So what is tragedy?
“A work is a tragedy, Aristotle tells us, only if it arouses pity and fear. Why does he single out these two passions?” That seems wrong to me. For one thing, it is overly subjectivist. Why start with the passions of the audience? What do they know?
I think of a tragic story as embodying a few elements:
1. The downfall represents some kind of principle.
2. Some aspects of the downfall are, in advance, quite expected in the objective sense.
3. The actual story combines both inevitability and surprise in a somewhat contradictory manner. (I reintroduce the subjective ever so slightly here.)
4. The villain probably should have some sympathetic and/or charismatic qualities.
5. There should be a quite particular logic to how the actual events unfold, as they might be related to the above-mentioned principles in #1.
6. A confluence of aesthetic and metaphysical and personality-linked forces should “conspire” to bring about the final outcome. There should be a melding and a consilience to the evolution of the story.
Some near-perfect tragedies are Don Giovanni, The Empire Strikes Back, The Sopranos (evokes nostalgia in me rather than fear or pity), and King Lear, among other works of Shakespeare. Don’t forget Homer, Melville, and the Bible.
Just stay away from Aristotle on this one.
Remember when Ortega y Gasset wrote: “Within the novel almost anything fits…”? Well, Karl Ove Knausgaard has proven him right in this improbably wonderful conclusion to his ongoing semi-fictionalized autobiographical series My Struggle, the first two volumes of which stand as literary masterworks. It’s not every day that a 1153 pp. rant, outside the author’s main fields of expertise, turns out to be so compelling. But wait…I guess those are his main fields of expertise.
Maybe a third of this book is an intellectual biography of Hitler and an analysis of how the proper readings of Mein Kampf change over the years and decades. “Mein Kampf received terrible reviews,” writes K., and then we learn why they matter. I found that segment to be a masterful take on liberalism and its potential for decline, as Knausgaard tries harder than most to make us understand how Hitler got anywhere at all. Underneath it all is a Vico-esque message of all eras converging, and the past not being so far away from the present as it might seem.
Another third of the book covers various writers, including Dostoyevsky, Handke, Celan, Joyce, Hamsun, and Olav Duun, and why they matter to Knausgaard, and is interesting throughout. There are detailed brilliant takes on Herman Broch’s The Death of Virgil and Rene Girard on Hamlet and then desultory remarks on William Petty’s Political Arithmetick. For those sufficiently familiar with the underlying sources, it absolutely comes off.
The other third of the book, most prominent at the beginning, is a mostly failed and meandering fictional narrative of the author’s own life, unsatisfying if read “straight up” but in context a reminder that all thought processes degenerate, and an account of how and why they do so, and in that regard an ideal introduction to the rest of the work and a meta-move which ties together all six volumes of the series, including the often-unsatisfying volumes 3-5. But it will try your patience.
As for what went wrong with liberalism, here is one relevant bit:
Charisma is one of the two great transcendental forces in the social world: beauty is the other. They are forces seldom talked about, since both issue from the individual, neither may be learned or acquired, and in a democracy, where everyone is meant to be considered equal and where all relationships are meant to be just, such properties cannot be accorded value, though all of us are aware of them and of how much they mean…beauty eclipses everything, bedims all else, it is what we see first and what we consciously or unconsciously seek. Yet this phenomenon is shrouded in silence…driving it out instead by our social mechanisms of expulsion, calling it stupid, immature, or unsophisticated, perhaps even primitive, at the same time as we allow it to flourish in the commercial domain, where it quietly surrounds us whichever way we turn…
I do “get” why the reviews have been so mixed, but I think someone has to have the stones to stand up and call this a masterpiece and that someone is me. With it, Karl Ove Knausgaard has cemented his claim to have produced something truly creative and new, and now instructive as well.
That is the topic of my recent Bloomberg column. Excerpt:
I am reminded of these points by the recent death of the economist James Mirrlees, a Nobel laureate. His most famous contribution to the field was a model suggesting that the marginal rate of tax on the most skilled workers should be zero.
To illustrate the rationale for this view, imagine that Jerry Seinfeld is no longer doing comedy. His non-existent output, correspondingly, results in no government revenue. What if the government taxed his additional comedy work at a rate of zero? Theoretically, such a policy would encourage Seinfeld to produce more comedy shows without harming government revenue. Both Seinfeld and his audience would benefit.
