Tag Archives: philosophy

An essay on disquiet

I’ve received some excellent submissions for guest posts this past week from several authors. However, the time crunch from the New York trip barred me from properly editing any of them for use tonight. Look for a post from @DMSolis next week and perhaps Mani Afsari after that. (all others TBA)

In the meantime, here’s a response to those who say that they can’t focus on reading a book these days. Submit your writing to this week’s Theme Thursday (the pitch is nice and easy this week!), and contact me if you’re interested in writing for NQOKD! On with the show!

**

Obvious errors exist in popular thought. The problem with general opinion therefore is not that errors are hard to spot but rather that they are hard to fix. The reasons an observer wouldn’t see the flaws are obvious: either the person is not looking, or the person is caught in the illusion of perspective. However, the internet amplifies the multifaceted voices of complaint in our society by providing easily accessible communities; errors are seen and noted. The reasons a person doesn’t fix the flaws (beyond simply not seeing them) are also obvious: enmeshed as an observer is in the populace, the effort to affect popular opinion is either cloaked by the myriad other flaws or seems sisyphean, impossible and hellish.

My Google reader (which I love) often asks me, “Where do Arianna Huffington and Thomas Friedman go to get different perspectives on the news?” But if you follow that rabbit hole, you will quickly discover that the difference between you and Thomas Friedman is not the information at your disposal but what is done with the information that exists. If any disparity in material exists at all, chock it up to experience, which can only be an accidental difference, remedied by effort and fortune.

The difference between genius and banality is not new with our electronic age. The only newness is the democratization of education, which impacts the ability of genius to make itself known, not the existence of genius itself. That is, education does not make a genius, but a genius does with education what others do not; a genius does something novel with the information at his disposal. The happy happenstance of his education is just as accidental as Euripides and Homer imply war is to the brave or as I’ve said trial is to the lover.

The definition of brilliance applies when discussing an article @namenick linked the other day that discusses an author finding reading more difficult as he ages. The first half reads like a Bing.com commercial, discussing how our hyperconnected culture has drawn and quartered our attention spans, the second half like an English major’s journal who has bumped up against philosophy by the mere chance of his course of study rather than steeped himself in its purging scald.

Objects of mystic adoration across cultures and history all share an ability to focus. Meditation is as central to Christianity as to Buddhism, tied necessarily to all forms of prayer across primitive and advanced religions. Heroes of the Chinese tradition share their remembered aura of stillness with the monks of the West, and the diverse pool of flawed folk heroes from Monkey to Agamemnon and even as far back as Gilgamesh share an inability to reach stasis, to stay still even for a moment.

I, for one, share this inability. I remember distinctly as a sophomore in high school cursing my brain for moving as quickly as it did along connections only sensible to me, for never shutting up even for a moment. I remember loud music and screamed lyrics drowning out finicky thoughts and rumors and wonder. I remember many addled nights where my disquiet hindered oncoming sleep, nights I apologized to various lovers because I just had to get out of bed and write down what was on my mind. I remember nights before I kept a journal where I just lay in bed and stared at the dark ceiling, attempting to will my mind into stillness; I also remember failing at many, most, or even all confrontations.

But the community with which I share this trait keeps me company on the seemingly lonely and interminable road: humanity in general suffers a deep and resounding disquiet. The phenomenon itself may even be pandemonium, but more often than not the noise is as null as good or evil, as gray as white or black. The strength of discovering it lies not in assigning it any value but in recognizing its universality.

Popular opinion would have us blame an external force for the disquiet in our minds, but educated readers should notice that generation after generation toils under the same mental noise. Technology does not tempt us further into disquiet than we would naturally go but rather empowers several methods of engaging in noisiness that would not exist otherwise. Humans found means of distracting themselves before technology, and even with it, many of the age-old tricks to manufacture distractions exist. To take a lesson from several sources, we must turn inward and silence ourselves to find peace rather than impose quietude on others hoping to one day silence all the world; we must because one of these paths is attainable, but the other is not.

Reading, however, does not require a mystic silence. While Proust searches for lost time, his reader dreams along through a lifetime of adulterated memories, watching lesbians fondle each other through an open window or hanging on the edge of a suspended love. While I could make some quip about how you quote an author quoting an author talking about dreams and how far distanced from reality your reader is by the time all those disconnects are added together, I will merely say that the inclusiveness of the writing experience heightens the entertainment value of reading and obscures exactly that which one is meant to learn from the narrative.

