Thursday, November 19, 2020

Stay on Your Side:

More than three years ago, by avenue of unfortunate events, no small part of which owed to the negligence and inconstancy of one of my long-time associates, a mutual friend passed away prematurely, in the very prime of her youth, only months after becoming one of the youngest professors at one of the local universities.

By and large, I have spent the last three years mourning her death whilst disciplining myself not to lose my temper with negligent and inconstant people.

Moments ago, I overheard this same individual, walking down my street, alongside a young lady recently duped by him; I might say he was “walking her”, as though she were his dog.

I did not confront them, though I took pains to draw my own dog away from them, at such a pace as even made my aging Pekinese stumble on the gravel.

As they passed and my dog attended to his own business, I had my back turned to them but my ears alert as ever. Their voices had paused. Presumably, if they had sighted me, they muted their voices.

For years I dreaded the possibility of encountering him, knowing he was out there. Yet tonight I did not envy him nor even pity him; I had more important matters to attend to, and that life which remained within my charge I held close to me as I carried my aging canine home in the brisk November wind.

He was afraid of me, and no one to this day have I known to defend him in his entirety. I was only afraid of what I might become in combatting his like.

Some people moralize only to get out of things; *I* make constancy and attention my perpetual pledge, so *my* word remains valuable. There can be no further question that his misdeeds were not against my self-interest alone, for I will never stoop to his level, and those who are fooled by him I only wish to rehabilitate. Ultimately, we shall be judged by the lives we led in their entirety, not only by isolated incidents, and we shall be remembered by everyone at once, not just by one victim at a time.


[({Dm.R.G.)}]

Wednesday, November 11, 2020

No Means Nothing:

Consider, for a moment, that as the result of some oversight, either on my own part or that of another, I had suffered a debilitating accident that left me devoid of any cognitive capacity save for that of Justice. Cleverness, charm, wit, mercy, amiability, and compassion were all lost to me as virtues, and all that remained was my ability to fathom debt, most obviously those debts which involved my person, for without that realm I would have far less ground to judge by experience. What follows would have been what I had said to Alanna when she first returned to me, after having slept with my best friend, in the hopes of restoring my former band with him, so that she might serve as its leader. Be not ashamed for me, for I never uttered these words as written, and they only came to me this morning, yet I cannot pretend that I feel no regret in having withheld the facts they represent, nor that I would feel no pride if I should recover evidence that those same debts I had illustrated by more decorated, though less pointed, means:

 

I shall begin with what you had presumed upon rightfully. It was true, as it remains, that power is best enjoyed if it is shared. It was in this spirit that I elected to share my own power with both you and my associate of five years. This power was mine to bestow upon either and both of you as I saw fit, yet as we all know power comes with responsibility, and no use of power is without a moral dimension of implication as to the proper use of that power.

Even in surrendering my power I used my power to surrender it, for had I not had the power necessary to surrender it, I would not have had the power to surrender. What appears to be merely semantic is nothing more nor less than the most obvious fact: that the proverbial “power to surrender” is a power that is thus to be surrendered by an exercise of itself. In this case: it was power over you and him, for your association would only have been probable, as well as possible, at that point in time, by avenue of my influence. This is no megalomaniacal conceit, for I do not pretend to a power which I did not have to exercise in order for that meeting between the two of you to even be possible. Nor is it an injustice to either of you, much less a desire to oppress anyone, for this peculiar power over the both of you amounted to just that: power over both of you. It was merely power over the future of your relationship to him, which in any other set of circumstances would have been “not my business”.

In bestowing this power upon the both of you, by no means a “rightful redistribution” but rather a “generous privilege”, my generosity lay in trust. While Sartre would have called it “bad faith”, for neither of you had ever proven trustworthy, I maintain that it was “good faith” in that my trusting you was sincere; it would have warranted the qualifier “bad” only if I had not trusted you at all but had simply, cynically expected you to behave in a selfish manner which I might then turn towards my own, equally selfish but surpassingly clever purposes. While such cynical devices might very well appear familiar to you, rest assured that I have no worldly use for them, for you simply project your own cynicism.

In using my power to grant you power, I do not deny, as you have suggested, my own involvement. It is true that I had a “part to play” in this, yet insofar as I had power I was dignified in its use, and the part I played was purely incidental; I am not morally culpable for that which I did not approve. Dignity lies not only in dignity towards others but also in dignity towards one’s self, and if I have not up until this point made this clearer it is only a testament to my temperamental humility. To be humble is not to deny one’s own humility, for humility itself cannot be cause for boastfulness. So long as one has dignity, however, one can be humble and remain openly knowledgeable of this virtue, for dignity allows one’s self to become aware of one’s humility once it boils over. My humility alone might have permitted the injustice I suffered; my dignity serves to remedy this injustice at this moment.

It follows from dignity that I should have allowed the both of you to meet, but hardly more than that. For me to lose you to a man whom I knew to be lecherous, prone to delusion, deceptive even to those closest to him, to the point of pathology, would have been unbearable. Even for me to lose you to a man who was chaste, clear of mind, honest even to impersonal forces and strangers, almost to a fault, would have been unbearable, for no man should lose a woman to his best friend, and if it pains you to think of yourself as either a “prize to be won” or a “bounty to be lost”, you have only begun to imagine how much the banality of this pains me.