Mirrlees did not think this was a practical guide to policy, if only because the tax authorities will never be able to tell at exactly what level a zero marginal tax rate will have the desired effect of inducing talented people to continue working. Instead, the model is a guide to thinking about the relevant trade-offs behind tax policy — namely, that foregone output from the talented is a major consideration.
Now, do I wish the world was arranged in such a way that zero tax rates could be handed out, at the proper margins, to these highly talented individuals? Absolutely. I don’t think you would find the same aspirational enthusiasm from the progressive left on this issue.
Do read the whole thing.
Here is the transcript and audio, definitely recommended. Here is part of the summary:
She and Tyler explore her ideas about the stifling effect of political correctness and more, including why its dominant form may come from the political right, how higher education got screwed up, strands of thought favored by the Internet and Youtube, overrated and underrated Australian cities, Aussie blokes, and more.
Here is an excerpt:
COWEN: When did political correctness become a major issue, or become a major issue again? And why do you think it happened exactly then?
LEHMANN: That’s a good question, and I don’t know if I have the answer. I know that there were lots of debates around political correctness in the early ’90s, for example.
COWEN: Yes, and it seems to fade away and then come back.
I’ve noticed in my own life that I started noticing political correctness around 2007. At the time, I thought it had something to do with the business model of Internet publishing.
That was when Gawker and the blog Jezebel was really popular. It was established in 2007, and then it got very popular over the next couple of years. I thought that there were a lot of clickbait kind of articles promoting these really simplistic black-and-white narratives of oppression.
Unless one had reasonable critical thinking skills, I could see how young people could be influenced by that kind of content coming out. I think there’s something to do with the Internet and the way the media has had to adapt to this new business model where you have to drive . . . You have to get lots of views, lots of hits, millions more than you would with the newspapers.
I think it’s something to do with that, but that’s probably just one variable in many other factors.
COWEN: What do you think of the hypothesis that political correctness is a kind of virus that’s hijacked the left? It’s figured out some kind of weak entry point, and it’s come in and taken over parts of it, and it will bring down many victims with it, but actually, it’s crippling the left.
LEHMANN: Yep, yeah.
COWEN: True or false?
LEHMANN: Probably true.
COWEN: If one objects to that argument, we should in a sense encourage more of it, at least if we’re being pure utilitarians, or not?
COWEN: Probably in the media? In general, intellectual life, but if you take, say, the United States as a whole, do you think it’s left-wing or right-wing political correctness that’s stronger and more destructive?
LEHMANN: Yeah, it’s probably right-wing political correctness.
A question from me:
COWEN: I’ve been speaking about the right in aggregate terms, but if you think of the effect of the Internet, which strands of the right do you think are favored, and which do you think are falling away because of Internet discourse? Because it shouldn’t favor it all equally, correct?
We also cover Australia vs. New Zealand, the masculine ethos of Australia and its origins, why PC is different in Australia, the movie Lantana (which we both strongly recommend), and yes Australian fashion.
This one is about as speculative as you get:
Suppose, just for fun, that we accept Posner’s $600 trillion estimate for the value of the Earth. What then is the value of the Universe?
…We could try to calculate the value of the Universe by estimating the number of planets with intelligent life and multiplying that by $600 trillion. It’s very hard to guess the number of such planets per cubic megaparsec. But since the Universe seems to extend indefinitely, the result is infinite.
That’s my best estimate: infinity!
But that’s not very satisfying. What if we limit ourselves to the observable Universe?
No matter what I say, I’ll get in trouble, but let me estimate that there’s one intelligent civilization per galaxy.
A conservative estimate is that there are 100 billion galaxies in the observable universe. There might be twice as many, but perhaps a lot of them are small or less likely to support life for various other reasons.
So, I get $600 trillion times 100 billion, or$60,000,000,000,000,000,000,000,000
as my estimate of the value of the observable Universe. That’s $6 × 1025, or $60 septillion.
That is from John Carlos Baez, via Benjamin Lyons. And to think it all cost nothing to produce…..the ultimate free lunch.
