Tag Archives: Wikipedia

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Hypomnematamania

I wouldn’t exactly call myself a hypomnematamaniac, or anything. Actually, I just discovered the  concept of hypomnemata quite recently -a few days ago, in fact. I had a bit of time on my well-washed, socially distanced hands, I suppose, and the thought occurred to me that I had never read all of Plato’s Republic, nor had I ever completely conquered Foucault’s Madness and Civilization, although I had heard interesting things about him when I was in university. Imbued with the same spirit, I thought I might even tiptoe past the first page in Joyce’s Finnegan’s Wake and see how far I could get.

But let’s face it, even assuming I had been able to accomplish these things, and that any of my friends had ever heard of the authors -or actually cared- would I be any better off? Sometimes, even if you’re terminally bored, you just don’t want to read the entire 2000 word magnum opus by some philosopher with an unpronounceable name -especially when, with a little luck, there’d be a three or four sentence synopsis of their thoughts in Wikipedia. You don’t always have to confess your sources to impress people…

At any rate, it got me wondering about the primacy of message over methodology. Do we enjoy poetry for its information or its enchantment; Shakespeare for instruction, or pleasure? Is there, in other words, something greater than plot -the messenger looming as large as the message?

There was a pre-internet time, millennia ago, when a younger me was enamoured of the précis. It first occurred to me when a friend reminded me that we were supposed to hand in a book report the next day on some assigned reading in my first year university English Lit course; I had been busy with other of my own reading. She recommended her copy of the Classic Comic Book version that managed to reify the story. Why in the world would I try to read something as unreadable as Spencer’s The Faerie Queene when somebody had already done it for me -even if it was only Book 1? It was my first hypomnema, I suppose -although it was not really a series of notes, or observations on the story, as much as a plot summary… Okay, a cheat-sheet. But any port in a storm, eh? And anyway, you have to start somewhere.

But the years have changed me -or perhaps it’s merely my reading material; I am now as impressed with the presentation as with the point it’s trying to make. The realization that I am the messenger of my own story is sobering. And, as with most stories, there are parts of it that might themselves be singled out for further study, lessons that could be learned even while the narrative continues apace. In fact, analyses of these snippets might well presage the conclusion -point to where it might all end up.

Indeed, the rather pedestrian thought occurred to me that these clues are embedded in most stories -it’s how they progress. So it was with some relief to find that I wasn’t alone in this line of thought -although in a way I hadn’t anticipated. In his essay, Andrew Hui, an associate professor in literature at Yale-NUS College in Singapore, suggests that much of the historical development of philosophy may be reducible to a series of short aphorisms describing their tenets:   https://aeon.co/essays/aphorisms-tell-philosophys-history-as-fragments-not-systems

He rather likes the tidiness of aphorisms and asks ‘What if we see the history of philosophy not as a grand system of sustained critique but as a series of brilliant fragments?’ Why indeed? Much as I enjoyed all of my university philosophy courses, there were only so many insights I could take home with me each night. Only so much wisdom I could store, let alone retrieve over the years.

So, the packaging was important; aphorisms are only lightly wrapped. And after all, even ‘science turns what is a mere aggregate of random thoughts into something coherent.’ But you have to start with the thoughts, the ideas, the intuition before coherence develops. And they may not all overlap. We, the beneficiaries can only hold so much.

I suppose I took what I thought was important from all and sundry: Descartes, no matter how many other fields he influenced, started me thinking with one simple aphorism: ‘Cogito, ergo sum’. Or Socrates: ‘The unexamined life is not worth living’; Plato: ‘Time is the image of eternity’; Aristotle, Plato’s pupil: ‘What is a friend? A single soul dwelling in two bodies’; Thomas Huxley: ‘Logical consequences are the scarecrows of fools and the beacons of wise men.’ But, although the list seems endless, whatever I quote still requires examination -the aphorism is merely the gate to a further field of thought -the fence only holds the idea, it does not describe it. That is the recipient’s duty. ‘Good aphorisms demand to be interpreted. And in their interpretation is an invitation for the readers to engage in their own philosophical enterprise – to do philosophy themselves. Aphorisms, then, are at once before, against and after philosophy.’

And yes, I imagine there is certainly a benefit for someone disciplined enough weld these pithy statements into lengthy profundities -organizing them much like putting similar essays in one box. I cannot argue that. But how much of that discipline would accompany me through the years? Only the wisdom, probably; only the succinct observations.

There was, of course, a time when I was closer to the source -a time when I was still in university and trying to decide what to do with my life. I had been asked to consider an academic career, and I think the idea probably went to my head; Margaret was not pleased, to say the least. At any rate, it resulted in the woman with whom I’d been in a rather tenuous relationship deciding to leave me. It was the 60ies, and the second wave of Feminism was crashing into the Vancouver beaches. I’m not sure whether that played a role in her decision, but she quoted Simone de Beauvoir at me on that fateful night in a West End restaurant, I remember.

I had just attempted to congratulate myself for being considered for the academic invitation with a toast. Perhaps I initiated it too loudly, though, because several people in the restaurant turned around to stare at me. Margaret, clearly embarrassed, scowled at me, gathered her coat, and stood up to leave. When I stared at her, wondering what I had done, she wrinkled her face, obviously furious, and hissed at me – “Qu’est-ce qu’un adulte? Un enfant gonflé d’âge”. We were both in the same philosophy courses, so I recognized it as a Simone de Beauvoir quote from her Woman Destroyed: ‘What is an adult? A child blown up by age.’ It hurt, and yet, as sometimes happens with a remark made in anger, she was right…  How could I forget it?

I thought about her accusation for years after we parted company, even though I declined my professor’s offer and wandered elsewhere instead.

And so, along with the likes of Santayana, Spinoza and Sartre, the aphorisms of Simone de Beauvoir have also  accompanied me into old age. Not their entire oeuvres, mind you, just the important bits of their thoughts: hypomnemata -much like another fragment that has wedged itself in my head from the poet Robert Frost: Two roads diverged in a wood, and I—I took the one less traveled by, and that has made all the difference.