Reading only requires that during our endless hours of sedentary time we pick up a book rather than any type of computer, or maybe even open an ebook rather than a web browser. We make choices about how to spend our time, and surprise surprise, we tend to focus on entertainment rather than sustenance. So the next time you, Mr. Ulin, sit down to read, ask yourself about your priorities. If you fail to pick up a book, ask yourself whether engagement is as high on your list as entertainment, realize that it is not, and keep your grumbling to yourself that you’re not who you wish you were.

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Author: Greg Freed

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Filed under Criticism, Humanistic, Philosophy/Theology

Starbucks: The third place

Dear readers, commentators, and friends,

I cannot begin to express my surprise and gratitude at the readership surge in this blog. I passed several important new-blog milestones Friday night, a claim followed by boring stats that you can skip past if not inerested: having more than a hundred visitors in one day and breaking a thousand views to the site total. Further, breaking one hundred in a day was itself a caveat: the highest day before had only seen ninety-seven viewers, and the day afterwards [sic] had seen just over sixty. Friday, though, I have one-hundred and sixteen views, followed by a Saturday of exactly one-hundred and sixteen views. Even on Sunday, with no new post for days and very little advertising from me, I reached what only a week ago would’ve been stupendous. Thank you, seriously, for supporting the effort.

I have spent so much more time developing this site than I thought I would, and I have so many plans now for the future, long before I ever thought that I would need them. Soon, though, you’ll see the first item on my to-do list, a Featured Fan story about Kate Barkhurst, an old friend from highschool and faithful Facebook friend. Thank you, everyone, and look forward to more stories from me, more guest posts, featured fans articles, and more… you know… as I get around to doing it.

My best,
Greg

**

They don’t understand, they haven’t listened to me. They called me arrogant. They’ve had all semester to see who I am, to see how I resent that label, and yet they called me arrogant. Not only said it, but spit it in my face, an accusation that seemed to say, “You can never succeed as a writer.” They read it, and they missed the point. All of them.

No, not all. There was Jenny. Jenny understood the torment of miscommunication; of course she knew what it was like to speak and yet not be heard. So sweet and so deep, she writes about moving from China to Boston as an experience of change, a flowing river of time and philosophy that soaks and bathes her mind. But writers as audience largely gloss over grammatical mistakes (as they should), and ink-on-paper doesn’t communicate in accents.

I think, and the other students notice it, too, that her writing is permeated by beauty over frustration. She writes so well, one might assume because of passion and integrity. But I have passion and integrity, too, and where does that get me? Labeled as arrogant is all, and alone. I suppose it’s about as lonely and isolating as not speaking the language of the land you’re in, but you hope in that other circumstance there remains the mysticism of discovery, or at least the obvious route of escape. For me there’s only years of letdowns, my adolescence into my waking life, of conversational successes mired by literary failures.

The cold wind of Boston winters blows through the Public Gardens and against my wool coat. I can feel its malevolence despite scientific objectivity having drowned out the world; the wind wants to bite my skin, wants to punish me for protecting myself from its harshness. Nature wants, like all life, love, to receive love as it exists, to receive without bending. My coat speaks for me my refusal of the unspoken request. My hands hide inside my pockets’ cashmere lining, helping the buttons to hold the coat in place. I had felt so sexy the day I bought this coat, had looked at myself in mirrors to memorize the way it weight and thickness complemented my girth rather than hid it, the day I thought there might be something to expensive designer labels after all. I remember the deflation upon coming home, of Sarah meh-ing her apathetic approval.

The wind cuts through my khakis instead since they’re exposed underneath the three-quarters coat. I’ve worn my Starbucks uniform to class for the last few weeks, thin-material long-sleeved block polo with dark khaki pants. Since money from Fidelity finally ran out and Sarah started asking me to pay her back for mostly legitimate expenses—to which I did not contributing but neither, really, did she—I had to get the job, and now I’m at class and at work, never at home. Sarah misses me, comes to Starbucks sometimes to sit with me, but I’ve had years to resent her attention, loath her presence. The absence of both in preference to her laptop drove me into romantic despair. World of Warcraft didn’t help on that topic, though it did relieve some of the years’ boredom.

The reading of my colleagues has broken my heart. I take criticism well—I write and people talk about the writing, and I love them for pointing out errors and paths I haven’t noticed—but like lay readers, my fellows decided to psychoanalyze me. They had done it before, when I wrote about my relationship with Sarah, talking about how sad I must be instead of the impact of the piece on the abstract reader and how that impact could be improved. The saying goes that these days everyone’s a critic, but that’s not quite the case in my experience; everyone is a psychologist, everyone thinks that they understand you by slapping their archetypes onto you, especially the ones who tell you (not ask you) not to judge. Not “Please don’t judge me until I’ve told you the whole story, or perhaps until you’ve researched it yourself,” but, “Don’t judge me, you don’t know me!” Of course, the latter ones are right; I don’t know them and never will.