I am doing a Conversations with Tyler with her, here is her home page. She is a Professor of Psychology at the University of Maryland and has a new book coming out: Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire Out World. Here is part of the Amazon summary:
Why are clocks in Germany so accurate while those in Brazil are frequently wrong? Why do New Zealand’s women have the highest number of sexual partners? Why are “Red” and “Blue” States really so divided? Why was the Daimler-Chrysler merger ill-fated from the start? Why is the driver of a Jaguar more likely to run a red light than the driver of a plumber’s van? Why does one spouse prize running a “tight ship” while the other refuses to “sweat the small stuff?”
In search of a common answer, Gelfand has spent two decades conducting research in more than fifty countries. Across all age groups, family variations, social classes, businesses, states and nationalities, she’s identified a primal pattern that can trigger cooperation or conflict. Her fascinating conclusion: behavior is highly influenced by the perception of threat.
So what should I ask?
I will be doing a Conversation with him. Bruno is the author of Dawn of Eurasia: On the Trail of the New World Order, published earlier in the United Kingdom but just now in the United States. It is one of the essential reads of the last few years and was last year a tied favorite for my “Book of the Year.”
On the book:
Well, it turns out there is a book explaining all the recent, strange events in China, Russia, Turkey and the European Union
Here is his excellent recent piece on what the West is becoming, and why. I also have read he is currently writing a book on China’s “One Belt, One Road.”
On Bruno, here is one bit from Wikipedia:
Bruno Maçães is a Portuguese politician, political scientist, business strategist, and author. He studied at the University of Lisbon and Harvard University, where he wrote his doctoral dissertation under Harvey Mansfield. He is currently a Nonresident Senior Fellow at Hudson Institute in Washington.
My Conversation with Bruno is in fact one reason why I took my August trip to Kiev and Baku — what better and indeed necessary way to prepare for a discussion of Eurasia?
So what should I ask him?
I was very happy with how this turned out, here is the audio and transcript. Here is how the CWTeam summarized it:
Michael Pollan has long been fascinated by nature and the ways we connect and clash with it, with decades of writing covering food, farming, cooking, and architecture. Pollan’s latest fascination? Our widespread and ancient desire to use nature to change our consciousness.
He joins Tyler to discuss his research and experience with psychedelics, including what kinds of people most benefit from them, what it can teach us about profundity, how it can change your personality and political views, the importance of culture in shaping the experience, the proper way to integrate it into mainstream practice, and — most importantly of all — whether it’s any fun.
He argues that LSD is underrated, I think it may be good for depression but for casual use it is rapidly becoming overrated. Here is one exchange of relevance:
COWEN: Let me try a very philosophical question. Let’s say I could take a pill or a substance, and it would make everything seem profound. My receptivity to finding things profound would go up greatly. I could do very small events, and it would seem profound to me.
Is that, in fact, real profundity that I’m experiencing? Doesn’t real profundity somehow require excavating or experiencing things from actual society? Are psychedelics like taking this pill? They don’t give you real profundity. You just feel that many things are profound, but at the end of the experience, you don’t really have . . .
POLLAN: It depends. If you define profundity or the profound as exceptional, you have a point.
One of the things that’s very interesting about psychedelics is that our brains are tuned for novelty, and for good reason. It’s very adaptive to respond to new things in the environment, changes in your environment, threats in your environment. We’re tuned to disregard the familiar or take it for granted, which is indeed what most of us do.
One of the things that happens on psychedelics, and on cannabis interestingly enough — and there’s some science on it in the case of cannabis; I don’t think we’ve done the science yet with psychedelics — is that the familiar suddenly takes on greater weight, and there’s an appreciation of the familiar. I think a lot of familiar things are profound if looked at in the proper way.
The feelings of love I have for people in my family are profound, but I don’t always feel that profundity. Psychedelics change that balance. I talk in the book about having emotions that could be on Hallmark cards. We don’t think of Hallmark cards as being profound, but in fact, a lot of those sentiments are, properly regarded.
Yes, there are those moments you’ve smoked cannabis, and you’re looking at your hand, and you go, “Man, hands, they’re f — ing incredible.” You’re just taken with this. Is that profound or not? It sounds really goofy, but I think the line between profundity and banality is a lot finer than we think.