I would not have it any other way…

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Love, which alters when it alteration finds

I’m not certain I understand why, but I am being led to believe that Love can be described mathematically using Bayesian Probability Theory… Okay, as a start, I have no idea what subscribing to Bayesian probability theory might entail, except maybe a club membership, and a considerably manipulated personal profile to attract some interest. But, ever alert to new (or any) social possibilities, I decided to read the essay by Suki Finn, a postdoctoral research fellow in philosophy at the University of Southampton in the UK writing in Aeon: https://aeon.co/ideas/beyond-reason-the-mathematical-equation-for-unconditional-love

It starts with the not unreasonable premise that there are two basic types of love: conditional, and unconditional. Then, she dips her toes into some background to convince me that Thomas Bayes’ probability theorem is flexible enough to improve my social life.

‘Degrees of belief are called credences. These credences can be given numerical values between 0 and 1 (where 1 is being completely certain), to demonstrate how strong that degree of belief is. Importantly, these values are not forever fixed, and can change when given reason to do so… But how do you rationally alter your credence, and figure out how strong it should be, given the information that you have? Cue Bayesian probability theory to calculate conditional credences. A credence is conditional upon information when it is evaluated with regard to that information, such that the strength of the belief is sensitive to that information and is updated on the basis of it… But what if my credence is completely irresponsive to such evidence? … This is what it is like to have credence 1, in other words, a belief of certainty, which could not be any stronger and cannot be updated. It cannot be updated in either direction – it cannot get stronger because it is already at maximum strength, and it cannot get weaker on the basis of evidence because it was not built on the basis of evidence in the first place.’ Uhmm… easy, right? And these are the rational changes to credence. ‘When your strength of feeling is sensitive to information about how things are, a philosopher would call it rational, as it develops in accordance with that information. Such is loving for a reason: with more reason comes more love, and when the reason goes, the love goes. This type of conditional love is an analogy to rational credences between 0 and 1 (not including the extremes), which change on the basis of evidence.’

Still with me…? I mean with Suki, because I’m not in any way with her…  Okay then, ‘Alternatively, unconditional love is love that will not change according to any information, as it was not built on the basis of information in the first place. This is love without reason… This type of love has an untouchable and irrational mind of its own. As with credence 1, it can change only irrationally – it does not abide by any Bayesian law and so cannot be updated… You fall in and out of unconditional love at the mercy of love itself… This is loving in spite of everything, rather than loving because of something, and so appears unaltered by reason… But this does not make the love stable. It is simply out of your control, and can literally go away for no reason!’

It seems to me that the author is saying that conditional love is probably more predictable, or maybe controllable than unconditional love, because it is not subject to random (uncaused) fluctuations. It’s not as liable to be indiscriminately, or inadvertently snatched away. Nice. But have I learned any non-obfuscatory take-home lessons? Is it readily transferrable to any situations other than amongst rhetoricians? Could I use it in the car on the way home, in other words?

Sometimes the grandest ideas fall short of the mark in actual combat… sorry, relationships. How, in practice, and when you’re just getting to know somebody, can you possibly profess conditional love? And why would you? It sounds like a sort of one-time stand thing. It is of course, but normal rules of courtship require hyperbole. Metaphors -as in: ‘My love is as constant as the northern star, of whose true-fixed and resting quality there is no fellow in the firmament. The skies are painted with unnumbered sparks. They are all fire and every one doth shine, but there’s but one in all doth hold her place.’ As long as she doesn’t know you’ve cribbed the lot from Shakespeare’s Caesar, and you don’t mess up the words, everybody wins.

People are attracted to metaphors -they conjure up sincerity without linking it to unconditionality. Without requiring the intrusion of credences into an otherwise emotionally friable situation. It seems to me there’s nothing but trouble in store for anyone who decides to numerically assign emotional attachment parameters on the way home from a lovely dinner in an expensive restaurant.

Anyway, Thomas Bayes was a Presbyterian minister, and heaven only knows what that entails in terms of the slideabilty of relationships. I mean, their Regulative principle of worship (according to Wikipedia, at least) ‘specifies that (in worship), what is not commanded is forbidden.’ I’m therefore not entirely convinced that he would approve of the commandeering of his theorems in the somewhat tottery realm of Love, whether or not it is entwined with the idea of worship.

Of course, on the other hand, I suspect he would no doubt denounce any effort to charm with untruths, or at least equivocatory declarations. I certainly admire Suki Finn’s attempt to clarify intrinsically opaque emotions, but I’m afraid it will not do. And to revert back to Philosophy -her specialty- for a moment, there are just too many perils for any practical attempt at a Kantian Categorical Imperative application here, either.

It seems to me that I blundered into a more satisfactory solution to the declaration of Love: metaphor. It does not require any numerical assignations that might confuse or even spoil the moment; it does not even require positioning the feeling along a Bell curve for comparison with other loves you might have had. Nope, at the party -after you muster up the courage to ask her to dance- you merely say: ‘When you do dance, I wish you a wave o’ th’ sea, that you might ever do nothing but that’, or in the car on the way home, you just have to come up with something like, ‘O, how this spring of love resembleth the uncertain glory of an April day which now shows all the beauty of the sun…’ and let it go at that.

 

 

 

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I had as lief have been myself alone

Just because something is missing, does that mean it should be there -or would be there under normal circumstances? Suppose someone does not realize it’s missing and has no thoughts about it. Under those circumstances, is it really missing -or does that description apply only when it’s noticed? Is the evidence of absence the same as the absence of evidence?

I have to say, this all reminds me of the philosopher Bertrand Russell’s teapot analogy that attempts to suggest that the burden of proof lies upon the person who is making unfalsifiable claims, rather than shifting the burden of disproof to others. ‘He wrote that if he were to assert, without offering proof, that a teapot, too small to be seen by telescopes, orbits the Sun somewhere in space between the Earth and Mars, he could not expect anyone to believe him solely because his assertion could not be proven wrong.’(Wikipedia)

Loneliness is something like that: a social expectation that in the absence of people, one should feel lonely. Value judgements are seldom provable, and yet it sits there like a normally hidden blemish under a shirt, just waiting for a morning mirror.

Perhaps it is important here to distinguish between solitude and loneliness, and an essay by the writer and historian Fay Bound Alberti in the online publication Aeon helped to delineate the boundaries: https://aeon.co/ideas/one-is-the-loneliest-number-the-history-of-a-western-problem

‘The term ‘loneliness’ first crops up in English around 1800. Before then, the closest word was ‘oneliness’, simply the state of being alone. As with solitude – from the Latin ‘solus’ which meant ‘alone’ – ‘oneliness’ was not coloured by any suggestion of emotional lack. Solitude or oneliness was not unhealthy or undesirable, but rather a necessary space for reflection… Skip forward a century or two, however, and the use of ‘loneliness’ [is] burdened with associations of emptiness and the absence of social connection.’