I walk under the monument to ether, the world’s first anesthetic, used first at Massachusetts General Hospital in 1846. “We have conquered pain,” it reads. If only the words spoke truth. The wind blows again, cuts again at my shins savagely like a rusted and knocked razor.

I want to speak with someone about the disappointment. No one thought the writing was poor; the professor spoke its praises in that regard. The students merely wanted to ask me who the fuck I thought I was, in the nicest phrasing possible. But on that ground, I thought the piece stated rather clearly exactly who I claim to be.

I can’t talk to Sarah about this. She’d listen, but she’s cold, lacking in empathy. Or she has empathy and doesn’t show it. In four years, or in six if I count our friendship, I haven’t figured out which is the case.

I could go to Starbucks. It’s almost on the way home, less than a block from Sarah’s Back Bay condo, but I opened this morning and sat at a table once I got off shift until I had to leave for school at five. I literally sat there all day, and now I’d go back to do what, to stew? After all, who would I talk to? I’ve been there three months, but I’m not really friends with anyone. I go to work, I do homework, I play World of Warcraft; that’s me condensed. And when I got home, what? Sarah will already have gone to bed, not that I’ve joined her in months, and I’d stay up all night—til four, maybe five, maybe six—playing World of Warcraft, trying not to talk on the microphone so that I can relish in secret human contact in my home.

The churches at Berkeley Street, the Lutheran one with the homeless person (gender unidentifiable; I default to male) in the wool coat that I pass every night as I sing along to my iPod, so separate from his condition and just as vague a character to him as he is to me—but I’m not listening to music tonight, fuming instead; tonight, for the first time, he watches me, but I don’t mind—and the other one with the largely ignored cement hole. Clarendon, the rundown yard with the painted-black metal staircase and the door to the garden. The Newbury Street sidewalks, bricks that speak of old money, the townhomes broken into condos that lament the money’s loss. The plasma screens, shining vibrant blues and greens off beige walls, reflected off faux crystal chandeliers except that one home with the library, the dusty old tomes and the ladder on the right side; their crystal shines legit, reflecting white light off white walls.

But I have a friend at Starbucks, Ashley. But not quite a friend. She’s attracted to me, she told me so. Why would I call her? For an ego fest, so I can gain some pride off of how attractive she finds me? I don’t think so. I told her that rainy day that she walked me to Emerson that I wouldn’t turn her into a ’50s cliché, some girl hanging onto a man who says he’ll leave his wife (girlfriend) but never will, and I won’t. We had sat on the steps outside the piano shop, and she had told me that she couldn’t play the piano—not well, anyway. She had looked at me and told me she liked me, confessionally. She waited, seeing what I would do with it. I watched the automatic piano play a tune, and then I rubbed my hand down her cheek and told her that I wouldn’t abuse her. There she is; she is there.

She won’t be, though: she told me that the schedule marked her off at eight and it’s almost ten. She’ll have gone home, have left for the day, and I’ll be just as alone and just as forlorn as I feel now.

Call Mani instead. Call Steve. Call Justin and Mom and Dad. Consider calling Allison, and really feel like an asshole. Resent the way Murphy’s law applies to people answering their phones when you actually need human connection.

“Hello?” she asks.

“Hi, Ashley. I’ve got a strange question for you.”

“Yes?”

“You wouldn’t happen to still be at Starbucks, would you? I mean, I know you’ve probably left for the day.”

“No, actually. I’m here.” A thrill hits my spine between the shoulders and shivers its way down, the thrill of success; necessity or fortune falling into place I can’t tell, but it doesn’t matter and this is what I wanted, what I needed, to cut short the onslaught of despair. “Someone didn’t show up for their shift, and I stayed late to cover.”

Pause. Blink. Consider.

“I need—” But do I really want to do this to her, to rely on her when I don’t know how things are going to go with Sarah, when I can’t even pin down my feelings for a girl I just met at work, not to mention the girl I’ve loved for four years? Do I really want to be that asshole?

“I need someone to talk to.”

“I’m here.” She laughs, and weight falls away.

“Do you have anywhere you need to be? Do you need to go home?”

“No, I’m here, and I can stay. You should come. I want to listen.”

I turned left and walked down Dartmouth to Boylston, along the broad brick pathway of the private school, across the tree-lined Commonwealth Mall, and passed they dying Newbury Street. If I had gone to Exeter, Sarah might have seen me and asked where I was going. No, I turned left, kicking a pebble in the process.