COWEN: I’ve never myself tried psychedelics. But I’ve asked the question, if I were to try, how would I think about what is the stopping point?
For my own life, I like, actually, to do the same things over and over again. Read books. Eat food. Spend time with friends. You can just keep on doing them, basically, till you die. I feel I’m in a very good groove on all of those.
If you take it once, and say you find it entrancing or interesting or attractive, what’s the thought process? How do you model what happens next?
POLLAN: That’s one of the really interesting things about them. You have this big experience, often positive, not always though. I had, on balance . . . all the experiences I described in the book, with one notable exception, were very positive experiences.
But I did not have a powerful desire to do it again. It doesn’t have that self-reinforcing quality, the dopamine release, I don’t know what it is, that comes with things that we like doing: eating and sex and sleep, all this kind of stuff. Your first thought after a big psychedelic experience is not “When can I do it again?” It’s like, “Do I ever have to do it again?”
COWEN: It doesn’t sound fun, though. What am I missing?
POLLAN: It’s not fun. For me, it’s not fun. I think there are doses where that might apply — low dose, so-called recreational dose, when people take some mushrooms and go to a concert, and they’re high essentially.
But the kind of experience I’m describing is a lot more — I won’t use the word profound because we’ve charged that one — that is a very internal and difficult journey that has moments of incredible beauty and lucidity, but also has dark moments, moments of contemplating death. Nothing you would describe as recreational except in the actual meaning of the word, which is never used. It’s not addictive, and I think that’s one of the reasons.
I did just talk to someone, though, who came up to me at a book signing, a guy probably in his 70s. He said, “I’ve got to tell you about the time I took LSD 16 days in a row.” That was striking. You can meet plenty of people who have marijuana or a drink 16 days in a row. But that was extraordinary. I don’t know why he did it. I’m curious to find out exactly what he got out of it.
In general, there’s a lot of space that passes. For the Grateful Dead, I don’t know. Maybe it was a nightly thing for them. But for most people, it doesn’t seem to be.
COWEN: Say I tried it, and I found it fascinating but not fun. Shouldn’t I then think there’s something wrong with me that the fascinating is not fun? Shouldn’t I downgrade my curiosity?
POLLAN: [laughs] Aren’t there many fascinating things that aren’t fun?
COWEN: All the ones I know, I find fun. This is what’s striking to me about your answer. It’s very surprising.
W even talk about LSD and sex, and why a writer’s second book is the key book for understanding that writer. Toward the end we cover the economics of food, and, of course, the Michael Pollan production function:
COWEN: What skill do you tell them to invest in?
POLLAN: I tell them to read a lot. I’m amazed how many writing students don’t read. It’s criminal. Also, read better writers than you are. In other words, read great fiction. Cultivate your ear. Writing is a form of music, and we don’t pay enough attention to that.
When I’m drafting, there’s a period where I’m reading lots of research, and scientific articles, and history, and undistinguished prose, but as soon as I’m done with that and I’ve started drafting a chapter or an article, I stop reading that kind of stuff.
Before I go to bed, I read a novel every night. I read several pages of really good fiction. That’s because you do a lot of work in your sleep, and I want my brain to be in a rhythm of good prose.
Defininitely recommended, as is Michael’s latest book How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence.
I am arrived in Baku! Here goes:
1. Chess player: Garry Kasparov. Maybe the greatest player of all time? He is not ethnic Azerbaijani, but grew up in Baku.
Teimour Radjabov. It is amazing for how long he has gotten away with playing the King’s Indian Defense at the highest levels of chess competition.
Shakhriyar Mamedyarov. Over the last year, he has had the best results of anyone in the chess world, including Carlsen. His forcing style resembles that of Kasparov.
Vugar Gashimov. He was pretty good too, passed away prematurely in 2014.
Cellist and conductor: Mstislav Rostropovich, born in Baku. His Bach Cello Suites are perhaps my favorite of all extant recordings. Here is one (different) YouTube version. As a conductor he was uneven, but capable of spectacular live performances of Shostakovich.