‘The contemporary notion of loneliness stems from cultural and economic transformations that have taken place in the modern West. Industrialisation, the growth of the consumer economy, the declining influence of religion and the popularity of evolutionary biology all served to emphasise that the individual was what mattered – not traditional, paternalistic visions of a society in which everyone had a place.’ But there has also arisen a social stigma associated with being lonely. ‘While loneliness can create empathy, lonely people have also been subjects of contempt; those with strong social networks often avoid the lonely. It is almost as though loneliness were contagious.’

And indeed, it has long been recognized that belonging to a community seems to be associated with mental as well as physical health. So ‘loneliness can exist only in a world where the individual is conceived as separate from, rather than part of, the social fabric.’ Only in a society, perhaps, where individual efforts are recognized as contributions, not anomalies. A bit of a mixed bag, isn’t it: damned if you do, damned if you don’t.

I like to think that I am selectively ‘onely’ -that there is a choice. But as I get older, and wear my years less confidently than my clothes, I find that the options are sometimes rescinded. People -strangers, often women- smile at me when I am sitting alone. And while I have always enjoyed a smile, lately I have come to see it as a harbinger of something else. Something more than just holding a door open for an older man: I hesitate to call it pity, so perhaps I’ll suggest that it is transference -in an almost-psychoanalytic sense. I don’t really think I look that fatherly, but perhaps sitting alone at a table in a restaurant, I evoke not entirely buried feelings of guilt for the infrequent visits to parents. Or is it a premonitory dread of my own anticipated fate?

I was coming back from a visit to some friends a while back, and decided to stop in a little town for some coffee and a snack. I suppose the place was too small for a Tim Horton’s or even a MacDonald’s outlet, so I opted for a generic version on the only main street. It wasn’t at all busy, and there seemed to be a wealth of tables available, so I chose one in the window overlooking the mildly busy street.

For some reason, a woman walking past on the sidewalk outside suddenly caught my eye and smiled at me. Short grey hair, with a dark red ankle-length coat, she seemed not unlike any of the others who had strolled past unaware of me on the other side of the glass, so I promptly forgot about her until I saw her standing beside my table with a coffee in her hand.

“You must be a stranger in town,” she said, not unkindly.

I smiled as an answer, hoping she was just on her way to another table.

She shook her head slowly, as if trying to decide what to do. “You look so much like my father,” she added. “I thought maybe he had decided to come out for a coffee again…”

“Come out?” I said, wondering if that was a good thing or not.

Her smile broadened. “I had to put Dad in a care home last year because he kept wandering off.” She performed a quiet sigh and sat down in the other seat at my table. “He still walks out occasionally. The staff say he gets lonely and decides to go looking for me.”

I nodded sympathetically. “There must be lots of other people there, though. Don’t they help with the loneliness?” I suddenly realized that sounded terribly naïve.

But she nodded politely. “With Alzheimer’s you can be lonely in a crowd, they tell me.” She stared at me for a moment and then had a sip of her coffee. “Apparently it can be more than just frightening for them,“ she added, glancing at me again. “It makes me wonder what it is about being alone that terrifies them -or the rest of us, for that matter.”

I shrugged. “Being alone isn’t always a bad thing,” I said, sitting back in my seat. “Sometimes it can be a choice.”

Her expression shifted just a little, and I could see she was examining my eyes. “Or sometimes what starts off as a choice turns into a sentence, don’t you think…?”

She smiled enigmatically, and after we engaged in a bit more small talk, she apologized for bothering me and then walked slowly over to another table filled with friends.

I don’t know whether she’d been proselytizing or just being kind, but I kind of envied her, you know…

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That way madness lies

To portray something -to make it believable- there has to be at least some understanding by the audience of what is being portrayed. Much in the sense, I suppose, that was suggested in the 1974 paper in The Philosophical Review by the American philosopher Thomas Nagel, asking what it would be like to be a bat. Not so much how it would feel to have the added sense of sonar, or be able to fly in the dark, but more about the consciousness of itself. As Wikipedia explains Nagel’s thinking: ‘an organism has conscious mental states, “if and only if there is something that it is like to be that organism—something it is like for the organism to be itself.”

This is a roundabout way of wondering whether an audience could ever know if an actor is representing something realistically if they cannot imagine what it would be like to be that thing.

Mental illness seems as if it is sufficiently prevalent that most of us would be expected to understand whether or not the author, or the actor, has captured its essence accurately, and yet, for those of us who have not experienced the wide panoply of its manifestations -the majority of us, I suspect- we might be easily mislead. The more gripping or sensational portrayals of illness, might well come to stereotype the lot. To stigmatize the condition.

I was scrolling through the BBC Culture section when I happened upon an article that discusses some of these same issues: http://www.bbc.com/culture/story/20180828-how-cinema-stigmatises-mental-illness

‘… the film industry has generally shown a shaky vision of mental health … It’s not that cinema evades ‘taboo’ themes here; it’s more that it tends to swing wildly from sentimentality to sensationalism.’ To attract an audience -i.e. to make a profit- ‘creative drama is drawn to the complexity and fragility of the mind – but mainstream entertainment still demands a snappy fix. And the definition of ‘insanity’ is inherently problematic.’

I am reminded of the French philosopher Michel Foucault’s book Madness and Civilization -subtitled A History of Insanity in the Age of Reason. He felt that the concept of madness was evolving over time: in the Renaissance, (as a thoughtful summary in Wikipedia puts it) the mad were portrayed in art ‘as possessing a kind of wisdom – a knowledge of the limits of our world – and portrayed in literature as revealing the distinction between what men are and what they pretend to be … but the Renaissance also marked the beginning of an objective description of reason and unreason (as though seen from above) compared with the more intimate medieval descriptions from within society.’

Later, however, ‘in the mid-seventeenth century, the rational response to the mad, who until then had been consigned to society’s margins, was to separate them completely from society by confining them, along with prostitutes, vagrants, blasphemers and the like, in newly created institutions all over Europe.’ (The Great Confinement).

‘For Foucault the modern experience began at the end of the eighteenth century with the creation of places devoted solely to the confinement of the mad under the supervision of medical doctors, and these new institutions were the product of a blending of two motives: the new goal of curing the mad away from their family who could not afford the necessary care at home, and the old purpose of confining undesirables for the protection of society. These distinct purposes were lost sight of, and the institution soon came to be seen as the only place where therapeutic treatment can be administered.’

