Books

Thanks to everyone who commented on the first ten chapters of my book-in-progress, Economics in Two Lessons.

Here’s a draft of Chapter 11: Market failure: Information, uncertainty and financial markets
. Comments, criticism and praise are welcome.

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I’m still pursuing intermittent uncanny researches as a result of which – when I’m not reading about the Scottish Enlightenment! – I’m dabbling in late-19th Century Spiritualism. This is rather new to me. As I confessed in comments to that last post, I had this vague idea that there were probably two Henry Sidgwicks (one, the well-known utilitarian ethicist; the other, the guy who did psychic research.) Turns out he was just a busy guy (unless one of them was, like, a crisis apparition, so there really were two.) So I’m reading books like this one [amazon]: Spectres of the Self, by Shane McCorristine. Here’s a bit that really struck me. His fellow SPR psychic researcher, F. W. H. Myers, wrote this as part of his Sidgwick obituary, in 1900:

In a star-light walk [in 1869] which I shall not forget … I asked him, almost with trembling, whether he thought that when Tradition, Intuition, Metaphysic, had failed to solve the riddle of the Universe, there was still a chance that from any actual observable phenomena, – ghosts, spirits, whatsoever there might be, – some valid knowledge might be drawn as to a World Unseen. Already, it seemed, he had thought that this was possible; steadily though in no sanguine fashion, he indicated some last grounds of hope; and from that night onwards I resolved to pursue this quest, if it might be, at his side. Even thus a wanderer in the desert, abandoning in despair the fair mirages which he has followed in vain, might turn and help an older explorer in the poor search for scanty roots and muddy water-holes.

So he spent the next 30 years looking for that!

I’m quoting this the next time I have to teach those bits in Nietzsche about the English utilitarians! It’s like a side-quest between stage 3 and 4 of the main mission in Twilight of the Idols. You find a ‘true world’ that is attainable – but still not discernably consoling, redeeming or obligating?

1. The true world — attainable for the sage, the pious, the virtuous man; he lives in it, he is it.
(The oldest form of the idea, relatively sensible, simple, and persuasive. A circumlocution for the sentence, “I, Plato, am the truth.”)
2. The true world — unattainable for now, but promised for the sage, the pious, the virtuous man (“for the sinner who repents”).
(Progress of the idea: it becomes more subtle, insidious, incomprehensible — it becomes female, it becomes Christian. )
3. The true world — unattainable, indemonstrable, unpromisable; but the very thought of it — a consolation, an obligation, an imperative.
(At bottom, the old sun, but seen through mist and skepticism. The idea has become elusive, pale, Nordic, Königsbergian.)
4. The true world — unattainable? At any rate, unattained. And being unattained, also unknown. Consequently, not consoling, redeeming, or obligating: how could something unknown obligate us?
(Gray morning. The first yawn of reason. The cockcrow of positivism.)
5. The “true” world — an idea which is no longer good for anything, not even obligating — an idea which has become useless and superfluous — consequently, a refuted idea: let us abolish it!
(Bright day; breakfast; return of bon sens and cheerfulness; Plato’s embarrassed blush; pandemonium of all free spirits.)
6. The true world — we have abolished. What world has remained? The apparent one perhaps? But no! With the true world we have also abolished the apparent one.
(Noon; moment of the briefest shadow; end of the longest error; high point of humanity; INCIPIT ZARATHUSTRA.)

In general, I’m having a lot of fun reading about Scottish Enlightenment and late-19th Century Spiritualism. Any book recommendations about the latter in particular? There are a lot of books on the subject and not all of them are good, I’m finding.

Myers, in addition to co-authoring the SPR magnum opus, Phantasms of the Living, was a poet.

I’m reading about the Scottish Enlightenment. Among other things, How the Scots Invented the Modern World: The True Story of How Western Europe’s Poorest Nation Created Our World and Everything in It [amazon] by Arthur Herman. It’s pop history by a right-winger with a perch at the Hudson Institute. It has an (ahem) boosterish quality, per the title. (As one might say: Schopenhauer’s The World As Will and Representation is rather big on will.) But shameless marketing in the title department seems not to have infected the insides to a hopeless degree. I feel I can factor out the neoliberalism in the frame to extract facts. (Anyone say this book is hopeless bullshit? If so, how so?)

After this, James Buchan, then probably back into good ol’ Jonathan Israel.

Right. I’m amused by this joker, Andrew Fletcher. Christ.

