I Drink, Therefore I Am

~ L. M. Sacasas ~ 3 Comments

I Drink, Therefore I Am:  A Philosopher’s Guide to Wine.  That is the title of a recent volume by Roger Scruton reviewed by John von Heyking at VoegelinView.  Here’s a sample, or tasting, from the review:

The oenophile is not a neo-Kantian transcendental ego who stands over and against the wine in a subject-object dichotomy, but the loving being-for-another whose olfactory organs stretch forth to receive wine, as a lover’s lips stretch forth to receive the other’s lips, and as Augustine’s soul stretches toward God.

It should be clear by now that the intoxication of wine, which engages the full personality of the oenophile, including the eroticism of his intellect, differs in kind from drunkenness as well as the effects of drugs like cannabis. Whereas wine inculcates an opening of the soul to another, cannabis and other narcotics induce the soul’s closure. The intoxicating conversation of a symposium of friends differs drastically from the “mutual befuddlement” of a group of stoned teenagers. Wine inculcates convivium, whereas cannabis aggravates the solipsism.

Nicholas Carr on the Internet and our Brains

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“Is Google Making Us Stupid?” was my first introduction to Nicholas Carr.  It was a good first impression.  That essay published in The Atlantic during the summer of 2008 has led to a new book by Carr, The Shallows: What the Internet Is Doing to Our Brains.  Barely off the presses, it has already been making the rounds through media outlets and blogs.

Carr was interviewed on NPR and at ABC News.  The former is helpful and the latter is perhaps an unintended demonstration of Carr’s thesis by the interviewer who is trying too hard to be clever, but comes off only as rather shallow.

Adam Thierer’s review at The Technological Liberation Front also includes various links related to Carr and The Shallows including the official website for the book.

In Thierer’s helpful schema, Carr leans toward “pragmatic pessimism” in regards to the impact of the Internet on society.  Whether one is likewise inclined or not, it appears from all accounts that Carr has given us a lot to think about.  So on the summer reading list it goes.

UPDATE:  Another thoughtful review, this one by Russel Arben Fox, can be found at In Medias Res.

Katherine Hayles on Posthumanism

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Hayles’ describes her project in How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics as an intervention.  “I view the present moment,” she explains in the first chapter, “as a critical juncture when interventions might be made to keep disembodiment from being rewritten, once again, into prevailing concepts of subjectivity.” (5)  Later on at the close of chapter two she writes, “I believe that our best hope to intervene constructively in this development is to put an interpretative spin on it – one that opens up the possibilities of seeing pattern and presence as complementary rather than antagonistic.” (48-49)  Writing in the late 1990’s, she clearly believes the shape and form of posthumanism to be as of yet undetermined.  No doubt she would acknowledge a multiplicity of possible and complex paths along which posthumanism might evolve, but she tends to speak in binaries.  Dream or nightmare, terror or pleasure – these are the options.  (4, 5, 47, 284-285)

As the first quotation above suggests, the preservation of embodiment is among Hayles’ chief objectives.  She notes that one prominent way of rendering posthumanism – the nightmare scenario in which bodies are regarded as “fashion accessories rather than the ground of being” – is not so much a posthumanism as it is a hyperhumanism, an extension and intensification of the modern, humanist notion of possessing a body rather than being a body.  (4-5)  This dualism has deep roots in the Western tradition; we may call it the Platonic temptation, or the Gnostic temptation, or the Manichaean temptation, etc.  Viewed within this genealogy, the cybernetic construction of the posthuman shares core assumptions not only with Renaissance and Enlightenment humanism, but it betrays a pedigree reaching much further back still into antiquity.

Against this long standing tendency and building upon the work of George Lakoff, Mark Johnson, and Pierre Bourdieu among others, Halyes masterfully argues for the significance of embodiment, for the formation of thought and knowledge.  The body that “exists in space and time … defines the parameters within which the cogitating mind can arrive at ‘certainties.’”  (203)  Citing Johnson, she reminds the reader that body writes discourse as much as discourse writes the body.  Briefly stated, embodied experience generates the deep and pervasive networks of metaphors and analogies by which we elaborate our understanding of the world.  Hayles goes on to add that “when people begin using their bodies in significantly different ways, either because of technological innovations or other cultural shifts, changing experiences of embodiment bubble up into language, affecting the metaphoric networks at play within culture.”  (206-207)  In this light, Electronic Literature can be understood as part of an ongoing attempt to direct posthumanism toward embodiment.   Hayles theorized electronic literature as a category of the literary that performs the sorts of ruptures in code (introduction of noise?) which make us conscious of our embodiment and embodied knowledge nudging us away from the disembodied nightmare scenario.