But, back to the BBC Culture depiction of the role of cinema, ‘our mainstream perceptions of ‘madness’ are still fixated with movie scenes – much more emphatically, in fact, than the novels or memoirs on which they might be based. A classic film like One Flew Over the Cuckoo’s Nest (1975) seals the impression of a soul-destroying psychiatric asylum, where livewire convict RP McMurphy (Jack Nicholson) feigns insanity to escape prison labour – yet is ultimately crushed by the system. The dramatic depiction of patient treatment, particularly its brutal electroconvulsive therapy sequences, had far-reaching impact. In 2011, The Telegraph went so far as to say that the film was responsible for “irreparably tarnishing the image of ECT…’

Unfortunately, unlike many art forms, movies usually require a conclusion, a wrapping up of the story, and a realistic depiction of mental illness may not fit into that convenient format. There may be no black or white: not all characterizations can end either pleasantly or sadly -some are palimpsests, to be sure, but many can reach no definitive conclusions that would satisfy the average moviegoer. Hence the temptation to exaggerate, or at least frighten audiences into an odd manifestation of satisfaction.

The temptation, in other words, to see mental illness as alien, separate -like a creature we could not possibly understand because it is so different. As different, perhaps, as Nagel’s bat. But is it? Or was Foucault really on to something in his analysis of the way ‘madness’ seemed to be viewed in Renaissance literature and art -a view which accepted that at least some of the vagaries, some of the stigmata of mental illness, were merely variations of mental states that any of us could exhibit at times? And indeed, that occasionally intimated unique views on a world from which we might learn some important lessons -a world, though, that we might now discard, or shun as too bizarre. Too frightening. Too… real.

On the other hand, there is a danger of romanticizing the past, of airbrushing its naïveté into soft and reassuring colours; of assuming it was what it was because it had not yet been exposed to the unforgiving exigencies of current knowledge. A time when imagination and reality were sometimes allowed to merge. Encouraged to conflate.

It’s difficult to be certain where present day arts can be placed on this spectrum of understanding mental illness -not the least because it is difficult to know where it should be placed. But, suffice it to say, the more fully the illness is portrayed in all its complexity, the more we might be able to see it as a small, but important part of the tapestry of existence -a fragment of the struggle that marks all our days. And, as for any vicissitude, where there is suffering, we must provide succour and relief, and where there is dissimilarity, offer understanding and acceptance. Tolerance. The soul, says the poet Kahlil Gibran, walks upon all paths. The soul walks not upon a line, neither does it grow like a reed. The soul unfolds itself like a lotus of countless petals.

 

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Beggaring All Description

Beauty is many things, I suppose, and attempts to define it are fraught. It seems to vary between societies and eras, with some cultures deciding it is appearance, and some opting for demeanour. One such view, influenced by the Greek diaspora following the conquests of Alexander the Great, Koine Greek, used an adjective for beautiful: horaios, which derives from the word hora -or hour. There was a delightful description of this in (sorry) Wikipedia: ‘In Koine Greek, beauty was thus associated with “being of one’s hour”. Thus, a ripe fruit (of its time) was considered beautiful, whereas a young woman trying to appear older or an older woman trying to appear younger would not be considered beautiful.’

I find this useful, because it suggests that beauty -at least in a person- resides in being recognized for what one actually is -not what artifice may try to disguise. Admiration, in other words lies in more than appearance. I am reminded of Shakespeare’s Helena in A Midsummer Night’s Dream: ‘Love looks not with the eyes but with the mind.’

And yet, whose eyes -one’s own, or that of others? How we see ourselves is almost as important as how we are seen. Think of the agony than can be inflicted by acne in the teenage years -a time when self-identity is often linked to group identity, and self-esteem is dependent on the approbation of one’s peers. It is a time when we are defined by others, because we have not yet defined ourselves.

Memories of my own speckled past were awakened, Phoenix-like, by a short article in the Conversation on the beauty -or not- of skin: https://theconversation.com/beauty-is-skin-deep-why-our-complexion-is-so-important-to-us-91415?

As the author, Rodney Sinclair, Professor of Dermatology, University of Melbourne observes, ‘We’re all attracted to a beautiful face. We like to look at them, we feel drawn to them and we aspire to have one. Many researchers and others have investigated what we humans identify as “beautiful”: symmetry, large evenly spaced eyes, white teeth, a well-proportioned nose and of course, a flawless complexion. The skin is of utmost importance when people judge someone as beautiful.’ There may be an unintended bias on his part, of course. A dermatologist would see the world through a lens of pores and complexions, but I suspect he is merely tapping into the current ethos -one that seems characteristic of an era of Snapchat, and Facebook posts where ‘Even the best facial structure can be unbalanced by skin that is flawed.’

I’m not certain I agree with some of his views about how much we value complexion. For example: ‘When choosing a mate, men rank female beauty more highly than women rate male appearance. Female beauty is thought to signal youth, fertility and health. Beauty can also signal high status. People with “plain looks” earn about 10% less than people who are average-looking, who in turn earn around 5% less than people who are good-looking.’ I suspect there has been a bit of cherry-picking of studies that bolster his opinions, although I suppose we all do that.

But his point about the importance of the cosmetic industry nowadays certainly seems spot on: ‘People spend a lot of money in attempts to regain their youthful appearance. The global cosmetics industry is worth about US$500 billion. Sales of skin and sun care products, make-up and colour cosmetics generate over 36% of the worldwide cosmetic market. We use foundation makeup to conceal freckles and blemishes, moisturisers and fillers to hide dryness, concealers to disguise broken capillaries and pimples.’

And yet, I find myself inexorably drawn to that Greek idea of beauty residing more in ‘being of one’s hour’, than in forcing one’s time. Accepting the ineffable allure of the moment in which each of us lives.

Many years ago, I met Dora, a woman with quite visible facial scarring from long-ago acne. She was probably in her early thirties, and was employed as a receptionist in a doctor’s office. But she was so gregarious and friendly, I had ceased to see her face whenever I had occasion to visit. A warm smile would emerge like a puppy bounding from the woods and greet me from across the room. Her eyes were alive, and sparkled even under the unremitting glare of the overhead fluorescent lights. But she would have lit a path to her desk even in a power failure.