Andrew Fletcher cared passionately about freedom, but it was a peculiar kind of freedom. In 1697 he had called for a compulsory universal militia, creating four camps, one in Scotland and three in England, where every young man, on beginning his twenty-second birthday, would receive military training of the most rigorous kind. “No woman should be suffered to come within the camp, and the crimes of abusing their own bodies any manner of way, punished with death.” The next year he proposed solving Scotland’s economic depression by in effect turning the Scottish peasantry into slaves, dividing up the indigent poor among the local landlords (such as himself), and giving the latter the power of life and death over their human herds.

By instinct and temperment, Fletcher was an authoritarian anarchist.

Fletcher is bitterly opposed to union with England, which he argues will turn Scots into slaves, which would be terrible.

Almost his last words were, “Lord have mercy on my poor Country that is so barbarously oppressed.” Ironically enough, he died in the oppressor’s capital, in London — on his way home from Europe, where he spent most of the years after the Union treaty. Someone had asked him when he left Scotland, “Will you forsake your country?” He answered, “It is only fit for the slaves who sold it.” How strange that the laird of Saltoun, who had once been prepared to turn a large portion of his fellow countrymen into slaves, should use that word to describe the Scots who had repudiated his retrograde vision for the kingdom. How strange, too, that a man who claimed to despise trade and traders should choose to spend so much of his life in large, cosmopolitan cities — London, Paris, Amsterdam — that were built by mercantile wealth. It was precisely that wealth which he had hoped to deny Scotland, for the sake of an abstract and austere ideal of liberty. It was that wealth which Scotland’s urban centers now enjoyed by being part of Britain, and which promised to create a new and very different Scotland.

I get it that maybe Arthur Herman has an axe to grind on Fletcher, about whom I knew not a thing before reading this. And now I know just this, plus Wikipedia.

But I do like a good, explicit ‘in order to free them, we must enslave them’ argument. Anyone want to come out of the woodwork and defend Andrew Fletcher as not the utter tool Herman makes him out to be. Quoting Wikipedia, Thomas Jefferson said: “The political principles of that patriot [Fletcher] were worthy of the purest periods of the British constitution. They are those which were in vigour at the epoch of the American emigration. Our ancestors brought them here, and they needed little strengthening to make us what we are.”

Alisdair Macintyre evidently said: “Almost alone among his contemporaries Fletcher understood the dilemma confronting Scotland as involving more radical alternatives than they were prepared to entertain.”

Oh, plain people of the internet, what should I think of Andrew Fletcher? (And Arthur Herman’s Scotland book.)

Thanks to everyone who commented on the first nine chapters of my book-in-progress, Economics in Two Lessons.

Here’s a draft of Chapter 10: Market failure -Externalities and pollution. Comments, criticism and praise are welcome.

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I’ve been promising a piece on Quinn Slobodian’s fantastic intellectual history of neo-liberalism in the international arena, Globalists: The End of Empire and the Birth of Neoliberalism. Here it is. The short version: if you have any interest in these topics, you should buy it. The long version is below the fold. [click to continue…]

Pursuant of to my uncanny researches I’ve been thinking about ‘supernatural’ and how the term has wandered over time. I got to thinking, as well, about the growth of ‘spiritualism’ in the 19th Century – theosophy, all that stuff – and how that fed into fiction. What with one thing and another, I found myself reading The Supernatural In Modern English Fiction (1917), by Dorothy Scarborough [Project Gutenberg link]. It’s interesting to see through the eyes of an author who has done her best to read it all up to the early 20th Century, for the sake of offering a broad, general survey. She knows Blackwood and Machen. She doesn’t mention Hodgson or M.R. James. (I realize I don’t know how widely either of those now-classic authors was known by, say, 1915.) Here is one passage in which Scarborough scribbles out, off-handedly, a lot of things to come.

The investigations in modern Spiritualism have done much to affect ghostly literature. The terrors of the later apparitions are not physical, but psychical, and probably the stories of the future will be more and more allied to Spiritualism. Hamlin Garland, John Corbin, William Dean Howells, Algernon Blackwood, Arnold Bennett, and others have written novels and stories of this material, though scarcely the fringe of the garment of possibilities has yet been touched.