Even a man who was as wayward as I have described him could not have imagined that a rational agent would have willfully permitted such a loss when that same agent had all the power, initially, to prevent it. That he can fathom my indignation is no testament to our “equality of character”. Here you have begun to err: to treat as us equals, yet only insofar as saying he is no less and I am by no means greater. That both the rational egoist and the dignified altruist can comprehend the same injustice as a loss does not render them level with one another; it is simply a testament to that all-too-human sympathy which has, up until this point, allowed them to coexist, for the altruist was never too dignified to part with it and the egoist was never so rational as to descend into that rung of hell that is the absence of this most basic human decency.

So it would follow logically, even if he had not already proven his guilt by unsolicited defences, that he knew what he was doing when he betrayed my trust, as did you. The both of you employed the power I had graciously bestowed upon you in a manner that I had self-evidently, if not explicitly (for I would not even have accused you of the moral capacity for it) prohibited. This was my prohibition to make, for it was that value which I had to assign to the proper use of this power when I used power to grant power. Since the prohibition was only binding upon the both of you, it was not in itself an arbitrary abuse of my power, for my power was simply to give you that power which could only thereafter be abused by you. There were only two errors I might have committed in granting you this power: either prescribing a use for it which was undignified or bestowing it upon undignified people. The latter I confess to, though I maintain that this was a practical mistake instead of a cynical sin. The former I need not confess to, for the aftermath of that latter mistake serves to reinforce my dignity in the prohibition.

As a Romantic, I sympathize with the temptation to vulgarize gentlemen and to sentimentalize savages. Yet as a scholar I must not become forgetful of the distinction between the two. That I was betrayed not even the most savage man contests. That this was unjust remains mysterious to that savagery. In salvaging my dignity, I agree with you that in trusting savages I erred and thereby contributed to the conception of this situation. My error was in granting the both of you that power which only the both of you could receive and which only the both of you could abuse. Yet how could I have known that the both of you were equally savage, and to such an extent? I did not even bother to prevent it, for to doubt your honour felt dishonourable.

Yet note this: that while I cast the first stone upon which this was built, I was not the one to crown it nor to fortify it. My error was but one third of the practical error, and it was not even a fraction of the sin. Since we all made choices that contributed to this, we might all be considered conspirators in power. Yet because I never consented to the abuse of this power, though you both availed yourselves of it abusively, the sin belongs only to the both of you. I granted you the physical capacity not knowing your moral capacity; it was your choice to use this blissful ignorance against me. That I regret it now shows only that I’ve learned from my mistake. If I ought not to have trusted you, then that World which we ought to inhabit is the one wherein I benefit. If I cannot benefit now by its reversal, for it cannot be undone, then Justice owes me neither more nor less than whatsoever he enjoyed by your consent.

 

The vulgar feministic interpretation of “No” amounts to a tautology of identity: “No means no.” This in itself contains no information, except in that it seeks to combat the paradox that “No” could mean “Yes”, as well as the banal denial of the distinction by avenue of the inane blanket assertion “No means Yes”. (A claim that is ironically seldom coupled with its natural corollary: “Yes means No”.) The truest and most informative definition I can provide for “No” is thus: “No means Nothing.” To deny a man his due is to deny duty as a whole. To treat “entitlement” cynically, as though it “could amount to nothing more than” the will of the ego is to enthrone one’s own ego at the expense of the entitled person. Such a depravity would drive one’s self so deeply into nihilism that it would become a threat to one’s very person, and no measure of Stoic self-denial would retrieve from this pit the “will to live”. You have called this pit an “emotional black hole”, a metaphor I was immediately quite fond of, especially since you first used it to describe him. He is the nihilism and the nihilation; if Nothingness can be incarnated, he is its avatar in our circle of influence.

Can you deny that you have chosen nothing more? In denying me yourself, do you not deny yourself that same “point” to living which you first sought in me? Before you met him, you struggled to see “the point” to life. The quotation marks about the words “the point” are, if memory serves, your own, for it appears that you doubted the very existence of a “point”, and yet now I have simply appropriated those same marks to satirize your doubt, for it was so obviously self-inflicted. I was moved to deliver you from it because I perceived you to be a victim of nihilism; now I see that you are a source of it, especially within my own life, and I can see why you would thus seek your own nihilation, though I cannot say I am pleased by your attempts to implode, even if it is motivated by heroic self-sacrifice. If this is your attempt to salvage dignity by sparing me the burden of your ongoing existence, know that the burden only ever grows heavier in your absence. It was not just for me to lose you once; it is not merciful for me to lose you twice. To lose you forever is intolerable to even consider. I would much rather have you live for me than die for me; I wish to be that aforementioned “point”.

Should I never enjoy you as I am entitled to, and if the power I have given you should fade from you entirely, then I’ll be more than merely “disappointed”. I would be condemned to spend the remainder of my life seeking someone to repay your debts to me, for you remain the only woman I have ever had the right to love entirely, even if only because of the extreme extent to which you allowed my traitor to avail himself of you. Imagine what a Hell you’d make of my innocent life if the entire class of women followed your example!! Yet would even the most dignified of them not sooner doubt your debt than to shoulder it for a complete stranger? Would they not also lapse into nihilism? So long as you do not pay it, you shall make a black hole of ME, and how can a black hole escape its own event horizon?? It is powerlessness incarnate, and it is always the product, as in the cosmos, of an explosion followed by an implosion: in other words, an overabundance of power that, unrestricted by moral meaning, grows to an extent that it cannot sustain and dies.

 

[({Dm.R.G.)}]

Monday, November 9, 2020

A Dance of Pattern: Towards New Styles of Auditory and Visual Composition.

A Dance of Pattern: Towards New Styles of Auditory and Visual Composition.