I’m cheering for Hayles’ version of the posthuman to win the day (if the outcome is still undetermined), but I am less than hopeful.  Not that I believe the Moravec scenario will in fact materialize, but that it will remain deeply appealing, more so than Hayles’ vision, and continue to shape our imaginings of the future.  For one thing, the dream of disembodiment and its concomitant fantasies of “unlimited power and disembodied immortality” have a long history and considerable momentum as was noted above.  For another, this dream has roots not only in Gnostic suspicion of the body and Cartesian dualism, but also in the modern apotheosis of the will which also has a long and distinguished history.  Embodiment in this context is the last obstacle to the unfettered will.  Hayles’ dream scenario includes the recognition and celebration of “finitude as a condition of human being,” but the entanglement of technological development with current economic and cultural structures and assumptions hardly suggests that we are in the habit of recognizing, much less celebrating, our limits.  “Mastery through the exercise of autonomous will” may “merely be the story consciousness tells itself,” but consciousness is a powerful story teller and it weaves compelling narratives.  (288)  These narratives are all the more seductive when they are reinforced by cultural liturgies of autopoietic consumption and the interests that advance them.

Theory and Electronic Literature

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What is theory?  It is, at least in part, an effort to make explicit what is implicit and to expose what is assumed but unspoken. To paraphrase Niklas Luhmann, theory seeks to perceive the reality which one does not perceive when one perceives it.  If so, then Katherine Hayles is offering us a theory of electronic literature that renders electronic literature an embodiment of theory.  Not, however, in the sense early theorists of hypertext imagined, but in a way that is more consonant with the anti-speculative perspective advocated by Jerome McGann in Radiant Textuality: Literature after the World Wide Web.

Early hypertext theorists such as George Landow enthusiastically read electronic literature as an embodiment of poststructuralist theory.  It appeared that electronic literature manifested on the surface everything Roland Barthes painstakingly sought to reveal about traditional literature and the author.  This reading of electronic literature, however, appears now to have been stillborn because of its identification of the hyperlink as electronic literature’s “distinguishing characteristic,” a move which Hayles shows was beset by serious problems.  (Electronic Literature: New Horizons for the Literary, 31)  Likewise, McGann seems intent on moving past this mode of theorizing.  As I read him, it is not so much theory itself which McGann repudiates, but a certain way of constructing and applying theory.  As I’ve noted in response to radiant textuality, theory for Mcgann is best aligned with the kinds of knowledge that arise from performance/deformance because Mcgann envisions theory as poiesis rather than gnosis. The kind of embodied knowledge or theory that arises from acts of making or performance “makes possible the imagination of what you don’t know” because it elicits knowledge from failure and also from serendipity. (radiant textuality, 83)

McGann’s notion of imagining what you don’t know recalls Hayles’ clever appropriation of Rumsfeld’s Zen-like categorizations of knowledge.  As she puts it, “I propose that (some of) the purposes of literature are to reveal what we know but don’t know that we know, and to transform what we know we know into what we don’t yet know.”  Further resonating with McGann, she sees literature achieving this knowledge by “activating a recursive feedback loop between knowledge realized in the body through gesture, ritual, performance, posture, and enactment, and knowledge realized in the neocortex as conscious and explicit articulations” in much the same way that McGann sees theory arising through “the kinds of knowledge involved in performative operations.”  (Electronic Literature, 132; RT, 106)  In one sense I would argue that as Hayles describes the effects of electronic literature it functions in a way reminiscent of McGann’s practices of deformance.

For both Hayles and McGann, theory is bound up with the body, with the material, and with action.  For McGann, deformance is a practice which leads the reader to tap through performance the kind of embodied knowledge that helps them reckon with the materiality of the text.  For Hayles, electronic literature already requires or is intended to force the kinds of interactions that deformance is attempting to artificially elicit in the context of print.  Put otherwise, the productive disruptions code introduces into narrative awaken us, according to Hayles, to the reality of the human life-world’s integration with intelligent machines in much same way that the disruptions of deformance awaken us to the material realities of the text according to McGann.

Electronic literature as Hayles’ theorizes it draws into the open features of human existence that previously lay below the level of awareness.  At its best then electronic literature, like good theory, reveals what is not always perceived, but always present.  And this, according to Hayles, it accomplishes by “creating recursive feedback loops between explicit articulation, conscious thought, and embodied sensorimotor knowledge.”  (Electronic Literature, 135)  Or, as McGann might put it, through poiesis and not merely gnosis.