Philosopher: Max Black, also born in Baku. He edited Frege and worked on problems from Leibniz, such as the identity of indiscernibles.
Note that numbers 1, 5, 6, and 7 on this list were Jews who emigrated to America.
Here it is:
One theme of Stubborn Attachments is that economic growth in the wealthier countries has positive spillover effects for poorer individuals around the world. If you think of the publication of this book as a form of economic growth/gdp enhancement, I want to boost its positive global effects. I also argue in Stubborn Attachments that we should be more charitable and altruistic at the margin. That includes me!
So having written Stubborn Attachments, I now wish to live the book, so to speak. I am donating the royalties from the book to a man I met in Ethiopia on a factfinding trip earlier this year, I shall call him Yonas [not his real name].
He is a man of modest means, but he aspires to open his own travel business. He has a young and growing family, and also a mother to support. He is also hoping to buy a larger house to accommodate his growing family. In his life, he faces stresses – financial and otherwise — that I have never had to confront. When I visited his home, his wife had just had a new baby girl, but Yonas’s income depends on the vicissitudes of tourist demand, and by American standards it is in any case low.
I met Yonas when he served as my travel guide around Lalibela. I spent a full day with him, touring the underground, rock-hewn stone churches of that city. He struck me as reliable, conscientious, well-informed, and I was impressed by the quality of his English, which he had acquired on his own. He also took me by his village to meet his family, and they performed a coffee ceremony for me, cooking freshly ground coffee beans (it was delicious, something I had never imagined). Based on my impressions from that day, I believe an investment in Yonas will help his entire family and perhaps his broader community as well. Since then, he and I have kept in touch by email.
As another way of “living the content” of my book, I will be sending the funds via Stripe, Stripe Press being the publisher of this book. Stripe, a payments company, really has made it easy to send money across borders, thereby helping to knit the whole world together. I hope someday Yonas is able to apply for incorporation through Atlas, a Stripe service that helps entrepreneurs incorporate in Delaware, with his travel business, or with whatever else he may do.
I suppose this means I will remain stubbornly attached to Yonas. And with the publication of this book, Stripe Press is now stubbornly attached to me.
Think of this book — due out in October — as my attempt to defend and explain why a free society is objectively better in terms of ethics, political philosophy, and economics. No punches are pulled, this is my account of what I strongly believe you should believe too. My bottom lines, so to speak.
But today I’d like to focus upon Yonas, in Ethiopia, rather than the content of the book. All of my share of the income from the book goes to him and his family, I get nothing. So if you order Stubborn Attachments: A Vision for a Society of Free, Prosperous, and Responsible Individuals, you are very directly contributing to economic development and human betterment and the multiplication of possibilities. And perhaps you are also expressing some faith in the quality of my judgment as to who would put the money to good use.
I would like to see that you pre-order the book to make a difference for Yonas and his family. And the earlier you order, the more attention the book will receive, the greater the chance of reviews and a further print run and further sales, and so on.
You can pre-order here. By the way, what is your stubborn attachment?
That is a short interview with me from Northern Virginia magazine, here is one excerpt:
When did you feel you had “made it”?
Jan. 21, 1962 (his birthday). That was a turning point of sorts for me.
How do you define success?
Learning something new all the time, and staying healthy. Getting paid. Interacting with smart people. Having the chance to pass something along to others.
What do you do after a disappointment?
Bid higher next time.
Give us an idea of your work/life balance philosophy.
Do I even try to do balance? For me they are more or less the same. I know that makes me difficult. But I’ve ended up writing about what were once hobbies, and using so-called “leisure” time to prepare for research, writing, speaking and so on. My social life is pretty closely tied to my work life.
And at the end:
Any advice for those who are going into your field?
Listen also to the advice of people who are not in your field. A lot of budding academics listen too much to their advisor and don’t receive enough feedback and mentoring from a broader set of sources.
The full title is Stubborn Attachments: A Vision for a Society of Free, Prosperous, and Responsible Individuals. I have been working on this book for about twenty years, and I recommend it to you all.
Here is the Amazon link, you can pre-order for October 16. Here is the Kindle link. I will get you the Barnes and Noble link as soon as it is available. The Stripe Press people have done a fantastic job with the cover and also with the production more generally, my commendations to them!