 

The arpeggio is the presentation of a chord over time. As the ear perceives different frequencies presented in temporal succession of one another, the listener’s mind synthesizes the parts into one, consistent narrative: the chord. It is by avenue of this awareness-over-time that C, E, and G, played one note at a time at a rapid tempo, (for instance, at 120 beats per minute, one note per beat) invoke the quality of a C Major Chord. Yet we all know that such a quality can be invoked all at once. Were the three pitches to be played simultaneously, either on a guitar or a piano, or by three separate vocalists or instrumentalists, each producing a different note in unison, the effect would be of a C Major Chord, yet it would sound relatively “in-your-face” and “blockish” because it would require less of the listener’s personal imagination in order to interpret it.

A similar process may be observed visually in the phenomenon of Depth Perception. When I was a child, I owned a toy that was a pair of “3-D Goggles”. A special disc could be inserted into a slot within the machine; this disc contained semi-transparent, coloured panels with images from popular cartoon movies I had watched previously. A special trigger which rested at the top right-hand side of the Goggles allowed me to rotate this disc at one slide at a time whilst looking through the lenses. Each slide was represented by two nearly-identical panels, positioned at opposite ends of the same axis on the wheel, and the Goggles’ lenses allowed me to view the panels simultaneously as though they were two different perspectives of the same image; this created the Illusion of Depth, hence three dimensions. The toy required no electricity, no programming, no artificial light source or digital content. It was purely the science and magic of optics.

A toy xylophone may be considered the sonic equivalent of this toy. It requires no batteries and no electrical source; a toddler can use it. So long as the toddler does not attempt to eat the mallet, which is usually attached inextricably to the frame of the instrument, the toddler may be amused for minutes on end by the sounds of four tones played at different times, entirely according to player input. The magic lies not, however, only in each isolated note. As the toddler begins to develop the faculty of memory, the capacity to hear three notes as one melody becomes possible, especially if those notes, like C, E, and G, for example, already comprise a Chord. Just as the “illusion of Depth” is created by the juxtaposition of two panels, separated only by physical space, so it is that the
“illusion of Harmony” is produced by the juxtaposition of different pitches, separated only by temporal space, i.e. “time”.

Recently, I have had my world restored to its former, dreamlike splendor by the acquisition of a new pair of glasses. These glasses were tailored to the specific deficiencies in my eyeballs, for which I assume no blame.

To take my dog out on a nightly walk became a treat. Whereas previously an airplane flying overhead would be registered as a series of blurs, changing colour in a fixed sequence of consecutive phases, I could now make out the plane’s wings, each highlighted by a rich, golden gem, and the red and green hues that would ordinarily simply “drown out” the golden blur in semi-regular intervals (semi-regular precisely because it would take my mind a moment to process changes in a moving object miles overhead, each time to varying degrees of “accuracy”) now appeared as very specific parts of the aeroplane that would come alive at very precisely synchronized moments, not unlike a percussion ensemble playing a very delicate series of xylophone arpeggios in a composition by Steve Reich. One might say that, whereas previously I heard only the muddied reverb of those arpeggios, forming the impression of a chord, now I could hear the individual notes, presented separately but, as a result, clearly. The two golden gems were effectively two “drones” sustaining the same pitch in different octaves, whereas the blinking lights were presenting the other two legs of the triad in very articulate rhythmic succession. Combining these elements over time produces an effect at once sensorily crisp and imaginatively captivating.

Yet what hovered overhead almost paled in brilliance to what lay before me. Many nights my dog and I would pass a tree that had become familiar to me in childhood, for behind it lay a corner where two walls of the adjacent house met, one belonging to the garage and the other part to the partition which partially enclosed the patio. This corner was the Easternmost “node” that we had designated as a “safe zone” for one of our night-time games of tag. In later age, I bewailed that my sense of wonder had left me with regards to this sheltered alcove, presumably because I was too old (and not yet old enough) to keep playing this peculiar game, creeping around the patios of my neighbours. Yet now it became clear to me, as did its implications.

Up until this point, the sight of the corner had been reduced to a blur. All blurs are devoid of the perception of Depth; the absence of detail provides next to no indication of Distance. All external objects that were outside of my Range of Clarity became equally “far away”, and to compensate for this my mind rendered them all equally “close”, as though they were simply an impressionistic canvas imprinted on the inside of a snow globe. In other words, an object that lay a football field away from me could appear to be as close as an object just outside of my Range of Clarity, for it was no more blurry (though perhaps substantially “smaller”) than a book that was at more than an arm’s length of my eyes, which was more or less the radius of this personal “snow globe” that was my Range of Clarity.

Yet with my new pair of eyes I could now make out the details in the mist. I saw the tree as though I had, for the first time, stopped peering at the tiny panels in my cartoon wheel, slipped them into my 3-D Goggles, and looked through the lenses. What had previously appeared as an Impressionistic Blur was now revealed in layers of detail. Previously, Depth could only be perceived over time, with a concerted effort. If I wished to measure Distance, I would have to traverse that same Distance, at least up until the nearest object (the Tree, most probably and usually) moved out of the Filter of Blur and into the Realm of Clarity. Yet now I could take in the entire three-dimensional scene at once, from one vantage point, and making such a journey would be a treat in that each subpart, already clear, would become enriched, each at its own pace, which was always a derivative of my own chosen pace.

In the previous analogy to music, I likened my former blurriness with a sort of muddied ambience that invoked a chord but with less precision than an arpeggio, and my restored global clarity was analogous accordingly to that same arpeggio. Yet in this more terrestrial example the roles were flipped. The complete image, in all its detail, was less like an arpeggio and more like a block chord, distinct from the aforementioned “ambience” in that there was nothing “muddy” about it. By the same token, if I wished to investigate the chord as a whole, I would have to approach it over time, taking in various elements, like an arpeggio.

