Tortucans and the Problem of Truthful Perception

The actor Dan Blocker, who played Hoss on the old television show Bonanza, suffered through an incident once that is by turns charming and chilling. He was at a public event, signing autographs, when an older lady came up to him and started complaining that the cook on the Ponderosa, Hop Sing, wasn’t feeding them right. “When you get back there,” she insisted, “you tell you pa that you need to get someone who knows how to cook good American food, feed you all properly.” Blocker, who by all accounts was the epitome of a gentleman, explained to her after a couple of minutes of this that there was no Ponderosa, that Bonanza was a tv show—fiction—and that he was just an actor playing a part. “Yes, yes,” she said impatiently, “I know that. But really you must tell Ben to fire that Chinaman and get a real cook before all you boys dry up and blow away.” She was absolutely convinced of the reality of the Cartwrights, the “fact” of the Ponderosa, and the need to be concerned on their behalf, as if the events on the show were somehow as real as anything she encountered in her daily life. Charming, yes, but chilling in the respect of encountering a rock hard, immovable assertion of the reality of something fabricated. Made up. One can dance around this in a variety of ways, philosophically speaking. As a writer of fiction I object when critics assert that what I do is tell lies for a living. “What you create is not true.” In one sense, I must agree completely. The events I depict in my stories have never, nor will likely ever, “happen” in so-called “real life.” But there is another level in which the “fact” of the story is itself a reality—the story exists, the events depicted have an effect in the reader’s imagination, there is no contravention of consensual reality in the sense that the story replaces the actual world, and yet there is a substance to them (if I’ve done my job well enough) that is not so easily dismissed as a lie. On yet another level, the question of truth comes into it in regards to the felicity of the essence of the story to what we might recognize as truthful observations, mainly about the human condition. A piece of fiction can tell a truth—in fact, good fiction does exactly this by examining human nature under conditions where a revelation about how people are takes place. We find ourselves responding to characters, in the course of reading fiction, as if they were, in some sense, real. This is what Art does. It reveals truth. [more, including several videos . . . ]

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Gifts that tell good stories

Geoffrey Miller has written an extraordinary book, Spent, that challenges us to recognize that our ubiquitous efforts to decorate ourselves and others with goods and services are primarily to project image and status. (and see here and here) "Many products are signals first and material objects second." The result is that we often engage in a vast orgy of spending mostly to look good in the eyes of others. What does this have to do with Christmas? We humans are also creatures who are always looking for shortcuts. Many of us have deliberately chosen to work long hours as part of "career" choices in order to make more money. Most of us who have who have made extra money as a result of those long hours at the office would much rather burn off some of that money at a store than to spend our severely limited amounts of time creating goods or providing services. We'd like to believe that our gift-giving is a display of our good intentions and of who we are, but as Miller points out, the store-bought gifts so many of us buy serve only to display only a narrow range of qualities regarding who we are:

Buying new, real, branded, premium products at full price from chain-store retailers is the last refuge of the unimaginative consumer, and it should be your last option. It offers low narrative value--no stories to tell about interesting people, places, and events associated with the product' design, provenance, acquisition, or use. It reveals nothing about you except your spending capacity and your gullibility, conformism, and unconsciousness as a consumer. It grows no physical, social or cultural roots into your local environment. It does not promote trust, reciprocity, or social capital. It does not expand your circle of friends and acquaintances. It does not lead you to learn more about the convention, manufacture, operation, or maintenance of the things around you. Retail spending reveals such a narrow range of traits: the capacities to earn, steal, marry, or inherit wealth, and the perceptual memory and media access required to spend the wealth on whatever is advertised most avidly now.
(p. 271 ff). Those who procure gifts with a moment's thought or two, and with the help of credit cards, often fail in their attempts to impress. Retail spending pointedly fails:
[a]s a costly, reliable signal of one's dedication to a particular person (in the case of gifts), or to a particular acquisition (in the case of things bought for self display).
Miller reminds us that creating something yourself speaks much more loudly than a premade thing purchased at retail. The proof is that gifts which require personal time and creativity make much better "stories" to tell to family and friends. I largely agree with Miller, though I think that retail spending can make a compelling story in some circumstances. For instance, what if someone has limited financial means, yet digs deeply in order to purchase a nonfrivolous gift that another person truly needs (e.g., assume that someone of limited means provided a student with books that were desperately needed for a coming semester). During the Christmas season, however, Miller's version of retail spending is a common occurrence. Most of us patronize retail stores in order to send out ready-made gifts. This much is not disputed. What can be disputed in an interesting way, is why . Many people would claim that we give gifts to each other because we "care about" or "love" each other. Miller's writings dig several levels deeper, recognizing that we are human animals who have come equipped with deeply felt needs to display our traits to each other, and that we resort to retails gift giving to serve these deep urges. In other words, Miller resource to biology rather than folk psychology:

Biology offers an answer. Humans evolved in small social groups in which image and status were all important, not only for survival, but for attracting mates, impressing friends, and rearing children.

(p. 1). During this Christmas season, and at all other times of the year, it is fascinating to re-frame the widespread displays of gift-giving as anciently-honed and deeply-rooted biological impulses geared to ensure survival. For more, consider this post, entitled "Shopping for Sex" and this post on The Church of Stop Shopping.

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Veteran speaks out about the military’s greatest weapon: racism

In this video, a military veteran named Mike Prysner spoke out about the military's main weapon: racism. He argues that without racism, none of the military's expensive weapons could ever be used, and there would be no chance that the working people of one country would be convinced to kill the working people of another country. His argument regarding the power of racism is another way of pointing out the explosive power of ingroups and outgroups and the curing power of diversity--a willingness to embrace the humanity of people unlike ourselves. For more on the often-used recipe for going to war, see this post on "War Made Easy."

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