Here is the introduction to the Wikipedia page on intersectionality:
Intersectionality is an analytic framework which attempts to identify how interlocking systems of power impact those who are most marginalized in society.[ Intersectionality considers that various forms of social stratification, such as class, race, sexual orientation, age, disability and gender, do not exist separately from each other but are interwoven together. While the theory began as an exploration of the oppression of women of color within society, today the analysis is potentially applied to all social categories (including social identities usually seen as dominant when considered independently).
So why might intersectionality matter? I can think of a few reasons:
1. Perhaps the signal extraction problem becomes more difficult in a non-linear fashion, when you are trying to peer through discrimination and identify underused talent for those with “multiple non-conformities.” You might have a good sense of what an undervalued black student will look like, but find it harder — indeed much harder — to identify an undervalued Surinamese Haitian trans female student in a wheelchair.
2. Multiple non-conformities are like tolls on a river. When there are multiple tolls, it doesn’t help commerce much to remove any one of them. Similarly, you might fix one dent in your car, but it may not be worthwhile to fix fifteen dents or indeed any one of them. No, I am not saying that individuals with multiple non-conformities are, in a quality sense, like dents in a car. Rather there is a common logic involving threshold effects. If you will come across as highly unusual in any case, perhaps you will not spend money to buy a nice suit. Or perhaps outside parties are more likely to help a person who has only one main “disability” or non-conformity to overcome, perceiving a much higher chance of success with the aid. Non-linear effects can discourage effort in a wide variety of cases.
3. Marginalized or minority communities may themselves exhibit prejudice against other non-conformities (for instance, some parts of the Jamaican community seem to be especially biased against gay individuals). That can make it harder for persons with multiple non-conformities to find allies.
4. Note that intersectionality may operate in a favor of a person rather than always operating against a person’s interests. For instance, black women arguably face less labor marker discrimination than do black men.
Overall, I believe the intersectionality concept is underrated by many people in the mainstream and on the political Right. It suffers from some of the problems that would be predicted by…the intersectionality concept.
He allows himself to be hired by anyone, for nearly any purpose — not involving physical contact — as long as they pay his hourly wage: a mere 1,000 yen (about US $9). And he loves it.
With gray hair, visible lines on his face and loss of youthful slimness, he is more like a free-spirited bohemian in a strange disguise.
Throughout an hourlong Skype interview, in which comments are tediously ferried back and forth through an interpreter, his energy and enthusiasm never flag, and his answers grow more expressive and thoughtful with each question.
It’s all part of his job as a rented “ossan,” the Japanese word for a middle-aged man.
“Forty percent of my ossan rental clients want something to do with the violin,” Sasaki said. “Another 40% are questions about IT work, and the other 20% are asking advice for their lives. These are mainly younger people.
“My profile on the ossan rental website has a very light-hearted atmosphere,” he said. Though he notes his occupation in IT, he bills himself as someone who plays the violin and shogi, or Japanese chess.
Here is the whole post, here is one excerpt:
If you’re 10–20: These are prime years!
- Go deep on things. Become an expert.
- In particular, try to go deep on multiple things. (To varying degrees, I tried to go deep on languages, programming, writing, physics, math. Some of those stuck more than others.) One of the main things you should try to achieve by age 20 is some sense for which kinds of things you enjoy doing. This probably won’t change a lot throughout your life and so you should try to discover the shape of that space as quickly as you can.
- Don’t stress out too much about how valuable the things you’re going deep on are… but don’t ignore it either. It should be a factor you weigh but not by itself dispositive.
- To the extent that you enjoy working hard, do. Subject to that constraint, it’s not clear that the returns to effort ever diminish substantially. If you’re lucky enough to enjoy it a lot, be grateful and take full advantage!
- Make friends over the internet with people who are great at things you’re interested in. The internet is one of the biggest advantages you have over prior generations. Leverage it.
- Aim to read a lot.
- If you think something is important but people older than you don’t hold it in high regard, there’s a decent chance that you’re right and they’re wrong. Status lags by a generation or more.
- Above all else, don’t make the mistake of judging your success based on your current peer group. By all means make friends but being weird as a teenager is generally good.