This brings me to my Ideal for very precise composition, both sonically and visually:

By coupling Block Chords (as well as chordal ambience and reverb) simultaneously, composers can create a phenomenon known as the Polychord. The effect of this may be quite dissonant, though at times this dissonance may be mitigated by the presentation and representation of various patterns over time. In other words, as the listener becomes familiar with a fundamental pattern, the introduction of new variations upon this pattern, as well as variations upon auxiliary “overlying” patterns, may be experienced as appropriate and “logical” rather than “disruptive”, just as the moderate introduction of evil into a narrative such as The Godfather or Breaking Bad is less shocking than immediate brutality. Similarly, the process of watching a well-meaning character transform into a villain so brutal as to rival his initial adversaries may be likened to the process by which layers of increasing dissonance come to merge with an ambient backdrop of dissonant noise, as in an Industrial Metal composition by Nine Inch Nails or Mick Gordon. Yet more often than not composers elect to avoid dissonance for as long as possible, especially in writing for a conventional audience. Chords that might otherwise form a Polychord are thus sequestered over time in a progression. Yet this is not very different in principle from the transformation of a block chord into an arpeggio, and that fact creates a new opportunity for imaginative and compelling harmonization.

An arpeggio may technically be played at any tempo. Entire ambient works have been produced by simply extending a phrase over abnormal lengths of time. When Michael Giacchino reimagined and recreated John Williams’ “Imperial March” from the original Star Wars trilogy in the stand-alone sequel Star Wars: Rogue One, some listeners only vaguely recognized it as a variation upon the iconic motif, though others, who had been anticipating it for over an hour, were less thrown by its length over time as by the length of time preceding it. When music is presented over time, it is a far more subjective experience, and as such it appears at once more alienating and more intimate. What Giacchino managed to do to artfully disguise the homage, thereby objectively consolidating its subjectively fluidity, was to superimpose a new chord progression (or a new variation upon the existing progression) over the ground bass that served as the bones of the old “Darth Vader” leitmotif. By the same token, an arpeggio need not be played fast in order to be recognized as a chord. It may be played slowly, and it is this flexibility that allows additional chordal material to be superimposed OVER it.

While C, E, and G play on the ground floor, for instance, voices overhead may play A minor, E minor, and G minor, for instance. By this means, what on one level, over time, appears as a Major Chord is overscored by a progression of minor chords. Since the chords A minor, E minor, and G minor contain the notes C, E, and G, respectively, the progression may be considered consonant at any one point in time, though the C Major Chord being presented OVER time would clash (create dissonance) with G minor, though not as much dissonance, ironically, as were the latter chord G Major, though both Major Chords (C and G) inhabit the same pitch collection, of which C is the Tonic (most stable) Chord, and G minor borrows a note (“B flat”) from outside of that collection which “just so happens” to clash less with C than “B Natural” (of that collection, within the “key of C”) does. Similarly, while G minor would clash with either A minor or E minor if presented simultaneously with either, (or worse: both!!) it “follows and flows naturally” from E minor over time, simply because both share a “gender” (“minority”, the quality of “being minor”).

This same pattern may be expanded and atomized even further, however. If we wished to remove block chords altogether from this composition, we might express each of the aforementioned minor chords as arpeggios. Set to a time signature of 9/8, wherein each bar contains nine eighth-notes, we might present A minor, E minor, and G minor consecutively as eighth-note triplets, each one hovering over a bass note that is three eighth-notes (notated as a “dotted quarter-note”, three-halves of an ordinary quarter-note, which is twice the length of an ordinary eighth-note) in length. In this fashion, we would express the C Major Triad as a bass arpeggio that is three times as slow as (or a third of the speed of) the Minor Triad Arpeggios overhead. This juxtaposition allows for as many as four different chords, ordinarily irreconcilable and dissonant with respect to one another at any one time, to be evoked through only two lines, appearing as no more than two different pitches at a time but involving as many as seven different notes, from multiple keys, over the course of time.

Yet this juxtaposition is even more mysterious than I have already intimated. Since A minor and E minor both contain the note “E”, it becomes possible for that note to act as a “pivot tone” between A minor and E minor. Expressed as a single note at a single moment in time, it may “belong” to EITHER A minor OR E minor, and this is to say nothing yet of the numerous other chords that use “E” in numerous other pitch collections. Just as matter may be perceived as either a wave or a particle, according to Werner Heisenberg’s Uncertainty Principle, so it is that an “E” may be either the Root of E minor (or E Major, for that matter, in other pitch collections, such as the “key of E”) or as the Fifth of A minor (or A Major, also outside of our current pitch collection, though not outside of the “key of E”, just as the “key of A” contains E Major). By the same token, Walter White, the “hero” of Breaking Bad, may often be interpreted as the villain “Heisenberg”, whose name is an homage to this same principle of ambiguity; Bryan Cranston, who depicts both the hero and his villainous alter-ego, is a sort of “pivot” between two radically opposed identities. While E minor and A minor (as well as their parallel Major equivalents) are not as “radically opposed” as C Major and G minor, as intimated, even C Major and G minor have a pivot tone in “G”, so that where the C Major Arpeggio meets the G minor Arpeggio we might even have them meet at the same exact pitch: for instance, “middle G”, or 384 waves per second in “just” intonation.

