begun it, and it looks like it will be good. It caught my eye — it does have a very nice Japanese print on the cover, after all. But I bought it not just because of the cover, but because I am alway curious as to what it is in a book that warrants it getting a prize. In this case, the prize awarded was the 1968 Nobel Prize for Literature. Amusingly enough, Kawabata did not get the award for this book, but "for his narrative mastery, which with great sensibility expresses the essence of the Japanese mind" as it was expressed in three of his other novels: Snow Country, Thousand Cranes, and The Old Capital.


Yasuniri Kawabata
Beauty and Sadness.
Vintage International (Vintage Books / Random House),
1996, ISBN: 0679761055.

Thucydides: On Justice and Power and Human Nature — begun 2010.07.08

Well, not sure if I've truly begun it or not, but stumbled across this in Characters Fine (Used) Books on Granville in Vancouver, and have begun flipping through the pages. To be honest, I've not heard of Thucydides — or if I have, I have long since forgotten the context, and only picked this book up because it was where I was looking and it caught my eye — not sure why. (A quick Wiki perusal indicates that Thucydides is interesting.)

Thucydides. On Justice, Power, and Human Nature: The Essence of Thucydides' History of the Peloponnesian War. Hackett Publishing Company, Indianopolis/Cambridge. Tr by Paul Woodruff. ISBN 0-87220-168-6.

Anyway, I've been reading bits and pieces from here and there, and the language and ideas I'm finding well presented in this translation.  Well, today's flipping resulted in an amusing little fushigi. In chapter 8 'Aftermath of the Sicilian Expedition [Summary]', I was surprised to see the sub-header Oligarchy in Athens, p.156, and then on page 158 Collapse of the Oligarchy. This caught my eye immediately because I have argued here and there for more than ten years that as a Canadian I am living under an oligarchy, not a democracy, as these terms are properly defined by Aristotle in his Politics.

Thucydides summarizes the natural failure of oligarchies succinctly and elegantly:

Most of the Four Hundred [self appointed oligarchs who were to save Athens from their democratic failures] fell into the private ambition that is fatal to an oligarchy grown out of democracy. For at once each of them claimed not merely to be equal to the others, but to be the top man by far. In a democracy, on the other hand, if a man is defeated in an election he bears it better, because he does not think he has been beaten by his equals (158).

Well, the fushigi is that later tonight I was desultorily flipping through the TV stations and stumbled across Michael Moore's latest movie, "Capitalism: A Love Story." I'd missed the first 30-35 minutes or so of the movie, and came in just before the leaked memo from Citibank, which proudly describes the importance of the rich to look after their own interests. They describe the reality that in America the top 1% of the wealthiest Americans control 95% of America's total wealth. And Citibank describes, with some pride, this system as a  'plutonomy.' Of course that is a rather bemusing Orwellian doublespeak for the old and well established oligarchy, or, simply, government by the rich. Of course the American banking collapse is proof of its oligarchical nature — the people who bankrupted the banks through greed motivated corruption are penalized by receiving buckets of money instead of prison.

Anyway, I was amused to see that the rest of the film confirms that personal ambition, a.k.a. greed, is more stupefying than sex, and that it is leading to the down fall of America as a viable society. And lest you think I'm casting stones from my perch in Canada, I am not, because Canada is following the same path.

Anyway, back to Thucydides. I was completely blown away by how on point his description of the development of the oligarchy in Athens was with what is happening today. And here I feel compelled to slag the MBAs and the virulent expansion of MBA-itis into all aspects of society, and not just business. It is after reading Thucydides or Aristotle or Epictetus that the level of ignorance extant in these so-called educated leaders is made most evident because, when even a smidgeon of history is examined, it is clear that the human social animal does not truly create new social systems but always variations on themes that have been extant for as long as man has created social structures. Flow charts and quarterly results have no long term vision because they do not understand history.

Thucydides — what an interesting find.

Epictetus: Discourses — Continues 2010.07.04

Well, Epictetus is still holding my attention! With the Canada Day holiday on Thursday, I took the Friday off to give myself a long four day weekend. With that break, despite being busy, I managed to find time to return to the verbiage of Epictetus. I have thoroughly enjoyed how delightfully expressed and expressive are his ideas, told in bold, sophisticated and yet somehow simple, prose.

