Category: The Arts
Yes, there will be a public event at GMU Arlington on April 8, a Conversations with Tyler, you can register here. So what should I ask her?
Here is the transcript and audio, we covered so much, here is the CWT summary:
How much has the U.S. actually fixed the financial system? Does India have the best food in the world? Why does China struggle to maintain a strong relationship with allies? Why are people trading close-knit communities for isolating cities? And what types of institutions are we missing in our social structure? Listen to Rajan’s thorough conversation with Tyler to dive into these questions and much more.
Here is one excerpt:
COWEN: A lot of observers have suggested to me that the notion of a kind of Anglo-American liberalism as ascendant in India is now a dead idea, that ideologically, India has somehow shifted, and the main currents of thought, including on the so-called right, are just really not liberalism anymore. Do you have a take on that view?
RAJAN: I’m not sure I would agree. I would say that we’ve had a government over the last five years which has elements of the majoritarian, Hindu nationalist group in it. But I would argue the country, as a whole, is still firmly secular, liberal in the Nehruvian idea, which is that we need a country which is open to different religions, to different ethnicities, to different beliefs if we are to stay together.
And democracy plays an important role here because it allows some of the pressures which build up in each community to essentially get expressed and therefore diffuses some of the pressure. So I think India’s ideal is still a polyglot coming together in this country.
COWEN: But someone like Ramachandra Guha — what he symbolizes intellectually — do you think that would be a growing part of India’s future? Or that will dwindle as colonial ties become smaller, the United States less important in global affairs?
RAJAN: I think that an open, liberal, tolerant country is really what we need for the next stage of growth. We are now reaching middle income. We could go a little faster. We should go a little faster there.
Once we reach middle income, to grow further, I think we need an intellectual openness, which only the kind of democracy we have — the open dialogue, a respectful dialogue — will generate the kinds of innovative forces that will take us more to the frontier.
So I keep saying, and I say this in the book, we’re very well positioned for the next stage of growth, from middle to high income. But we first have to reach middle income.
COWEN: Will current payments companies end up as competitors to banks or complements to the banking system? Or are they free riders on the banking system?
RAJAN: I think they’re trying to figure out their space. As of now, sometimes they’re substituting for . . . Certainly, my daughter uses her payment system completely separate from her bank account. But longer term, we’ll find ways of meshing these in and reduce the costs of making payments. Those costs are really too high at this point, and reducing those costs makes a lot of sense.
COWEN: Will banks ever be truly excellent at doing software?
RAJAN: I think we will have a combination of the guys who are truly good at software — the fintech companies — merging with banks who know how to do the financial side. They’ll bring each of their talents together. I’ve seen a lot of fintech people who have no clue as to what finance is really about. And I’ve seen a lot of banks who have no clue as to what tech is about. I think some merger will happen over time.
There is much more at the link. And here is Raghu’s new book The Third Pillar: How Markets and the State Leave Community Behind.
That is a new and forthcoming book by Michael H. Kater, excerpt:
The book’s first contention is that in order for a new Nazi type of culture to take hold, the preceding forms first had to be wiped out. This mainly affected the artistic and intellectual achievements most hated by the Nazis, those of the Weimar Republic, whose aesthetic and political hallmark was Modernism. The police controls Hitler used to carry out purges in political and social contexts were also used against Modernist art forms and their creators…
However, as far as films were concerned, the most acute interest shown by Hitler was in the weekly newsreels. These embodied for him what film was all about: an ideal instrument for political control. He regularly commented on newsreels to Goebbels, and had some several cut or modified. More so than in the case of feature films, Hitler was liable to override any decisions Goebbels had already made on them. Even long before the war broke out Hitler was adamant that newsreels display the heroic…
Recommended, even if you feel you’ve had your fill of books on Nazi Germany.
The room is the most expensive in America, beating out one at The Mark hotel, which previously held the accolade at $75,000 a night. And Empathy is also one of the world’s most expensive hotel accommodations, according to The Palms. (In fact, it’s potentially the most expensive: The Royal Penthouse Suite at the President Wilson Hotel in Geneva — at about $80,000 a night — was the world’s most expensive suite in 2018, according to Lonely Planet.)