Furthermore, C Major in itself shares two notes each with BOTH A minor and E minor; more specifically, A minor contains C and E, which are the first two notes in our bassline, while E minor contains E and G, which are the last two notes of our bassline. This means that the transition between A minor and E minor is not clearly delineated until either “A”, “C”, “G”, or “B” (Natural) appears, the former two belonging only to A minor in this dichotomy (“A”, specifically, only belongs to that one chord out of our set of four) and the latter two belonging not to A minor but to E minor. Since the bassline underscoring these two chords plays only C and E, and since “E” belongs to both A minor and E minor, once the “C” resolves and the bassline turns to “E”, it may be impossible to tell whether A minor or E minor is the overlying chord, and so long as the “B” (Natural) is omitted this ambiguity may remain until either the bass or the treble plays “G”; even this “G”, as intimated, may belong EITHER to E minor OR to G minor, so it is not until the appearance of either B Natural or B flat that the listener may draw a definite line, and if the “G” is first introduced in the bassline, that line may in itself be subject to the illusion of ambiguity, since the “G” in the bassline also completes the C Major Chord, which is so dissonant with G minor, as previously intimated, that the appearance of G minor may appear too farfetched to register, just as in a dissonant polychord that is presented over time. On top of ALL of that, the “G” acts as the “minor seventh” of the A minor Triad, so the “G” may act as an unstable but jazzy and beautiful pivot tone between G minor and A minor, now heard as an “A minor Seventh”.

When I beheld the sheltered alcove of my youth with my new pair of eyes, I saw the entire scene in all its former Depth. I beheld it as a single, gorgeous block chord, so that if I’d had the hand to paint it I might have produced a still life that would have rivaled Cezanne’s fruits. Were I to have returned alone, without my dog, to creep into that familiar corner, at once cozy and bracing, I would have seen this Depth modulate much as a shifting soundscape; as the Tree came into closer proximity and intricacy of detail, it would have been like a single violin string quivering, its timbre unconcealed by its mounting volume. As I would have ventured further in, beyond that same Tree I would have perhaps made out the stucco patterns in the wall, previously cloaked in shadow and distance. Just as pivot tones resolve to make room for new tones to glimmer in new forms of consonance, so my eyes would have perceived deeper levels of mystery by moving beyond even that which the first “chord” or “still-life” had revealed from a distance. Yet had it been one night prior, were I armed only with my old glasses of nearly three years, I would have only been able to piece this scene together from creeping into it, and the pattern my mind would have produced would have been an entirely different chord than the one I had heard in childhood, as distinct from this detailed interactive three-dimensional portrait as C Major is distinct from G minor in music.

I recently read that when the eye sees it only takes in a small stream of light at a time. What we perceive as complete, vivid images are nothing more than a collage of quick, pointed glimpses assembled by the brain. In this sense, the entire process of finding the node, identifying it, considering it, and then running into it, all within the course of a single game of tag played at night, may be expressed not unlike a series of notes, each heard as either a particle or a wave, put together moment by moment, synthesized over longer moments into a whole that not merely surpasses the sum of its parts but that, fundamentally, can only be divided into “parts” for the sake of utility. It is precisely this interplay between utility and humility, between the illusion of certainty and the imminence of uncertainty, that makes Human Life, as a dance between the senses and the Imagination, worth living. That is both its staunchest science and its most absorbing magic. That comprises the Lifeblood of Art, and those are the bones of the most Artful Life. As Alan Watts had so brilliantly summarized: “Life is a Dance of Pattern.”


[({Dm.R.G.)}]

Sunday, November 8, 2020

Rand in Retrospect:

Ayn Rand stated in an interview that the fundamental intuition guiding her work was one that she first had when she was two years of age. Not incidentally, it is a frequent observation in the treatment of Narcissistic Abuse Syndrome that sociopathic manipulators retain the conscientiousness of two-year-olds, and it is precisely the concept of conscience, as well as ethics in general, that comes under attack in both Rand’s philosophy and the waves of criticism deriding it.

In short, Rand’s philosophy might be regarded as the most elaborate and systematic rationalization of the narcissistic ego, far less charming than Nietzsche and more modern than Machiavelli and his contemporary inheritors. Readers of Rand who have actually been victims of manipulation and con artistry will find in her work invaluable insights into the subtleties and self-satisfying cleverness of master deceivers and tyrants, as well as relief from the burden of being the ones to have to explain why so many of their personal belongings and relationships are now in shambles (and how this is “their own fault).

It’s not that she is as quintessential as she purports herself to be, however, even though in her “three A’s” she lists her name among the most foundational ethical thinkers such as Aristotle and Aquinas. (I guess she never got around to the B’s.) Rand’s line of thought is expressed far more poetically in the prose of Claudius, King Richard II, and Iago, (from Shakespeare’s catalogue, in case her fans are unfamiliar with these examples) far more artfully in the music of Mozart’s Don Giovanni, and with far more relatability and genius in Bryan Cranston’s performance in Breaking Bad. Evil takes many forms, both in life and literature, and the egoist continues to dazzle us* by his means of rationalizing the devastation in his wake by pretending that “altruism” is a fantastic construction of an Evil State and that those who bewail the egoist’s behaviour do so as the expression of an inferior egoism.

Tentative students of moral theory that become sympathetic to Rand may have yet to learn that there are healthier and less inflated means by which to assert themselves in their own judgements, freedoms, and needs. Lifelong supporters of Rand would do well to admit that, in the absence of a “liberal agenda” that exists only to restrict their personal flights of fancy, the world would look a lot more like BioShock.

 

[({R.G.)}]

 

*hopefully, from a distance, though not too far for us to do something about it.