Today, his lesson on the problem of learning/teaching to the person who has achieved social success resonated with me. Perhaps, because it provides a striking contrast, for me, to my having recently taken on the challenge of being a tutor/teacher-for-hire to people ranging in age from 9 to 18, who have yet to have the opportunity to achieve any societal success much beyond having learned to walk, talk, control the bodily functions, and acquire a modicum of language and science skills.

On the other hand, my 'real' work day is fraught with MBA-itis! The well schooled MBAs, epitomizing in our age societal success, are flagellating their employees with their learned ignorance as if flowcharts were effused wisdom.

Anyway, more Epictetus. Today's blog will be of two translations extracted from Book 2 Chapter 14.

George Long translation (slightly edited):

Epictetus Book 2 Chapter 14 

To Naso

... Every art, when it is taught, causes labour to him who is unacquainted with it and is unskilled in it, and indeed the things which proceed from the arts immediately show their use in the purpose for which they were made.

...

May it not, then, in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things?

...

"With what then must we begin?" 

If you will enter on the discussion, I will tell you that you must first understand names. 

"So," you say "I do not now understand names?" 

You do not understand them.

"How, then, do I use them?" 

Just as the illiterate use written language, as cattle use appearances: for use is one thing, understanding is another. But if you think that you understand them, produce whatever word you please, and let us try whether we understand it.

But it is a disagreeable thing for a man to be confuted who is now old and, it may be, has now served his three campaigns.

I too know this: for now you are come to me as if you were in want of nothing: and what could you even imagine to be wanting to you? You are rich, you have children, and a wife, perhaps and many slaves: Caesar knows you, in Rome you have many friends, you render their dues to all, you know how to requite him who does you a favour, and to repay in the same kind him who does a wrong. What do you lack? If, then, I shall show you that you lack the things most necessary and the chief things for happiness, and that hitherto you have looked after everything rather than what you ought, and, to crown all, that you neither know what God is nor what man is, nor what is good nor what is bad; and as to what I have said about your ignorance of other matters, that may perhaps be endured, but if I say that you know nothing about yourself, how is it possible that you should endure me and bear the proof and stay here? It is not possible; but you immediately go off in bad humour. And yet what harm have I done you? unless the mirror also injures the ugly man because it shows him to himself such as he is; unless the physician also is supposed to insult the sick man, when he says to him, "Man, do you think that you ail nothing? But you have a fever: go without food to-day; drink water." And no one says, "What an insult!" But if you say to a man, "Your desires are inflamed, your aversions are low, your intentions are inconsistent, your pursuits are not comfortable to nature, your opinions are rash and false," the man immediately goes away and says, "he has insulted me."

Thomas Wentworth Higginson translation, (slightly edited):

Book II Chapter XIV

Concerning Naso

There was once a certain Roman who came to see Epictetus with his son. He heard one lesson.

...

Every art seems tedious, when it is delivered to a person ignorant and unskilful in it. The things performed by the common arts, quickly manifest the use for which they were made; and most of them have something attractive and agreeable.

...

So here we take it to be the work of one who studies philosophy, to bring his will into harmony with events; so that none of the things which happen may happen against our inclination, nor those which do not happen be desired by us. Hence they, who have settled this point, have it in their power never to be disappointed in what they seek, nor to incur what they shun; but to lead their own lives without sorrow, fear, or perturbation; and in society to preserve all the natural or acquired relations of son, father, brother, citizen, husband, wife, neighbor, fellow-traveller, ruler, or subject. Something like this is what we take to be the work of a philosopher. It remains to inquire, how it is to be effected. Now we see that a carpenter becomes a carpenter by learning certain things; and a pilot, by learning certain things, becomes a pilot. Probably then it is not sufficient, in the case of philosophy, merely to be willing to be wise and good; but it is moreover necessary that certain things should be learned. What these things are, is the question.

...

“Whence, then, are we to begin?” the Roman asked.

If you will give me leave, I will tell you. It is necessary, in the first place, that you should understand words.