So overwhelming was her presence that I would never have remembered what she was wearing, had I been asked. Everything was subordinate; she ruled the room like a queen and the radiance lingered even when she was on vacation, or had taken a sick day. It was as if the empty the space was holding its breath. Or so I thought.

One day, when I arrived for my appointment, the office seemed smaller. Duller. It had been more than a year since I had been there, and so I couldn’t immediately decide what had changed. Dora was not there, unfortunately -I had been looking forward to seeing her again, but I assumed she had taken a few days off.

As I approached the desk –her desk- I was tracked by a set of razored eyes as if I had inadvertently chosen the wrong door. The wrong office. There was a smile, of course, but it was cool, and applied like the makeup on the rest of the obviously impeccable face. Long blond hair fell in ringlets to her shoulders onto a dark blue silk blouse -a very attractive person to greet the entrant, I suppose. But it was not Dora.

I forced a smile onto my lips and introduced myself. The woman immediately checked her computer screen and her face marginally softened at what she found. I took this as an opportunity to ask about Dora.

I could see her pupils momentarily contract and something tensed in her cheek.

“Dora no longer works here,” she said with a forced affability, and as if she were tired of having to explain.

I couldn’t hide my disappointment, I’m afraid, and the woman noticed.

“The doctor thought she was a bad advertisement for his practice,” she said with an obviously rehearsed face.

“Oh…” was all I could think of to respond.

The face perked up briefly. “He did offer to help…” she stared across the empty room for a moment. “But she said she was happy with who she was –‘with who she’d always been’, was how she put it…”

And then, although she tried to disguise it, she rolled her eyes and sighed. “Anyway,” she said, unrolling her eyes and resting them on my cheeks, “she decided to resign.”

But when I continued to stare at her, she shrugged, as if everybody was better off with Dora gone. “He gave her a good reference, though,” she added at the persistence of my disappointed expression, and shifted her attention back to the screen in front of her with a little smile.

 

 

 

 

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The best laid schemes o’ Mice an’ Men Gang aft agley

Two steps forward and one step back –isn’t that  always the way with progress? Reward coupled with unintended consequences? The Industrial Revolution with worker exploitation? Nuclear power with the Bomb. Nothing, it seems, comes without a price. Even religion, the great leveller, once established brooks no rivals. Life itself, is a succession of survivors outcompeting the other contenders.

But simply to focus on the successes is to miss the important lessons to be learned from the failures. In biology the difference between winning and losing might hinge on a single change in a single gene, or more instructively, on an adaptation of an existing organ for another, more useful function in a different environment –an exaptation. Arms and hands for wings, in the case of bats, or for fins, in the cases of aquatic mammals like whales and dolphins.

In the early days after the discovery of X-rays, their ability to see through things was thought to be miraculous, and many possible uses were suggested. It was not until much later, after countless reports of cancers, burns, hair loss and worse, that the dangers of its careless use were acknowledged. Then, Phoenix-like, from the ashes of its many unwanted side-effects, grew carefully investigated treatments like irradiation for tumours, CT scans for internal visualizations, or fluoroscopy for placement of medical kit like stents, anti-embolism balloons, etc.

Unfortunately, even nowadays, the sundry complications of progress are often inadequately predicted in advance, probably because most things are multifaceted and changing one parameter has a knock-on effect on the others. Clearing forests for agriculture changes the animals that can survive in the changed ecosystem; monoculture to maximize demand for a particular variety of crop, say, increases the likelihood that the plants –previously diverse- may not be able to withstand the onslaught of a disease or infestation that would otherwise have only affected a small portion of their number. Evolution would normally have winnowed out the susceptibles, leaving only the resistant plants to reproduce. But all of this is Grade 9 biology, isn’t it?

What led me to think about this was an article in the Smithsonian Magazine discussing the effects of making friction matches on the women and children involved in their manufacture: https://www.smithsonianmag.com/smart-news/friction-matches-were-boon-those-lighting-firesnot-so-much-matchmakers-180967318/ – 6ZQ6WshMH2Ghpoys.03

‘Like many other poorly paid and tedious factory jobs in the nineteenth and twentieth centuries, match makers were predominantly women and children, writes Killgrove [in an article for Mental Floss]. “Half the employees in this industry were kids who hadn’t even reached their teens. While working long hours indoors in a cramped, dark factory put these children at risk of contracting tuberculosis and getting rickets, matchstick making held a specific risk: phossy jaw.” This gruesome and debilitating condition was caused by inhaling white phosphorus fumes during those long hours at the factory. “Approximately 11 percent of those exposed to phosphorus fumes developed ‘phossy jaw’ about five years after initial exposure, on average”. The condition causes the bone in the jaw to die and teeth to decay, resulting in extreme suffering and sometimes the loss of the jaw. Although phossy jaw was far from the only side-effect of prolonged white phosphorus exposure, it became a visible symbol of the suffering caused by industrial chemicals in match plants.’
So much so, that by 1892, newspapers were investigating the problem. ‘“Historical records often compare sufferers of phossy jaw to people with leprosy because of their obvious physical disfigurement and the condition’s social stigma,” Killgrove writes. Eventually match makers stopped using white phosphorus in matches, and it was outlawed in the United States in 1910.’

Civilization is the steady accumulation of successes over failures. Trials and errors –mistakes which perhaps seem to have been largely anticipatable in retrospect- summate to useable compromises. It’s how a child learns; it’s how evolution learns.

But the point of this essay is not so much to highlight the exploitation of workers in the past as to suggest that there can be sociological as well as biological evolution. After all, the etymological root of the word is the Latin evolvere –to unfold.

Occupational Safety and Health -as a distinct discipline, at least- is a relatively recent development stemming from labour movements and their concern about worker safety in the wake of the Industrial Revolution. As Wikipedia explains it: ‘The Industrial Revolution was the transition to new manufacturing processes in the period from about 1760 to sometime between 1820 and 1840. This transition included going from hand production methods to machines, new chemical manufacturing and iron production processes, the increasing use of steam power, the development of machine tools and the rise of the factory system.’

Although this provided jobs and undoubtedly improved many aspects of living standards, the driving force was production, and in its early stages, had little regard for worker safety or health. Enter the labour movements in the early 19th century, along with great resistance to their demands. In many instances they were seen as antithetical to progress –antithetical to Capitalism, for that matter. And yet, in the fullness of time, the benefits of a healthy workforce to economic success evolved from an initial, grudging pretense of acceptance in some countries to a legal framework of protection in others.

