mills

My name is Mills Baker; I write about love, culture, art, religion, mental illness, philosophy, memory, politics and the rather random.

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Your search for vollmann returned 7 posts.
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Funkadelic - Hit It and Quit It

As is my habit, I will briefly drape some quasi-intellectual dross over this post before letting it stand on its own bitchin’ merits (which are ample). “Hit It and Quit It” presumably refers to an amorous liaison of the most superficial sort -though who am I to disparage pleasure, which can be profound- but it also reminds me of how a hero of mine toyed with addiction.

William Vollmann, about whom I’ve posted before, is one of my favorite writers. In addition to the essentially flawless Europe Central, he’s written extensively about life among prostitutes and the poor, and in researching and experiencing their lives he decided to use crack cocaine. He’s asked about it often since, as Mr. Show so memorably demonstrated, people who haven’t used crack can’t believe anyone who has isn’t a crackhead:

Interviewer: I gather you often used drugs with people in the Tenderloin to get a better sense of the life there. Did you ever worry you’d get addicted?
Vollman: I don’t know, not really. I probably used crack over 100 times in my life, but I never found myself craving it. But there’s a really nice coffee shop down the street from my house, and I go there sometimes to get a coffee and a cookie. And sometimes I find myself waking up really wanting that cookie. That never happened with crack.

So take it from National Book Award-winning genius William Vollmann: good cookies are more addictive than crack, which you can pretty much hit and quit at will.

“Were we to describe the so-called “Copernican Revolution” in brief, we might put it this way: predictive power grew ever more irresistible.”

William T. Vollmann, Uncentering the Earth. Vollmann notes that what made the groping progression away from geocentrism (and other errors in astronomy) inevitable was less that they were not explanatory -they were, and worked with our metaphysics at the time!- but that they were not predictive.

Walker Percy felt this was a major element of the paradigmatic shift to what he called “scientism” in the West: as technology has become the most important concern of our civilization, the predictive capacity of any system of knowledge has become how we judge that system’s value. Technology needs theories that can predict how it can relate to and dominate the natural world: so what tells us what will happen is more important than anything else told.

Science has supremely powerful predictive capacities; it has very powerful explanatory capacities, although those explanations must necessarily be developed in inhuman language; it has virtually no capacity for generating human meaning. That is: it is observational, predictive, explanatory only in the ways dictated by the natural world’s contours.

Culture (religion, art, politics) has less powerful predictive capabilities (most believers will admit that its predictions are either eschatological or vague: this will happen to you at the end of time; this will happen after death; but nothing about what will happen to you if you inhale this or that bacteria or travel at a speed approaching that of light; and its predictions do not expand and refine themselves). Culture is better at providing morality and meaning, however, because it can exist apart from the natural world in the world of the mind and heart and in the language of human experience.

I note this only because I found Vollmann’s condensation fascinating: here is the point in which our obsession with understanding and predicting phenomena -with mastering the natural world and the future- begins to supersede our adherence to value systems of another sort.

“Predictive power grew ever more irresistible…” sounds almost Faustian. And perhaps it is.

The Fugue of The Twentieth Century

I happened onto Butterfly Effect’s comments about Skylab and later saw Unburying the Lead’s photo of Europa and wound up, as we do here in the inter-ether, reading article after hyperlinked article in a cascade of tabs, each more interesting then the last.

Space exploration is fascinating in an ordinary sense, of course, but it is also serves as a kind of nexus for the intersection of the forces that defined the last sixty years. Indeed, in its colossal synthesis of military culture and technology, the tension between pure science and economically-driven “research and development,” and the shifting relations between Nazi Germany, the USSR, and the US, space exploration is almost a fugue of the themes of the 20th century. So dense is its history with the reverberations of our modernism, our utopianism, our bloodiness, our nationalism, our ideological exceptionalism, and the color, texture, sound, and inner sense of our experiences after WWI that it’s almost as though it were created to encapsulate the period: it is an incidental monument.

There were Operations Paperclip and Overcast, in which the US secreted from defeated Germany the scientists, some Nazis, who engineered the V2 and who would go on to direct our own weapons and space programs (already competing with the USSR): a perfect distillation of the decline of nationalism and the rise of the post-nationalist technocracy, the bureaucratization of the world, the utilitarian half-morality of foreign policy.