If one but grant the hypothesis of Spiritualism, what vistas open up for the novelist! What thrilling complications might come from the skillful manipulation of astrals alone,— as aids in establishing alibis, for instance! Even the limitations that at present bind ghost stories would be abolished and the effects of the dramatic employment of spiritualistic faith would be highly sensational. If the will be all powerful, then not only tables but mountains may be moved. The laws of physics would be as nothing in the presence of such powers. A lovelorn youth bent on attaining the object of his desires could, by merely willing it so, sink ocean liners, demolish skyscrapers, call up tempests, and rival German secret agents in his havoc. Intensely dramatic psychological material might be produced by the conflict resulting from the double or multiple personalities in one’s own nature, according to spiritualistic ideas. There might be complicated crossings in love, wherein one would be jealous of his alter ego, and conflicting ambitions of exciting character. The struggle necessary for the model story might be intensely dramatic though altogether internal, between one’s own selves. One finds himself so much more interesting in the light of such research than one has ever dreamed. The distinctions between materializations and astralizations, etherealizations and plain apparitions might furnish good plot structure. The personality of the “sensitives” alone would be fascinating material and the cosmic clashes of will possible under these conceived conditions suggest thrilling stories.

Titanic psychic battles! Astrally-projecting criminals, detectives and secret agents oh my! Mike Mignola, call your agent! This passage is the earliest occurrence I know of some ideas for really gonzo comic book and occult action plotlines. (Obviously you’ve still got to actually write them for it really to count!) [click to continue…]

I’m tracking the history of the cross-disciplinary uptake and general popularization of the concept of the uncanny valley. The term was coined in 1970 by Japanese roboticist Masahiro Mori, in a paper entitled “The Uncanny Valley”, that did not get attention at the time. Its first English occurrence is in 1978, in Robots: Fact, Fiction, and Prediction [amazon], by Jasia Reichardt. I don’t have a copy. Reichardt, apparently, coins the translation of the Japanese title, giving us our name for the concept. Wikipedia suggests Reichardt hit on it without awareness of the Jentsch-Freud precedent. But here’s a (2009) paper that speculates that Reichardt might have intended to make the link. It seems a bit … serendipitous that a Polish-English art critic, with an interest in cybernetics, would know to pluck an utterly obscure Japanese-language paper out of oblivion. So presumably the paper got independent traction in robotics circles between 1970 and 1978, bringing it to Reichardt’s attention? Or maybe Reichardt indeed knows Japanese and very perceptively saved it from obscurity? If so, does the paper’s currency in Japan result from it first having traveled abroad, in 1978? Is Reichardt the reason this paper didn’t disappear? I would be curious to know.

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Thanks to everyone who the first seven chapters of my book-in-progress, Economics in Two Lessons. I’ve tried to think about all of them and respond to as many as possible, but I’m seeking comments from quite a few sources and may have missed some. Feel free to remind me if you think you have a point that’s been overlooked.,

I’ve just posted a draft of Chapter 8:Unemployment. This is one of the most important chapters in the book where I confront a central error in both Hazlitt and Bastiat – the implicit assumption that full employment is the norm in a market economy. So,

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Another installment in my series of attempts to source tropes and themes in SF and fantasy. Help me find examples of what I’m looking for!

A very standard fantasy trope is ‘there are doors’.

In “On Fairy Stories” Tolkien implies why this must be. “The definition of a fairy-story — what it is, or what it should be — does not, then, depend on any definition or historical account of elf or fairy, but upon the nature of Faërie: the Perilous Realm itself, and the air that blows in that country.” Every bit as important as the atmosphere is the border. Travel between realms is restricted and a lot of dramatic tension revolves around difficult passage. Ergo, fantasy contains fun doors, from Narnia to Monsters, Inc. to … what’s your favorite door in a fantasy novel? And the architectural inverse of ‘there are doors’ – ‘there are walls’ – is also a highly respectable trope.

That’s what I want today. Not the doors so much but the walls. Weird walls. Stories that revolve around the reality of weird, often unaccountable barriers that appear, perhaps rise up, unexpected. They challenge and provoke protagonists to go around or get through somehow. I’m happy to get fantasy examples, but I’m looking more for SF analogs of what is, originally, a fantasy – fairy story – trope. SF is full of weird doors, just like fantasy. Often these don’t come equipped with attendant walls – they’re wormholes or black holes or transporters or whatever. But sometimes you get walls. Often these are ‘pocket universe‘ stories, in effect. The protagonists bump against closer confinement than they were expecting. Hollywood has produced very memorable, evocative scenes and images: Truman bumping his boat against the painted wall of his world in The Truman Show; that scene in Dark City where the protagonists finally get to Shell Beach, find the brick wall, go to work on it; that scene in The Matrix where Mouse frantically pulls back the curtains, sees the brick wall where none should be, realizes he’s fucked. [click to continue…]

Thanks to everyone who the first six chapters of my book, Economics in Two Lessons. That brings us to the end of Lesson 1: Market prices reflect and determine opportunity costs faced by consumers and producers.