“So then! I do not understand them now?”

No. You do not.

“How is it, then, that I use them?”

Just as the illiterate use the words of the learned; and as brutes use the phenomena of nature. For use is one thing, and understanding another. But if you think you understand them, bring whatever words you please, and let us see whether we understand them or not.

“Well; but it is a grievous thing for a man to be confuted who has grown old; and has perhaps served through his three campaigns to a senatorship.”

I know it very well. For you now come to me, as if you wanted nothing. And how can it enter into your imagination, that there should be anything in which you are deficient? You are rich; and perhaps have a wife and children, and a great number of domestics. Cæsar takes notice of you: you have many friends at Rome: you render to all their dues: you know how to requite a favor, and revenge an injury. In what are you deficient? Suppose then, I should prove to you, that you are deficient in what is most necessary and important to happiness; and that hitherto you have taken care of everything, rather than your duty; and, to complete all, that you understand not what God or man, or good or evil, means? That you are ignorant of all the rest, perhaps, you may bear to be told; but if I prove to you that you are ignorant even of yourself, how will you bear with me, and how will you have patience to stay and be convinced? Not at all. You will immediately be offended, and go away. And yet what injury have I done you; unless a looking-glass injures a person not handsome, when it shows him to himself, such as he is? Or unless a physician can be thought to affront his patient, when he says to him: “Do you think, sir, that you are not ill? You have a fever. Eat no meat to-day, and drink water.” Nobody cries out here, “What an intolerable affront!” But, if you say to any one: You exhibit feverishness in your desires, and low habits in what you shun; your aims are contradictory, your pursuits not conformable to nature, your opinions rash, and mistaken; he presently goes away, and complains that he is affronted.

I like both, but prefer the second one over the first one. I have put up here both translations because I find the nuances between them, which is a natural part/problem with all translations, to be interesting. And I have omitted here Epictetus's references to the need to be in all ways the embodiment of God's attributes on earth if one is to be happy.

The Life and Times of the Thunderbolt Kid &mdash Finished 2010.06.01

A friend and co-worker 'forced' me to read Bill Bryson's The Life and Times of the Thunderbolt Kid: A Memoir. When I say forced, I mean B. used  moral suasion — I have foisted on her — at her request! — many books from my library, and she felt it was time for me to read something of hers. And so I was stuck reading Thunderbolt Kid.

Bill Bryson.
The Life and Times of the Thunderbolt Kid: A Memoir.
Anchor Canada (Random House), 2007.
ISBN: 9780385661621.

What an excellent stuckedness this turned out to be!
      
☆☆☆☆☆

Because B. recommended the book, I thought I'd enjoy it. What I did not expect was how excellent a read this turned out to be! And I don't mean to diminish the value of B.'s book judgement, especially given that she has liked to the point of buying more than one of the books she's read from my library. It's just that I am busy reading other things — and working and living — and didn't feel I had the time to read something not of my choosing.

But the world does work in mysterious ways. It turned out that Bryson is a very, very clever writer, because the book is NOT a memoir. I mean, it IS a memoir, but one that views with love and compassion and, atypically, unsentimental acuity the fables, foibles and hypocrisies of 1950s American middle class way of life. Bryson with great humour and compassion delineates how the USA failed, even in that golden age, to live up to the idealistic image it has of itself as a model Christian-kind society.

The chapters are set-up by introductory photos and/or news clips from his home town's paper The Des Moines Register. Two chapters stand out. Chapter 4, 'The Age of Excitement'  starts:

 PRE-DINNER DRINKS WON'T HARM HEART, STUDY SHOWSPHILADELPHIA, PENN. (AP) — A couple of cocktails before dinner, and maybe a third for good measure, won't do your heart any harm. In fact, they may even do some good. A research team at Lankenau Hospital reached this conclusion after a study supported in part by the Heart Association of Southeastern Pennsylvania.

 — The Des Moines Register, August 12, 1958.

On the next page is displayed a Camel cigarette print ad containing a smiling doctor with a stethoscope around his neck and a cigarette in hand. Below him is Times Roman fully capitalized and italicized 36 font text's that claims 'MORE DOCTORS SMOKE CAMELS THAN ANY OTHER CIGARETTE!' 