There were the anonymous and grisly deaths of an unknown number of cosmonauts, which constituted an unacceptable flaw to the perfect dogmatists who controlled their society and were thus hidden away. We wiped the blood off of the machines so that they would shine in the flashbulb photographs. And our own astronauts: ideal men of the military placed into a superstructure of scientism and archetypal heroism working for reformed National Socialists to beat the Russians and make space safe in billion-dollar rockets built by Lockheed.

There is above all the arc of our interests and habits  in the passing years: the unalloyed idealism of early NASA missions and the Apollo program with its Kennedy associations leading to indirection in the 1970s, with muddles like Skylab, to the more contemporary world of the newscycle: tragedy (and science vs. government), triumph, repeat, evolve.

Novels written with this much symbolic resonance are rare (I think of Vollman’s Europe Central).

(Note: I’m not even mentioning the absurd biographies of ordinary astronauts like this man, who’s already lived more than I would in ten lifetimes; or the intersection of the space and atomic programs; or the way that the deeds of governments and militaries and corporations take place high above us, rotating and repeating and shimmering, forever in view and out of reach; or anything else that would further prolong this drivel, for which I now apologize).

In Defense of Memory

Superfluidity made some excellent points in defense of memorization, an intellectual function made less broadly necessary by technology but perhaps not less beneficial. The post, which you should read, reminded me a bit of this quote from Nicholas Carr. Some excerpts I thought particularly good:

To take the last question first, I think that when we survey the great artistic achievements of humans, we often cannot see the history that lies hidden behind those monuments. That is to say, I believe (admittedly without tangible evidence) that much of the great poetry and painting and sculpture and music are indebted to some degree to rote memorization or rigorous work of some sort that instilled themes and patterns which became manifest in creative expression.
But, furthermore, a poem that lives in our brains will affect us differently than a poem that merely visits us from time to time. Our minds will play with that poem even when we are not watching, and it will seep deeply into us and come out in unexpected places. If you ask parents, or maybe grandparents, I think that many of them will still be able to recite a poem that they were asked to learn by heart in gradeschool. And I suspect that such a memory has been more influential than they themselves can realize.

There is no question in my mind that what we adore about the polymathic textual density of David Foster Wallace or the almost synesthesic interweaving of art forms and themes in Milan Kundera’s later works or the fearsome saturation of historical experience in William Vollmann’s novels requires easy access to massive quantities of information.

The outsourced memory relies on the interface of the database, whether it’s Google’s search form or your graduate assistant’s personality or your library’s selection. This is problematic in at least two obvious ways:

  • Creativity is as much about establishing novel or under-explored connections between phenomena as it is about constructing thought or art ex nihilo. Such connections are easier to establish if -pardon the metaphor- you have a fast, locally-hosted memorial database. To rapidly transact on facts, creative works, themes, ideas, and feelings, and form new links between them, you need to have them in your mind, not simply “available” for laborious searching online or on shelves.
  • If you depend on others for recording, compiling, selecting, and storing information, you are deferring to their editorial vision of what is important and reducing the likelihood of finding novel connections yourself; essentially, you are sharing a cultural database with many others.

I agree with Superfluidity about memory: it is undervalued both as a sort of cognitive function on part with analysis and as a means for embedding meaning deep within yourself. Aside from the perhaps dramatic point that -until age robs you of it- your memory is all you truly have, there are practical reasons why the decline of memorization is a creatively and intellectually impoverishing trend.

(Also, I like the memorize the lyrics to all the most ridiculous music in the world and feel that this is my true talent; if you would like a spoken rendition of Thirstin Howl III’s “Polo Rican,” please let me know).

William Vollmann on Crack and Cookies (Or: The Lottery of Personality Types)

  • Interviewer: I gather you often used drugs with people in the Tenderloin to get a better sense of the life there. Did you ever worry you'd get addicted?
  • Vollman: I don't know, not really. I probably used crack over 100 times in my life, but I never found myself craving it. But there's a really nice coffee shop down the street from my house, and I go there sometimes to get a coffee and a cookie. And sometimes I find myself waking up really wanting that cookie. That never happened with crack.
I don’t think writers can be much better than William Vollmann, whose Europe Central is one of my favorite books of all time.

I don’t think writers can be much better than William Vollmann, whose Europe Central is one of my favorite books of all time.

Among other great presents, I received a Kathe Kollwitz drawing called “The Ploughman.” I read of her in “Europe Central” and am stunned to have been given something so precious and moving.

Among other great presents, I received a Kathe Kollwitz drawing called “The Ploughman.” I read of her in “Europe Central” and am stunned to have been given something so precious and moving.