Now its time for Lesson Two: Market prices don’t reflect all the opportunity costs we face as a society.

I’ll start with a brief intro and then the draft of Chapter 7: Property rights, and income distribution

As usual, I welcome comments, criticism and encouragement.
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I have survey results to my two ‘weird questions’. Kind of a weak response, I’m sad to say (sub-100 responses.) But enough to establish that I am very much in the minority, in regarding Lovecraft as ‘not SF’. Only 10% of respondents agreed with that. Then again, 25% felt it was only a ‘sort of’ case. Honestly, I could go with ‘sort of’. There was a roughly even split between those who feel ‘weird’ is distinct, generically, from ‘supernatural’ and ‘horror’ and those who do not. That’s unsurprising.

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In other survey news, Eric Schwitzgebel got solider results for his survey concerning the cold, meaningless quality of the universe. Turns out: it’s not so bad.

86% of respondents either agreed or strongly agreed with the statement “There is value in living, either value that we can find if we search for it, or value that we ourselves can create” and only 6% disagreed or strongly disagreed. In contrast, only 31% of respondents agreed that “The world is a pointless cesspool of suffering and death” (49% disagreed). Interestingly, 24% of respondents agreed with both claims.

While I’m at it, I guess I’ll recommend some weird fiction (in case you have already chewed through that whole VanderMeer volume I recommended.) My favorite contemporary weird fiction writer – far and away, hands down, no contest – is Laird Barron. You should read more Laird Barron, if you like weird stuff. I love Laird Barron. [click to continue…]

Thanks to everyone who the first five chapters of my book, Economics in Two Lessons. Now here’s the draft of Chapter 6: The opportunity cost of destruction This is the last part of the book devoted to Lesson 1 Market prices reflect and determine opportunity costs faced by consumers and producers. and the one where I agree mostly with Henry Hazlitt’s Economics in One Lesson. It seems particularly apposite 15 years after the beginning of the Iraq War.

As usual, I welcome comments, criticism and encouragement. I’d appreciate any comments on/ alternative suggestions for the opening quote – it’s not a perfect fit, but the best I could come up with.

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Having grumped about Annihilation, based on Jeff VanderMeer’s novel [amazon], I’d like to make a post in praise of that author’s anthology work.

A couple years back, while working up a syllabus for my ‘Science Fiction and Philosophy’ class, I considered The Big Book of Science Fiction (edited by the VanderMeers) [amazon]. I didn’t adopt it. I went for this one [amazon]. But I liked it. It achieves escape velocity from the Anglosphere, as it were. Stuff from around the world, not just usual suspects. For teaching purposes I wanted more usual suspects but, as a reader who has read all that, I discovered new stuff and enjoyed it. (It’s not that the usual suspects are excluded. But even the choices of stories by the big names seem uncanonical. That’s fine.)

I just got another big book edited by the VanderMeers, The Weird: A Compendium of Strange and Dark Stories [amazon]. It looks great! Like Big Book they’ve worked to achieve global coverage, not just the usual English language, mostly American/British names. I’m looking forward to expanded horizons. I am a bit puzzled by the decision to exclude titles from before the 20th Century. This is stated in the Introduction, not on the cover. I feel one should get a bit of The King In Yellow in there, since it is of a piece with 20th Century stuff they’ve included. The earliest here is Alfred Kubin and Algernon Blackwood. I don’t mind. I can roll my own LeFanu, thank you. (LeFanu coined ‘weird fiction’, I think, so there would be a logic to starting with him?) But, like I said, it’s huge. 750,000 words. 20th Century will do fine, thanks.

While I’m on the subject I have two weird questions for you. (I did a joke survey about Annihilation, so I’ll do a semi-serious one this time.)

1) Do you think at least some Lovecraft stuff is SF?
2) Do you think of ‘weird’ tales as being distinct from ‘supernatural’ stuff, on the one hand, and ‘horror’ on the other?

Kindly take 10 seconds to record your responses here. (Feel free to leave qualitative critiques of my survey design in comments!)

A few of my own thoughts about these questions under the fold. (But I don’t want to pollute your responses unduly, so maybe respond first?) [click to continue…]

Thanks to everyone who the first four chapters of my book, Economics in Two Lessons. I’m continuing with policy applications of Lesson 1: Market prices reflect and determine opportunity costs faced by consumers and producers.
That will be followed by Lesson 2: Market prices don’t reflect all the opportunity costs we face as a society.

Now here’s the draft of Chapter 5. Again, I welcome comments, criticism and encouragement.
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