…The room was designed by world-renowned artist Hirst and showcases a number of his well-known original pieces, like the iconic “Winner/Loser,” with two bull sharks suspended in formaldehyde.
Hirst — who is known for controversial pieces — also created a 13-seat curved bar filled with medical waste, and hanging above the bar is Hirst’s “Here for a Good Time, Not a Long Time,” which features a marlin skeleton and taxidermy marlin.
Here is more text and photos, noting that perhaps the high price is in part “advertising” so that major gamblers feel good when the room is comped to them?
Imagine: For the rest of your life, you are assigned no tasks at work. You can watch movies, read books, work on creative projects or just sleep. In fact, the only thing that you have to do is clock in and out every day. Since the position is permanent, you’ll never need to worry about getting another job again.
Starting in 2026, this will be one lucky (or extremely bored) worker’s everyday reality, thanks to a government-funded conceptual art project in Gothenburg, Sweden. The employee in question will report to Korsvägen, a train station under construction in the city, and will receive a salary of about $2,320 a month in U.S. dollars, plus annual wage increases, vacation time off and a pension for retirement. While the artists behind the project won’t be taking applications until 2025, when the station will be closer to opening, a draft of the help-wanted ad is already available online, as Atlas Obscura reported on Monday.
The job’s requirements couldn’t be simpler: An employee shows up to the train station each morning and punches the time clock. That, in turn, illuminates an extra bank of fluorescent lights over the platform, letting travelers and commuters know that the otherwise functionless employee is on the job. At the end of the day, the worker returns to clock out, and the lights go off. In between, they can do whatever they want, aside from work at another paying job.
That is by Antonia Noori Farzan at WaPo. The project is called “Eternal Employment.”
For the pointer I thank Peter Sperry.
What to do and where to eat? I thank you all in advance for your wisdom and counsel.
The technology behind these posthumous encores is complex; the truth is that holograms as many imagine them – exact 3-D digital replicas of humans, constructed from video footage – do not exist. Instead, as Martin Tudor of Base Hologram explains of their own process, “We start with a body double who works closely with our director to choreograph the performances and then we take the results of that and go to work on it digitally.” So while Mitch Winehouse insists that the tour will be a chance for audiences to see the “real” her, what they’ll actually be presented with is footage of a lookalike actress with a CGI 3-D mask on. Unlike Winehouse, who appeared to dislike touring, this digital spectre will be controlled and compliant. Recordings of the voice may belong to the original singer, but the physicality of the performance will be wholly manufactured.
I will be doing a Conversation with him, no associated public event. So what should I ask him?
Here are previous MR entries on Knausgaard. Here is Knausgaard’s forthcoming book So Much Longing in So Little Space: The Art of Edvard Munch.
Here is the transcript and audio, here is the summary:
Jordan Peterson joins Tyler to discuss collecting Soviet propaganda, why he’s so drawn to Jung, what the Exodus story can teach us about current events, his marriage and fame, what the Intellectual Dark Web gets wrong, immigration in America and Canada, his tendency towards depression, Tinder’s revolutionary nature, the lessons from The Lord of the Rings and Harry Potter, fixing universities, the skills needed to become a good educator, and much more.
Here is one bit:
COWEN: Your peers in the Intellectual Dark Web — the best of them — what is it they’re wrong about?
PETERSON: Oh, they’re wrong about all sorts of things. But at least they’re wrong in all sorts of interesting ways. I think Sam Harris, for example — I don’t think that he understands. I don’t think that he’s given sufficient credence to the role that religious thinking plays in human cognition.
I think that’s a huge mistake for someone who’s an evolutionary biologist because human religious thinking is a human universal. It’s built into our biology. It’s there for a reason. Although Sam is an evolutionary biologist, at least in principle, with regards to his thinking, he’s an Enlightenment rationalist when it comes to discussing the biology of religion, and that’s not acceptable.
It’s the wrong time frame. You don’t criticize religious thinking over a time frame of 200 years. You think about religious thinking over a time frame of 50,000 years, but probably over a far greater time span than that.
COWEN: So if that’s what Sam Harris doesn’t get —
COWEN: If we turn to senior management of large American companies, as a class of people — and I know it’s hard to generalize — but what do you see them as just not getting?