There is certainly a long way to go along this path to be sure, and exploitation still seems a default that is all too easy to overlook. Especially since it is the poor and vulnerable who are usually the victims –people with little voice of their own, and even less power to resist.

But are things actually changing? Does knowledge of exploitation make a difference? We know slavery is still practiced; we know that refugees are still being brutalized and abused in places like Libya; women are still being kidnapped and sold into prostitution despite the best intentions of agencies like the World Health Organization.

So, do the gains experienced in some areas, offset the tragedies in others? We cannot appreciate the broad sweep of History in the few years we are allotted, and evolution –even social evolution- can be deceptive and disheartening. But remember the words of Khalil Gibran:

You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.

I have to hope he saw something that I missed along the way…

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Oh, What Men Dare Do!

There seemed to be an inordinate amount of talk about polygamy last year –perhaps because of the long-awaited trial of two offenders from the town of Bountiful in British Columbia. In Canada, polygamy is a criminal offence under section 293 of the Criminal Code, but prosecutions have been rare. Polygamy must be differentiated from Bigamy, of course. With both of them, there are multiple partners (usually women) but with polygamy the marriage partners are presumably willing and knowledgeable about the other partners, whereas with bigamy, there is an attempt to deceive. Or, in a more legal framework, bigamy is the crime of marrying while one has a spouse still living, and from whom no valid divorce has been obtained.

I have to admit that I didn’t know that ‘polygamy’ was gender neutral –or, rather, it was nowhere near the apex of the pile of words I figured I’d look up some day. But, now that I mention it, I wonder if I’d stopped to think about the etymology, I would have known something was up –at least in our increasingly multi-gendered society… Although, in fairness to me, it’s roots are clear: gamos means something like ‘marry’ or ‘union’ in Greek. In fact, the term can be either ‘polygyny’ –many wives, or, I suppose, ‘polyandry’ –many husbands, but we don’t usually need to be so specific. As Claudio says in Shakespeare’s Much Ado About Nothing, ‘Oh, what men dare do! What men may do! What men daily do, not knowing what they do!’

The origins of polygyny –sorry, polygamy– are nested in the depths of time, but according to a 2010 article in the Independent, http://www.independent.co.uk/news/world/africa/the-big-question-whats-the-history-of-polygamy-and-how-serious-a-problem-is-it-in-africa-1858858.html, ‘It is most common in places where pre-colonial economic activity centred around subsistence farming […]Africa being a prime example. High levels of infant mortality may be a factor; when many children do not survive past the age of five a family needs more than one child-bearer to be economically viable. Then there is war. When a lot of men die, having more than one wife boosts the population most swiftly.’

But of course, times change, and so do economic and political pressures. Interestingly ‘Some anthropologists believe that polygamy has been the norm through human history. In 2003, New Scientist magazine suggested that, until 10,000 years ago, most children had been sired by comparatively few men. Variations in DNA, it said, showed that the distribution of X chromosomes suggested that a few men seem to have had greater input into the gene pool than the rest. By contrast most women seemed to get to pass on their genes. Humans, like their primate forefathers, it said, were at least “mildly polygynous”.’

It’s certainly not the norm nowadays, and often illegal. And yet, remember that in 2010, the president of South Africa, Jacob Zuma, ‘married his fifth wife in a traditional ceremony at his remote homestead in KwaZulu-Natal. His first wife, whom he married in 1973, was there to see him wed a woman 30 years his junior. His second wife stayed home to prepare the reception. He had two other wives but he divorced one in 1998 and another committed suicide in 2000.’ And the article went on to suggest that ‘he has not finished yet. The other day he paid the traditional dowry for his sixth fiancée [the article was published in 2010].’

‘In 1998 the University of Wisconsin surveyed more than a thousand societies. Of these just 186 were monogamous. Some 453 had occasional polygyny and in 588 more it was quite common. Just four featured polyandry.’ The study is obviously an older one, and societies and their mores evolve. According to an article in Wikipedia (last edited in July 2017), ‘Polygamy is [now] legal in 58 out of nearly 200 sovereign states, the vast majority of them being Muslim-majority countries situated in Africa and Asia. In most of these states, polygyny is allowed and legally sanctioned. Polyandry is illegal in virtually every state in the world. In India, Malaysia, Philippines, Singapore, and Sri Lanka polygamy is only legal for Muslims. In Nigeria and South Africa, polygamous marriages under customary law and for Muslims are legally recognized.’ That said, however, it is relatively common still in many Arab nations; among the Bedouin population of Israel it stands at about 30 per cent, according to the Independent.

I’m not sure what to make of all this. At the very least, it’s confusing -and not only for me, I suspect. What about at the state level for those countries in whom polygamy is illegal, like Canada and the U.S.A.? What are they to do with immigrants with two or more wives who seek asylum from persecution or war in their home countries? Should they be refused entry under all circumstances even if their needs are compelling and otherwise would have been candidates for acceptance?

There have been attempts to work around this dilemma, of course. Until recently at least, the U.S. has denied immigration to polygynists (either the man or any of his wives) but under some circumstances, ‘a refugee who was practicing polygamy before he immigrated will be required by U.S. immigration law to designate one wife as his legal wife to accompany him to the United States. Years later, after becoming a U.S. citizen, he might divorce that wife, and marry the woman who was formerly his second wife, in order to petition for her to immigrate to the United States.’ (nolo.com -legal encyclopedia)

Okay, so there are ways around it, but in an already overcrowded world and especially in modern societies with safety nets for its more vulnerable citizens, it seems to me that whatever use polygamy once had –marrying widows to ensure orphans are taken care of, or maybe a way of quickly increasing a specific population, or even, of course, lessening the burden of work for a solo wife- is no longer necessary. One gets the distinct impression, however much disguised, that polygyny is merely an excuse for male sexual gratification dressed up as a tradition –another not so covert way of diminishing female authority and power.

I fail to see any way in which polygyny fosters gender equality, let alone female autonomy. And I would challenge any male who purports to believe that parity is possible under those circumstances, to argue as strenuously for polyandry. To accept that he would be as equal a partner as his wife and her other husbands… But of course, he could argue that polyandry is extremely uncommon and also illegal almost everywhere. That there must be a reason for that.

Gosh, I wonder what that would be…

 

 

 

 

 

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She wears her faith but as the fashion of her phone.