Wednesday, November 4, 2020

Flynn, Floyd, and Faulkner: Reflections on Rodney King and Drunk Driving in General.

“The city did not pursue charges against King for driving while intoxicated and evading arrest. District Attorney Ira Reiner believed there was insufficient evidence for prosecution. His successor Gil Garcetti thought that by December 1992, too much time had passed to charge King with evading arrest; he also noted that the statute of limitations on drunk driving had passed.”

Maybe this is not the place for posting things of a political nature, but it made my blood boil, so it did not seem inappropriate.

Of course, I grew up with horror stories about the Los Angeles “Rodney King” riots of 1992, though I’d avoided doing any research up until recently, in part because I saw firsthand the distorting effects of media following the Black Lives Matter movement of 2015, and secondly because I made a futile attempt to distance myself from politics in late 2015 after I left my college’s Debate Team in a fury, spurned by rampant hypocrisy within the national Debate organization and my own disgust and fears of becoming corrupted.

This last year was a real test of my faith in people, not for the first time in my life, though I am happy to say that each time I come back, with renewed confidence, to the company of my fellows.

Over the course of this year I became morbidly fixated upon car accidents and other forms of preventable tragedy, especially after listening to a song by Brand New called “Limousine” (See Source: Brand New) and reading its backstory: the harrowing tale of a young girl who was decapitated on a limousine ride home from a wedding. (Sources: DiamondDangerSoundsOff; harmonicm)

In my supplementary research I learned that “In 2016, 10,497 people died in alcohol-impaired driving crashes, accounting for 28% of all traffic-related deaths in the United States,” (SOURCE: C.D.C.), and “In 2018, there were 10,511 people killed in these preventable crashes. In fact, on average over the 10-year period from 2009-2018, more than 10,000 people died every year in drunk-driving crashes.” (SOURCE: N.H.T.S.A.) I ALSO learned that, of the fifty United States, the two states reported to suffer the highest number of drunk driving fatalities were Texas and California, totaling at 13,138 and 10,327, respectively, during an eight-year period. (SOURCE: Covington.)

“In every state, it’s illegal to drive with a BAC of .08 or higher, yet one person was killed in a drunk-driving crash every 50 minutes in the United States in 2018.” (N.H.T.S.A.) Finally, it turns out that MOST drunk drivers tend to be in their early twenties or between the ages of 25 and 34: (Covington; sandeep) in short, roughly the same demographic one comes to expect of a young Democratic Party voter likely to engage in activism to “stop racism” and to protest “the police”.

In light of this damning evidence, I certainly could imagine myself losing my nerve around anyone who would even considering getting behind a steering wheel whilst under the influence of an illicit substance, and especially my temper would be tested if, having been caught in the act, the perpetrator made an attempt to evade arrest, especially behind that same wheel, at a high speed, in the midst of Los Angeles’ notoriously congested traffic. To say that “no amount of force can be excessive” in dealing with such criminals would of course be proto-Fascistic and reactionary, yet to convict officers of enforcement who are tasked with apprehending such an individual of proto-Fascist tendencies, under such circumstances, would be a far worse offence to the proverbial Human Spirit, since no man, woman, or child could be expected, within reason, to observe any sort of orthodoxy of reason in contending with such evils; such a berserker rage is programmed intrinsically into the human psyche, specifically for instances of this kind, and it can never be rightfully attributed to an “institutional” form of discrimination or violence.

Finally, though I can sympathize with such base instincts, I could never imagine operating with so enduring a bias that I could rationalize such acts as being motivated by “race”. Race remains largely a figment of the millennial imagination, a peculiarly modern bureaucratic legal construct that has neither empirical, rational, nor post-structural (“postmodern”) basis in an age of Science and Ambiguity with regards to structural classifications of “Identity”. Finally, it is obviously and self-evidently preposterous to invent diseases such as “racism” in order to scapegoat those agents tasked with fighting an empirically verified national epidemic. All ad hominem appeals to sociological bias and personal background must by necessity bow before the imminent facts. Additionally: this epidemic takes far more lives than do miscarriages of justice, which pale before the death toll brought on by civilian crimes.

 

Be that as it may, the rather limited footage depicting King’s arrest in 1991 was somehow sufficient to spark a public outcry, especially when those officers who were responsible for the arrest were acquitted. To date, King has yet to be charged with driving under the influence. (SOURCE: Ford.) He passed away in 2012 after drowning at the bottom of his pool; the official autopsy evidences that he had died from a combination of alcohol and other drugs, coupled with a heart condition. (Wilson, Duke.) The Reverend Al Sharpton delivered his eulogy, commemorating him as a man who “represented the anti-police brutality and anti-racial profiling movement of our time”. (Countess.) Yet, as Jung pointed out, what a man represents and what he is are often diametrically opposed. While King remains a symbol for police corruption and a token in the hands of young anarchists and drunk drivers, his victimhood was, to his dying day, demonstrably and irresponsibly self-inflicted, only barely concealed by his populist politics.

64 people are reported to have died in the Rodney King riots; (L.A. Times Staff.) 2383 were injured. (Sullivan.) Thankfully, none of them were law enforcement officers, though the Los Angeles Police Department, especially in the South Central District, remains ravaged by hostility and misinformation.

I used to like to joke: “perhaps if we remove all Police Departments in order to accommodate all the teenagers, Wiz Khalifa and Kid Cudi will handle the drunk driving problem.” Yet, upon reading King’s story, the joke appears to be in poor taste.