Bryson's prose to open the chapter begins:

I don't know how they managed it, but the people responsible for the 1950s made a world in which pretty much everything was good for you. Drinks before dinner? The more the better! Smoke? You bet! Cigarettes actually made you healthier, by soothing jangly nerves and sharpening jaded minds, according to the advertisements. ... X-rays were so benign that shoe stores installed special machines that used them to measure foot sizes, sending penetrating rays up through the soles of your feet and right out the top of your head.

...

Happily, we were indestructible....People were charmed and captivated — transfixed, really — by the broiling majesty and unnatural might of atomic bombs. When the military started testing nuclear weapons at a dried lakebed called Frenchman Flat in the Nevada desert outside Las Vegas it became the town's hottest tourist attraction. People came to Las Vegas not to gamble — or at least not only to gamble — but to stand on the desert's edge and feel the ground shake beneath their feet, and watch the air before them fill with billowing pillars of smoke and dust. 

... 

As many as four nuclear detonations a month were conducted in Nevada in the peak years. The mushroom clouds were visible from any parking lot in the city [of the 1950s], but most visitors went to the edge of the blast zone itself, often with picnic lunches, to watch the tests and enjoy the fallout afterwards. And these were big blasts. Some were seen by airline pilots hundreds of miles out over the Pacific Ocean. Radioactive dust often drifted across Las Vega, leaving a visible coating on every horizontal surface. After some of the early tests, government technicians in white lab coats went through the city with Geiger counters over everything. People lined up to see how radioactive they were. It was all a part of the fun. What a joy it was to be indestructible (67-73). 

Chapter 6 BOOM! opens with:

 Mobile, Ala. — The Alabama Supreme Court yesterday upheld a death sentence imposed on a Negro handyman, Jimmy Wilson, 55, for robbing Mrs. Esteele Barker of $1.95 at her home last year. Mrs. Barker is white. Although robbery is a capital offence in Alabama, no one has been executed in the state before for a theft of less than $5. A court official suggested that the jury had been influenced by the fact Mrs. Barker told the jury that Wilson had spoken to her in a disrespectful tone. A spokesman for the National Associate for the Advancement of Colored People called the death sentence 'a sad blot on the nation,' but said the organization is unable to aid the condemned man because it is barred in Alabama.

—The Des Moines Register, August 23, 1958. 

The chapter then continues with the US testing of atom bombs in the Marshall Islands, and, most significantly, their largest fusion bomb test on the still uninhabitable Bikini atoll, the namesake of the bikini bathing suit.

In his clear-eyed but lovingly expressed honesty, The Thunderbolt Kid rises far above being a mere sentimental memoir to become a perceptive social commentary and critique of an immature superpower.

A well deserved 5 stars.

And it is very funny!


P.S.: Bryson describes his experiences as a paper delivery boy. And here we share a common experience! Like him, I learned a fundamental social truth from that experience, which is that the bigger was the house that I delivered to, the smaller was the tip I received. And, like him, whenever I went to collect from the biggest house on my route, I was without exception in more than two years of reliable service to that house, sent home empty handed every month. The resident month after month 'kindly' asked to come back the next day for my $2.50. And when I did, I went home paid, but without a tip. Hmmmm. I have been skeptical every since of the rich running the world, and every year confirms that youthful lesson in the power of avarice. The American government's reaction to their greedy bankers destroying their society's economy to line their pockets is to give them a government bailout instead of prison sentences. Meanwhile the average American struggles with the fall out.

Zen and Japanese Culture – Still Being Read 2010.03.10

Daisetz T. Suzuki.

Zen and Japanese Culture.

New York: Princeton University Press Bollingen Series #64, 1973. ISBN 0-691-01770-0.

Well, I have been continuing, albeit somewhat inconsistently, my reading Zen and Japanese Culture. It continues to fascinate, in a delicious pairing with Epictetus, and with C.G. Jung. Epictetus argues all that is important to live a happy (complete?) life is to willfully recognize those things in life over which we have the power of the will; Jung argues that the will is subject to the natural existence of the unconscious. Suzuki argues that the highest expression of Zen is to mindfully remove the mind, and to exist being an expression of capital 'N' nature! Hmmmmm. Seems like there are some philosophical hurdles here — which I am in the process of exploring. To begin that exploration I am writing out an example of each philosopher's philosophy, beginning with Suzuki.