Everything is a matter of time, isn’t it? Everything changes. Like the apocryphal monkeys typing away infinitely, everything will be written. Everything will be transmogrified somewhere. Some time. Somehow. I suppose that should be a comfort, but I can’t escape the nagging feeling that there is something unrequited in all that: an imbalance between now and then -no bridge to mediate between what is, and what some nebulous future may unfurl for our children’s children.

And yet, an article I found offers some hope that I might have missed the entr’acte, missed a vital link in the ever lengthening chain of progress –or at least underestimated its importance. I’m talking about the smartphone. I grow old… I grow old… I shall wear the bottoms of my trousers rolled, as T.S. Eliot wrote –that, at least, may be a suitable mea culpa for my inattentiveness, perhaps.

I should have seen that with all of the changes occasioned by the phone, other subtle philosophical alterations might well hide within its shadow. ‘He wears his faith but as the fashion of his hat; it ever changes with the next block’, as Beatrice says in Shakespeare’s Much Ado About Nothing. Who would have thought that religion itself might live the same fate? http://www.bbc.com/future/story/20170222-how-smartphones-and-social-media-are-changing-religion The mobile phone Bible seems to be replacing the book Bible –at least with many of the younger religious crowd. And the result may have been a loss of context –no thumbing through the pages looking for something, just an arrival at whatever nugget was requested –like looking it up in Wikipedia. In other words, an information Christianity, a virtual religion. ‘“A new kind of mutated Christianity for a digital age is appearing,” says Phillips [director of the Codec Research Centre for Digital Theology at Durham University in the UK]. “One that follows many of the ethics of the secular world.” Known as moralistic therapeutic deism, this form of belief is focused more on the charitable and moral side of the Bible – the underlying tenets of religion, rather than the notion that the Universe was created by an all-seeing, all-powerful leader.’

Although I hold neither religious affiliation, nor any particular interest in the Bible, I have to say I am intrigued by the philosophical machinations the smartphone seems to be engendering –the moralistic therapeutic deism, as it is increasingly being referred to. The results of interviews with three thousand teenagers were summarized in (sorry) Wikipedia, and seem to establish the tenets of this theism. First of all, ‘A god exists who created and ordered the world and watches over human life on earth.’ And ‘God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions. The central goal of life is to be happy and to feel good about oneself.’ But what I found particularly interesting was the idea that ‘God does not need to be particularly involved in one’s life except when God is needed to resolve a problem.’

And why do I find this  so-called ‘moralistic therapeutic deism’ so interesting? It seems to me it may be the early phases of an evolution of religious thought engendered by the way we are beginning to assimilate information. Or perhaps I should say they are –the millennials. I suspect that we elders –or should I say just ‘olders’- still adhere to the belief that data does not necessarily spell knowledge.

But, as the article points out, ‘[…]a separate strand of Christian practice is booming, buoyed by the spread of social media and the decentralisation of religious activity. For many, it’s no longer necessary to set foot in a church. In the US, one in five people who identify as Catholics and one in four Protestants seldom or never attend organised services, according to a survey conducted by the Pew Research Centre. Apps and social media accounts tweeting out Bible verses allow a private expression of faith that takes place between a person and their phone screen. And the ability to pick and choose means they can avoid doctrine that does not appeal. A lot of people who consider themselves to be active Christians may not strictly even believe in God or Jesus or the acts described in the Bible.’

I doubt that this phenomenon is exclusive to Christianity, either. Any religious doctrine which has a credo that can be digitized, is susceptible -nuggetable into bite-sized digestible portions. Wikipediable.

I think that is what two girls were talking about at the bus stop a few days ago. Both wearing delightfully colourful hijabs, they were huddled around their smartphones giggling.

“Where did you find that?” the taller of the two said shaking her head. She was dressed just like any other teenager –running shoes, jeans, and a bright orange leather jacket- but a dark blue hijab seemed almost tossed onto her head and barely draped over her shoulders. Perhaps it was the wind, but the almost-studied disarray was charming.

The other girl, stouter and wearing a long black coat, also sported a red, hijab-like scarf that barely covered half her head despite her constant readjustments. “It’s Al-Quran [an app, I later discovered],” she answered as if that should have been obvious.

The taller girl tapped on her screen for a moment and then nodded her head. “But, you know that’s not what Abbad said…”

The other girl just shrugged. “He always thinks he knows everything, Lamiya.”

“Well…” I could see Lamiya sigh, even though I was trying not to watch them. “He usually gets it right, Nadirah… I mean, don’t you think…?”

I couldn’t help but smile when Nadirah rolled her eyes. “He only gets it right when you don’t know! If you don’t check on it…”

Lamiya seemed to pout. “I just, like, took his word for it…”

“You can’t do that blindly, Lami… Not anymore.” She made another attempt to readjust her hijab in the biting wind. “Not when you can look it up!” She shivered deeper into her coat and I could see her breath whenever the wind died down. “Things just aren’t what they used to be for our parents… We can actually, like, check,” she said as their bus pulled up and they got on, leaving me still informationless in the cold.

 

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The Dark Night of the Canadian Soul

I hesitate to refer to the 16th century mystic Spanish poet St. John of the Cross’ dark night of the soul, but I am troubled by the political process in which I feel engulfed. Swallowed… And yes, powerless. And it’s not so much that I disagree with the ideology expressed or dislike the personalities of the leaders and their approach to solving what they feel are the problems confronting the country (according to their polls) –that is politics and universal. If it were only that, it would then become merely a matter of taste or confirmation bias that determined my vote. I might feel disappointed if I didn’t get my choice of government, but not angry.

But I feel angry now –already. Or is it helpless? I find myself powerless to change what appears to be happening around me. Mutating around me as I watch. Party after party seems to be willing to debase itself for votes, pandering to the fearful in one population and the ignorant in another. It is not a principled approach and it does not provide equality for all –or even most.

It seems to me that in a democracy –especially one that espouses multiculturalism as does Canada- it is the rule of law that must be equitable: laws that apply to all -and equally, no matter whether it is a small minority whose ethnic or geographic culture pulls it in an awkward direction, or an elsewhere-maligned religious group who chooses to dress differently from our current norm. Democracy –at least as I imagine it- is not simply the rule of the majority; intrinsic to it is an obligation to protect the minorities within it because it is the right thing to do. And because the law applies to everyone –even minorities.