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Author: Greg Freed

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Garden Part Two: Concerning man and beast, God and man

I used to go to this unused farm up in Allen, TX with Kalli. It took about fifteen minutes to drive there from my home, and when we’d arrive I’d let her out of the car and we’d walk down the tree-lined dirt road towards those untended fields. I never did find out the story about how a farm fell into being just a dog park, but a golf course and suburban neighborhood had grown up around it, which always made me suspect that the farmer was waiting for some development company to offer him a price perhaps a little better than fair. While he waited, the fields grew stiff yellow grass and wild flowers and weeds, and trees stood blocking out the houses and the golf course and the roads. Other off-leash dogs and their walkers gave the only evidence that I hadn’t actually left civilization behind.

I wonder whether walking in Allen with Kalli would be like walking with God in the garden. Out in nature, commands nearly cease to exist. Kalli chases field mice and jack rabbits, and I do not worry for her. I take pleasure in the puppy-like qualities she hasn’t outgrown, the smile that so plainly lights up her face when she looks back at me: she’s always fifty feet ahead, just fifty, and she occasionally looks back to make sure that I’m following her or that she’s preemptively following me. If I change directions, she’ll run past me fifty feet, look back, and smile.

Sign of the times

Sign of the times

How different would life be if  Charismatics and other emotive religions could actually fulfill the promises of spiritual awareness with God, if I could know that God was looking after me like so many claim to know it? But I can’t prove that he is; that’s the great trial of faith, to believe that he’s looking even in the absence of proof. But their universal and bland rhetoric states that you can feel it, that you can know for sure beyond the trials of faith; how different would life be if that were the case?

Therefore, how can I help but be happy that she feels so thrilled at these little and simple joys? The best days for her are those when we go out into the field together, and I can tell just by her acknowledgment and constant awareness of my presence that the experience wouldn’t be the same without me. The field wouldn’t bring her so much pleasure if I weren’t there to share it with her.

I have thoughts about leaving civilization, and they’re so tempting since—to an extent—civilization can actually be left behind. Would I more actively pursue happiness if I were to leave my thoughts and the thoughts of men behind in order to participate in this daily happiness with Kalli, or would her elation wear off or my happiness at her elation? I took her out to Allen often enough when I lived nearby, and the pleasure of it never wore off. I can’t imagine it ever waning.

Or am I talking more about hermitude than of abandonment? Could I forget Socrates? Assuming so, would I want to leave my doubt behind? Would I abandon my spiritual resignation?

What would it be like to walk in the garden with God, to always know he’s there, to turn my head every few feet just to make sure that he’s with me, that he hasn’t turned in a different direction, to give chase once I found he had? If my relation to Kalli would be like God’s relation to me, could I sustain that pure, simple happiness that she has in my presence towards God and His presence? Do I really need to leave the city and go into nature to pursue God in this way? Would such simple happiness really require me to stop being me, to sacrifice my self the way in which Kalli has never had to sacrifice her dogness for me?

If the story is true and the knowledge of philosophy came into man after his nature was made, then yes, I suppose I would have to sacrifice the unnatural part in order to participate in walking with God in the garden. But Christ only talks of nullifying the curses laid on us, of freeing us from the burden and yoke of sin. What Christian would say that by becoming like Christ he has lost the knowledge of good and evil but rather gained the ability to always pick good over evil? Would even Christ have said that he knew neither good nor evil but only the will of the Father, as opposed to saying that the will of the Father is good but his actions without the will of the Father are bad, thereby admitting a knowledge of good and evil? But, of course, my phrases give away my opinion on such beliefs, If the story is true and What Christian would say.

A new way to view an rusted triumvirate

A new way to view an rusted triumvirate

I would like to participate in a relationship with God in such a way as Kalli participates in a relationship with me, but the truth denies me: man has the ability to abstract, which separates him from other animals in general and inspires doubt; I abstract, therefore I doubt. Obviously I have said that my dog is rational, a creature which can be taught and cared for, so I do not define man as a rational animal, rational being what distinguishes him from other animals. Rather, man is an abstracting animal, and I would set forth that even if the story of the fall is true, man had in him the ability to abstract before the apple, which led to doubt, which led to a distance from God, which led to the eating.

Could I sustain the happiness of walking with God in the garden as Kalli can sustain her happiness with me? Could I sustain my happiness with her the way it’s claimed, without proof, that God sustains his happiness with me? I don’t know, but in truth I don’t believe so.

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