Some may ask: How can the sword which implements the will to kill work out its function by itself without the willer's directive behind it? What originality, what creative work, can an inanimate mechanical tool be made to carry out all by itself? When a tool performs whatever function it is made to perform, can we say it has achieved something original? The point is this: When the sword is in the hands of a technician-swordsman skilled in its use, it is no more than an instrument with no mind of its own. What it does is done mechanically, and there is no myōyū discernible in it. 

Odd thought - this reminds me of the horse whisperer's comment about a 'dead' horse lacking spirit, on the episode 'The Dog Whisperer Meets the Horse Whisperer.' Suzuki continues:

But when the sword is held by the swordsman whose spiritual attainment is such that he holds it as though not holding it, it is identified with the man himself, it acquires a soul, it moves with all the subtleties which have been imbedded in him as a swordsman. The man emptied of all thoughts, all emotions originating in fear, all sense of insecurity, all desire to win, is not conscious of using the sword; both man and sword have turned into instruments in the hands, as it were, of the unconscious, and it is this unconscious that achieves wonders of creativity. It is here that swordplay becomes an art.

As the sword is not separated from the man, it is an extension of his arms and accordingly a part of his body. Furthermore, the body and the mind are not separated, as they are in the case of intellectualization. The mind and the body move in perfect unison,, with no interference from intellect or emotion. Even the distinction of subject and object is annihilated. The opponent's movements are not perceived as such and therefore the subject, so called, acts instinctually in response to what is presented to him. There is no deliberation on his part as to how to react. His unconscious automatically takes care of the whole situation (p146).

The last paragraph corresponds exactly with the Dog Whisperer's actions. He frequently comments that he is acting instinctively to what this particular dog presents to him as its particular course of treatment. Also, Suzuki's comment about the unconscious automatically taking care, reminds me tangentially of the submissive dog — it is instinctively acting as per the pack leader's mien and is happier to do it than to be the leader. And yet, it is not an act of unconsciousness, but one derived from consciously making the choice to not interfere with the natural instincts, to work with it. Again, I feel an intuitive link between TDW's comment that animals are striving to do something/anything in the service of their pack leader/master. This was strongly stated in the episode with the horse whisperer.


And, even more bizarrely, I am reminded of Krishna's admonishment to Arjuna, after Arjuna expressed reluctance to fight his relatives. Krishna pointed out that it would be unwise for him to turn away from his true nature, which is that of a warrior. Krishna's wisdom required that Arjuna fight his relatives, even if morally that was unwise, and to fight with is heart and soul and, if necessary, to kill them, because his fight was a right and just one. Arjuna refuses to fight against the greed destructiveness of his relatives, arguing that ...

The sins of men who violate the family 

undermines the constant laws

of caste and family duty
(1.41).

To which Krishna replied:

Look to your own duty;

do not tremble before it;

nothing is better for a warrior

than a battle of sacred duty
(2.31).

Odd connection of ideas. Stay tuned; I will be citing from Jung and from Epictetus.

Epictetus: Discourses — Continued 2010.03.01

Once again I experienced an amusing fushigi while reading

Epictetus.

Born about 55 C.E. in Hierapolis in Phrygia,

modern-day Pamukkale,

in south-western Turkey.