PETERSON: I would caution them not to underestimate the danger of their human resources departments.
Much more than just the usual, including a long segment at the end on Jordan’s plans for higher education, here is one bit from that:
Universities give people a chance to contend with the great thought of the past — that would be the educational element. To find mentors, to become disciplined, to work towards a single goal. And almost none of that has to do with content provision. Because you might think, how do you duplicate a university online? Well, you take lectures and you put them online, and you deliver multiple-choice questions. It’s like, yeah, but that’s one-fiftieth of what a university is doing.
So we’ve just scrapped that idea, and what we’re trying to do instead is to figure out, how can you teach people to write in a manner that’s scalable? That’s a big problem because teaching people to write is very, very difficult, and it’s very labor intensive and expensive. So that’s one problem we’d really like to crack. How can you teach people to speak? And can you do that in a scalable manner as well?
Definitely recommended, even if you feel you’ve already heard or read a lot of Jordan Peterson.
In her conversation with Tyler, Kukla speaks about the impossibility of speaking as a woman, curse words, gender representation and “guru culture” in philosophy departments, what she learned while living in Bogota and Johannesburg, what’s interesting in the works of Hegel, Foucault, and Rousseau, why boxing is good for the mind, how she finds good food, whether polyamory can scale, and much more.
Here is one bit:
KUKLA: What’s interesting in Hegel? Okay. You ask hard questions. This is why you’re good at your job, right?
I think Hegel’s fascinating. I think the main idea in Hegel that is fascinating is that any cultural moment, or set of ideas, or set of practices is always internally contradictory in ways it doesn’t notice, that there are tensions built into it. What happens, over time, is that those tensions bubble up to the surface, and in the course of trying to resolve themselves, they create something newer and better and smarter that incorporates both of the original sides.
That was a much more Hegelian way of putting it than I wanted it to come out, basically — the idea that going out and looking for consistency in the world is hopeless. Instead, what we should do is figure out how the contradictions in the world are themselves productive, and push history forward, and push ideas forward, is what I take to be the key interesting Hegelian idea.
COWEN: Michel Foucault. How well has it held up?
KUKLA: Oh, you’re asking me about people I mostly love.
COWEN: But empirically, a lot of doubt has been cast upon it, right?
KUKLA: On the details of his empirical genealogical stories, you mean?
KUKLA: Yes, but I think that the basic Foucauldian picture, which is — let’s reduce Foucault to just two little bits here. One basic piece of the Foucauldian picture is that power is not a unify-unilateral, top-down thing. Power expresses itself in all of the little micro interactions that go on between people and between people and their environments all the time.
Power isn’t about a big set of rules that’s imposed on people. Power is about all of the little things that we do with one another as we move through the world. All of those add up to structures of power, rather than being imposed top-down. I think that has been, at least for me and for many other people, an incredibly fertile, productive way of starting to think about social phenomenon.
The other bit of the Foucauldian picture that I think is incredibly important is the idea that a lot of this happens at the level of concrete, fleshy bodies and material spaces. Power isn’t sets of abstract rules. Power is the way that we are trained up when we are little kids — to hold our legs in a certain way, or to hold our face in a certain way, or to wear certain kinds of clothing. Power is the way that schools are built with desks in rows that enforces a certain direction of the gaze, and so on.
I could go on and on, but the way that the materiality of our bodies and our habits and our environments is where power gets a hold, and where our social patterns and norms are grounded, rather than in some kinds of high-level principles or laws, is also, I think, very fertile.
That’s independent of the details of his genealogical stories. Because, yeah, he does seem to have played fairly fast and loose with actual historical details in a lot of cases.
Here is another segment:
COWEN: Let me start with a very simple question about feminism. What would be a rhetorical disadvantage that many women are at that even, say, educated or so-called progressive men would be unlikely to see?
KUKLA: A rhetorical disadvantage that we’re at — that’s a fascinating question. I think that there is almost no correct way for a woman to use her voice and hold her body to project the proper kind of expertise and authority in a conversation.
I think that there’s massive — I don’t even want to call it a double bind because it’s a multidimensional bind — where if we sound too feminine, sounding feminine in this culture is coded as frivolous and unserious. If we sound too unfeminine, then we sound like we are violating gender norms or like we are unpleasant or trying to be like a man.