As a California resident of over twenty years who has lost count of the number of incidents wherein my colleagues and family members were involved in motor accidents, sometimes also under the influence of hard drugs, I have abstained from driving throughout my adult life. I have done everything within my power to curb this epidemic, and I must stand in solidarity with those fighting it, as must you, whatever your personal experiences (or lack thereof) might have been. Simply remaining alive in these times is already a token of privilege, and with that power comes responsibility. This year challenged my faith in human reason to an unprecedented extent, yet with all of the facts available instantly, I do not doubt that we shall soon evolve and transcend illusions such as “racism” and come together in the disciplined resistance to real, empirical epidemics. The George Floyd riots of this year only briefly interrupted the Coronavirus Quarantine, though their moral toll is only rivaled by their property damages and death toll, by far surpassing anything that his arresting officers were convicted of either in the Legal Court or the Court of Public Opinion. Be that as it may, proto-Fascist rhetoric threatens to silence reason far more fatally than any “institutionalized” berserker rage. I can only hope that, by encouraging my fellows to be MORE law-abiding citizens rather than LESS so, sacrifices such as the loss of Floyd’s life, as well as those killed in the aftermath, will no longer be necessary in order to prevent tragedies like the decapitation of a seven-year-old girl by her seatbelt.

At some point, most probably in late 2015, I walked down the street which overlooks the South End of the High School I attended over a  decade ago. I noticed a peculiar sight: the “School Xing” sign I had grown up with lay hanging over the moist dirt, its spine fractured, suspended by one slab of twisted metal conjoining it at its base, like a piece of bark connecting a stump with a felled trunk of timberwood. In the dirt, upon the lefthand side of the sidewalk, (OPPOSITE the road) the thick tire tracks, characteristic of a heavy vehicle, most probably a pickup truck, remained imprinted. At the time, the neighbourhood tavern was still in business, situated atop the hill where one would ordinarily hear children playing at the Day Care Center. It used to be a family restaurant, host to soccer team parties. This is not the fond memory of a middle-class privilege or an indulgence; it is an innocent lifestyle. Drinking is the privilege; drinking is the indulgence. Someone always has to clean this up.

The Age of Excuses is Over.

 

 

SOURCES CITED:

 

Brand New. “Limousine”.

https://www.youtube.com/watch?v=6FfF9fIDqFg

Center for Disease Control and Preventation. Impaired Driving: Get the Facts.

https://www.cdc.gov/motorvehiclesafety/impaired_driving/impaired-drv_factsheet.html#:~:text=In%202016%2C%2010%2C497%20people%20died,involved%20an%20alcohol%2Dimpaired%20driver

Countess, Jemal. Al Sharpton to Deliver Eulogy at Rodney King Funeral.

https://www.hollywoodreporter.com/news/al-sharpton-rodney-king-funeral-eulogy-343852

Covington, Taylor. Drunk driving statistics.

https://www.thezebra.com/research/drunk-driving-statistics/)

DiamondDangerSoundsOff. Brand New’s Song Dedicated to the Tragedy of Katie Flynn’s Death.

https://mochamelsoundsoff.wordpress.com/2011/11/07/brand-news-song-dedicated-to-the-tragedy-of-katie-flynns-death/

Ford, Andrea.  Charges Against King Belatedly Dropped: Law enforcement: Incidents allegedly occurred in March, 1991, before beating.

https://www.latimes.com/archives/la-xpm-1992-12-23-me-2180-story.html

harmonicm. The Story of Katie Flynn.

https://imgur.com/gallery/olUKe

Los Angeles Times Staff. Deaths during the L.A. riots.

https://spreadsheets.latimes.com/la-riots-deaths/

National Highway Traffic Safety Administration. Drunk Driving.

https://www.nhtsa.gov/risky-driving/drunk-driving

sandeep. 18 Drunk Driving Statistics That Will Make You Sober (2020).

https://policyadvice.net/insurance/insights/drunk-driving-statistics/

Sullivan, Meg. New book by UCLA historian traces role of gender in 1992 Los Angeles riots.

https://newsroom.ucla.edu/releases/new-book-by-ucla-historian-traces-247266

Wilson, Stan and Alan Duke. Police: Rodney King’s ‘accidental drowning’ involved drugs.

http://www.cnn.com/2012/08/23/us/rodney-king-autopsy/index.html

Wikipedia. Rodney King.

https://en.wikipedia.org/wiki/Rodney_King#Los_Angeles_riots_and_the_aftermath

 

[({R.G.)}]

11.4.2020.

Tuesday, November 3, 2020

A Tale of Two Morals:

Two Moral Paradigms:


1.    The Classic (Heroic) Paradigm: the Hero reaches a fork in the road.

a.         This divergence represents a contradiction between conflicting Goods or Evils.

                     i.   If he can, the Hero selects the Greater Good (G.G.) or the Lesser of Two Evils. (L.O.T.E.)

                  ii.   If neither the G.G. nor the L.O.T.E. is available to the Hero, he simply chooses a path arbitrarily.

b.         He must make a choice in order to:

                     i.   Escape an impending evil which PURSUES him, and

                  ii.   Pursue a Teleological Purpose which lies at the end of a path or beyond its conclusion.

c.         All such roads, except for the Lesser Good or the Greater Evil, (though perhaps even those, but to an inhibited extent) lead to one Righteous/Spiritual Goal which serves as the Ultimate Teleological Destination for the Heroic Quest. This may be represented as “Heaven”.

d.         Once a path has been chosen, the Hero’s character is tested by his ability to remain CONSISTENT in STAYING THE COURSE. This is referred to as the Virtue of Resilience.