The rights of all should not be subject to arbitrary or capricious revision without exhaustive and careful consultation from all those who might be affected. It should not be so much a majority decision, as an examined and consensus-driven decision. One side should not be pitted against another. As in international relations, the ideal would be for all sides to talk to each other. Communicate. And while a decision need not be unanimous, it should at least meet with the general approval of every side. Polling –no matter how cleverly conceived- canvasses only those who are polled…

But you wonder why I am angered and not simply disappointed at the political process? I seems as if I can no longer vote for the principles I hold important. Perhaps I have retrospective falsification of my memory, but I can’t remember as much divisiveness in federal politics before -as much negative advertising, as much pretended obsequiousness and crawling for power. As much casting aside of principles in a desperate grab for control. I am appalled that we, as a nation, must tolerate this fawning pretense of servility. Appealing to the lowest common denominator may seem fair to some, but it is certainly not the way to run a country for all.

I blame the current government for acceding to those who would divide the country to satisfy their agenda. I blame the political system for allowing those who stumble first past the post (FPTP) to be elected even if they have not earned the majority of votes. And I blame us all –you and me- for not demanding a more representative way of electing the government. As much as I dislike using quotes from Wikipedia, one of their summaries does seem to illustrate my frustration with FPTP: Wasted votes are votes cast for losing candidates or votes cast for winning candidates in excess of the number required for victory. For example, in the UK general election of 2005, 52% of votes were cast for losing candidates and 18% were excess votes – a total of 70% wasted votes. This is perhaps the most fundamental criticism of FPTP, that a large majority of votes may play no part in determining the outcome. This “winner-takes-all” system may be one of the reasons why “voter participation tends to be lower in countries with FPTP than elsewhere.”

In other words, in Canada, I have no option but to attempt to vote strategically -and for someone with whom I do not necessarily agree- simply to make sure that the one I disagree with even more, does not get elected. If I vote on principle, or electoral platform, my vote may be wasted.

So why do I vote? Perhaps because the devil I know may well be worse than the devil I don’t… Help me St. John of the Cross, because I find it truly dark out there.

 

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Can Anyone Laugh?

Frailty, thy name is woman, Hamlet said, upset about his mother’s behaviour. Perhaps Turkey’s Deputy Prime Minister Bulent Arinc had bad memories of the play. In a recent speech on moral corruption in Turkey, he is quoted as saying that : “Chastity is so important. It is not only a name. It is an ornament for both women and men. [She] will have chasteness…. [The woman] will know what is haram and not haram. She will not laugh in public. She will not be inviting in her attitudes and will protect her chasteness.“

http://www.syracuse.com/news/index.ssf/2014/07/deputy_prime_

minister_of_turkey_says_women_shouldnt_laugh_in_public.html   

She will not laugh in public? This part, at least, is so patently stupid that I wondered whether it hid a voracious appetite for literature and philosophy -some reference or other to something pedantic or arcane. He is reputedly well educated and intelligent; perhaps he was naively mindful of Nietzsche and his assertion that laughter is an escape from the prison of reason and logic, while also having the potential of expressing social conflict. Maybe Arinc is afraid that women may have reason to stir up social tension.

Too academic? Okay then, suppose he has read Henri Bergson who felt that laughter may eliminate eccentric behaviour because it derides those who deviate from social norms… On the other hand, maybe he hasn’t: I suspect this is a bit more of a Mobius strip than Arinc would like.

Well, there’s always Plato, who didn’t feel that laughter had much value for human experience and in fact may be malicious. He argues that laughter is a malicious reaction to the domination over a more unfortunate member of society, and those occasionally engaged in laughter are exposed to something base which should be avoided. (Many of these quotes are from Sewanee Senior Philosophy Essays:

http://www.sewanee.edu/philosophy/Capstone/2002/Greenfield.html)

But of course Arinc would then be cognizant of the various classical theories of laughter – the three most mentioned ones being: Superiority Theory which is the one advanced by Plato and which suggests that “all laughter is a response to the comical ignorance in others.” And then there is the Relief Theory engendered by stress or anxiety. Another would be the Theory of Incongruity which is a reaction to something unexpectedly inappropriate…

But these don’t seem to capture the thrust of his argument. Maybe he understood the impenetrable words of Thomas Hobbes: “The passion of laughter is nothing else but sudden glory arising from sudden conception of some eminency in ourselves, by comparison with the infirmity of others, or with our own formerly.” –although isn’t that just the Superiority Theory disguised by words..?

My own theory is that he was unduly influenced by the Wikipedia take on Herodotus:

For Herodotus, laughers can be distinguished into three types:[32]

  • Those who are innocent of wrongdoing, but ignorant of their own vulnerability
  • Those who are mad
  • Those who are overconfident

Why not Wikipedia? It’s easily found, easily assimilable and, in a pinch, easily editable. And it would be simplistic enough to appeal to people who are only half listening to his speech. Who only half remember his words. Too bad he didn’t plagiarize the page –then he could have been exposed for more than just propounding a silly statement. But no, he decided to try on the philosophical garb of religious authority.

And yet, when I actually stop and think about what he said, I have an uneasy feeling that his comments were not steeped in philosophy –Western philosophy, at any rate. They seem to emanate from an assumption that women are beginning to assume a too prominent –too equal–  role in Turkish society. You note that he uses the term ‘haram’ to contain a woman’s actions. As I understand the term, it is an Arabic one of Islamic jurisprudence employed to designate any action forbidden by Allah, and referred to in the Quran as such.

Clearly I am not an Islamic scholar and may be way off the mark, but I cannot seem to find any prohibition on laughter –male or female- in my research. It doesn’t appear to be haram… So what is Arinc talking about? Occuring as it does in a speech for an Eid el-Fitr meeting July 28, it is not likely to be a simple off-the-cuff remark.

http://www.hurriyetdailynews.com/women-should-not-laugh-in-public-turkish-deputy-pm-says-.aspx?pageID=238&nID=69732&NewsCatID=338

No, I suspect this was an ill-conceived, and terribly naïve attempt to curb the rising power of women in Turkey. It no doubt disturbs the sleep of those in power –those with vested interests in maintaining the archaic status quo. But by using the religious card, it is all the more abhorrent. That any religion –any culture, for that matter- would proscribe laughter for its adherents is itself ridiculous. Unbelievable. Risible…

At the risk of parsing the stereotype, let me return one final time to Shakespeare –this time to Valentine in The Two Gentlemen of Verona:

“That man that hath a tongue, I say is no man,                                                                                   If with his tongue he cannot win a woman.”  

Listen up Arinc; the world is waiting…and laughing.