I think that almost any way in which we position ourselves — if we try to be polite and make nice, then we come off as weak. If we don’t make nice, then we’re held to a higher standard for our appropriate behavior than men are. I think there’s almost no way we can position ourselves so that we sound as experts. So oftentimes, the content of our words matters less than our embodied presentation as a woman.
Here are some notices. In addition to her duties for the Church, she was an art historian “for the people.” I thought she had a remarkably good eye, and was especially strong in explaining the virtues of late medieval/early Renaissance art, most of all works “from a school” or attributed to a pseudonym. She was “a thing” in the 90s, so if you don’t know her work I would recommend all of her books, they are full of life and love for art and yes love for the reader too. Here is the NYT obituary.
With Seamus Heaney:
Poetry isn’t important in one sense — it’s more important to live your life and be a good person. Who cares about poetry, there’s plenty already around. Life is more important than art.
Under what conditions is that true? Under what conditions is it actually believed by Heaney? Here is the rest of the interview, interesting throughout. I enjoyed this bit:
MB: What do you like to discuss in terms of literature in your classes?
SH: I’m radical about this, but it seems strange to have discussions with people who don’t know anything and who overreact. They usually don’t have much to say. Maybe discuss literature with them the following year — after the class — when they’ve had time to have the material enter their memory. Until it’s entered their personality they can’t say much.
“I love bringing my kids here,” I heard from my Eritrean Uber driver, the first person I’ve met who admits to going. The lavishly funded museum is indeed a world unto itself. Here is what struck me on a recent visit:
1. The interior and the staff feel like nowhere else in D.C., like a cross between the Midwest and a Mormon temple perhaps. There is much more wood paneling than one sees around town.
2. It is unabashedly the most universalistic and cosmopolitan interior in the area. There is a large room with circular shelves, containing all the Bibles in different languages they could find. Long columns list the languages of those Bibles, and a flashing sign indicates that 977,977 different Bible chapters would need to be translated before every chapter of the Bible is available in all of the world’s languages.
3. You can see plenty of old Bibles from the centuries, and while they are attractive, none are quite good enough for an art museum like say The Walters in Baltimore.
4. There is a station playing references to the Bible from popular music. As I stopped by it was serving up “Four Horsemen” by The Clash, and then it segued into “Hard Headed Woman” by Elvis Presley.
5. Entrance costs $25.99, plus premia for special exhibits.
6. The museum bends over backwards to be non-denominational, that said the intended neutrality imposes biases of its own. The big losers are the Catholic and Orthodox Churches, because this is indeed a museum about a book, not about a church community. The connection between this book, and the communities it has spawned, is precisely the murky angle here and it seems almost deliberately obscured. The Amish also are not prominent in the displays. Imagine if people really just read and worshiped the book. This truly is a museum about a book.
7. The museum tries not to refer to “the Christian Bible” or “the Hebrew Bible,” but that intended neutrality breaks down when you encounter the two sections for “the Old Testament” and “the New Testament.” The Jews lose.
8. There is a section — entirely respectful — where a Jewish scribe writes out biblical text for viewers. There is another exhibit of ancient Biblical life where you can walk among stone houses, read panels about biblical references to water, read about the Second Temple, and employees are paid to dress in (supposed) clothing from that period and say “Shalom” to you.
9. The museum is extraordinarily literal, and if you wanted to explain to space aliens what the Bible was, you could take them here. That said, they would end up understanding the Bible far better than Christianity.
10. There is a very interesting section on bibles for slaves, and which sections of the original Bible they omitted. On a wall display, visitors are asked to write out whether they consider these “slave bibles” to be proper Bibles or not. Most say no.
11. There is a questionnaire, a bit like a Twitter quiz. It first notes that Elizabeth Cady Stanton reinterpreted the Bible in the late 19th century, so as to make it more sympathetic to the rights of women. It then asks the visitors whether reinterpretations of the Bible should be allowed today. So far 61 percent have answered “no.”
12. The gift shop is lavish. The museum restaurant Manna serves kosher food. Here is the Wikipedia page for the museum.
13. The google headline for the museum has the subtitle “One of the Ten Best Museums in DC.” It is odd they do not think it is the best.