The fushigi begins with my reading:

... Where I can be hindered and compelled the obtaining of those things is not in my power. Nor is it good or bad, but the use is either bad or good, and the use is in my power. But it is difficult to mingle and to bring together these two things, the carefulness of him who is affected by the matter and the firmness of him who has no regard for it. But it is not impossible, and if it were, happiness is impossible. But we can act as we do in the case of a voyage. What do I do to prepare for it? I choose the master of the ship, the sailors, the day, the opportunity. [It was at this point that for no logical reason, into my mind's eye came the scene in the movie '28 Days' where Sandra Bullock's character Gwen is being taught by the professional baseball pitcher on how to throw a baseball. The lesson Viggo Mortensen's character, Eddie, is giving is to control what is in your hand — how the ball is held, the timing of the release, etc., and to let go whether or not it is a strike because 'that is someone else's business.' Even as I was thinking this, I thought, how funny! The lesson's of Epictetus can be found in feel good American movies! Epictetus continues...] Then comes a storm, regardless my careful preparations. What more have I to care for, for my part is done. The business belongs to another — the master. But the ship is sinking — what then have I to do? I do the only things that I can, which is not to be drowned full of fear, nor screaming, nor blaming God, but knowing that what has been produced must also perish: for I am not an immortal being, but a man, a part of the whole, as an hour is a part of the day. I am present like the hour, and past like the hour. What difference, then, does it make to me how I pass away, whether by being suffocated or by a fever, for I shall pass through some such means (Discourses 2.5 slightly edited).

So, then here comes one of those quiet fushigi that are simply too small and peculiar to take seriously, but so strange and peculiar that they seem worthy of taking some notice, if for no other reason than stopping to see them is like stopping to smell the roses, or pausing to enjoy a sun set or a moon rise.

After being bemused by the curious parallel between a Sandra Bullock movie in which she is being taught to throw a ball and the stoic philosophy of Epictetus, I then read the next paragraph:

This is just what you will see those doing who play at ball skillfully. No one cares about the ball being good or bad, but about throwing and catching it. In this therefore is the skill, this the art, the quickness, the judgement, so that if I spread out my lap I may not be able to catch it, and another, if I throw, may catch the ball. But if with perturbation and fear we receive or throw the ball, what kind of play is it then, and wherein shall a man be steady, and how shall a man see the order in the game? (Discourses 2.5. my emphasis.)

Sorry, but I found that very amusing.

Epictetus: Discourses &mdash Continued 2010.02.21

Ἐπίκτητος; AD 55–AD 135

I have been thoroughly enjoying the philosophical arguments of Epictetus, and find myself re-reading many of his them because of the elegant beauty of the prose as well as their sophistication and obvious and immediate applicability to many of the social/economic/political 'problems' of today. Delightful, and thought-provoking stuff.

The following quotation will not be presenting anything thought provoking, let alone new. However, I love the language and manner of the presentation.

From Discourses 1.12: Discipline = Freedom.

He, then, who comes to be instructed,

come with this aim:

“How may I in everything follow the gods?

How may I acquiesce in the divine administration?

And how may I be free?”

For he is free, to whom all happens agreeably to his desire,

and whom no one can unduly restrain.

“What then, is freedom mere license?”

By no means; for madness and freedom are incompatible.

“But I would have that happen which appears to me desirable;

however it comes to appear so.”

You are mad: you have lost your senses. Do not you know, that freedom is a very beautiful and valuable thing? But for me to choose at random, and for things to happen agreeably to such a choice, may be so far from a beautiful thing, as to be, of all others, the most undesirable. For how do we proceed in writing? Do I choose to write the name of Dion (for instance) as I will? No; but I am taught to be willing to write it as it is written. And what is the case in music? The same. And what in every other art or science? Otherwise, it would be of no purpose to learn anything, if it were to be adapted to each one’s particular humor. Is it then only in the greatest and principal matter, that of freedom, permitted me to desire at random? By no means; but true instruction is this — learning to desire that things happen as they do. And how do they happen? As the appointer of them hath appointed. He hath appointed that there is summer and winter, plenty and dearth, virtue and vice, and all such contrarieties, for the harmony of the whole. To each of us he has given a body and its parts, and our several possessions and companions. Mindful of this appointment, we can enter upon a course of education and instruction, not in order to change the constitution of things; — a gift neither practicable nor desirable; — but that things being as they are with regard to us, we may have our mind accommodated to the facts. Can we, for instance, flee from mankind? How is that possible? Can we, by conversing with them, transform them? Who has given us such a power? What then remains, or what method is there to be found, for such a commerce with them, that, while they act according to the appearances in their own minds, we may nevertheless be affected conformably to nature? [Slightly edited.]