2.    The Modern (Corporate) Paradigm: the Employee takes one, predestined road prescribed by an Organization of his early choosing.

a.         All Goods attained along this road are seized immediately, although long-term goals are observed.

b.         The long-term goal is aimed at the perpetuation of the Organization, which enables the Employee to attain short-term, immediate goals on behalf of the Organization.

c.         There is no Ultimate Teleological Purpose, but there is the constant threat of Tragedy/Failure (Hell).

d.         “Morality” is no longer that gold with which all roads are paved, but rather that gold with which passage is bought.

                     i.   Whereas the Heroic Paradigm regards the “goal” and “morality” inextricably and synonymously, the Corporate Paradigm conceives of “ambition” and “morality” as two conflicting forces, between an “intrinsically egocentric individual” and the “beneficence of the Organization”.

                  ii.   The Organization is established as “beneficent” by a Consuming Public which equates the Organization’s moral identity with its “reputation”.

               iii.   In order to preserve its “reputation”, the Organization institutes various Rules and Guidelines for “moral/ethical behaviour” in its constituent Employees. Employees who violate these principles:

1.         Are excluded from the Organization, and

2.         Their own, “individual reputation” suffers as a result, precluding various opportunities for affiliation with other Organizations which enjoy “success” owing to their “reputation”.

e.         Individual Conscience, Rationality, Tradition, and Teleology cease to act as sources of moral guidance.

f.         In adhering to the “long-term mindset”,

                     i.   Employees and Managers are compelled, by various manipulative means, to exercise the Virtue of Patience, censoring short-term goals in favour of Ethical Guidelines.

                  ii.   This rigidity manifests in a sort of learned sociopathy wherein any situation or person who does not serve the “long-term” project is treated either as means or as demoralizing obstacle.

               iii.   Thus the manipulated become manipulators in turn.

 

3.   The former approach offers a Path to Heaven. The latter approach only serves to preclude expulsion to Hell, whilst at the same time ensuring that scapegoats will be damned. Where the both coexist must thereby regarded logically as “Purgatory”.

[({Dm.R.G.)}]

Monday, October 26, 2020

Why Kim Resists:

Kim does not resist Howard’s advice because she is evil, nor because she falsely believes Jimmy to be good; she resists it because she falsely believes HERSELF to be good. Howard is not simply a Powerful Man who is attempting to exploit Kim’s actual Goodness; Howard is a GOOD Man who is offering her an opportunity to RESTORE her FORMER Goodness, but because the temptation to “feel good about herself” is greater than the drive to BE Good by a rational standard, and because the former offers far more fringe benefits than the latter does, Kim yields to the temptation.

It is no coincidence that Howard, Chuck, Rich, and Kevin all appear to be allied in opposition to Jimmy; even though all of these Powerful Men have had their fair share of rivalries and fallings-out amongst one another, they can all see Jimmy for what and who he is, and since they are not allied there is no reason for them to treat him as a scapegoat. Ergo, there is no reason for Kim to deny their conclusions, that which she already knows, about him. Were there no standards by which to judge Jimmy or were there no evidence that Jimmy had violated such standards, then Jimmy would be innocent by default, yet in fact all of these characters, including Kim and Jimmy, have pledged themselves to such a standard from the very beginning: “It’s the Law, and it’s enforceable.”

Kim spites Howard at the end of Season Five not because he is trying to exploit her good nature on behalf of a partisan enterprise. Rather, Howard’s appearance forces her to confront the fact that she is no longer the Good Person she once was. Normally, a person like Kim would take the first train out of hell on the road to recovery, and she would be more than happy to let Howard be the train conductor. Yet by this point Kim’s relationship with Jimmy has grown too powerful.

While John Teti misunderstands Kim’s superiors, he understands Kim and Jimmy all too well, especially with regards to their codependent relationship. Kim makes Jimmy feel good about himself; in exchange Jimmy makes Kim feel good about herself. This arrangement worked when Kim also retained the power to restrain Jimmy’s criminal activities. This additional benefit was not a fringe benefit for Kim; it was a service to society, consistent with their practice. Yet as Chuck lost his grip upon Jimmy, as Kim had to go to greater and greater lengths on Jimmy’s behalf, as Howard lost his grip on the legal community, as Rich became a commodity and as Kevin and his company began to predominate, Jimmy’s criminal power grew to unknown proportions, and Kim lost both her ability and her will to restrict him, preferring the excitement of the romantic con.

So it was no longer that the two professionals made one another feel good about each other; a third step was introduced: Kim makes Jimmy feel good about himself, Jimmy uses this as an excuse to commit criminal activity, and Kim feels good about herself only by contrast with Jimmy’s consequent descent into corruption. Jimmy falsely believes that Kim still has the power to restrain him, so he uses her as a safety net and as an excuse for corruption; meanwhile, Kim refuses to play the part of a safety net, but she falsely believes that she can remain a Good Person even as his enabler and conspirator.

Rich, Kevin, and especially Howard see this, to varying extents and in various ways, but Kim denies this to be so, since her codependent relationship to Jimmy continues to make her feel Good about herself. By portraying Howard as the egoist and making him the enemy, she preserves the illusion that she and Jimmy are “using their powers for Good”; even though Teti knows that this is a delusion, even he defends her by pretending that she IS still Good even when she blatantly breaks bad and Howard is actually a witness. Howard’s role is to offer redemption and cleansing to Jimmy; Jimmy spites him. Howard offers the same assistance to Kim, recognizing Jimmy’s influence and intuiting (correctly) that Kim severed ties with Rich and Kevin because “Jimmy had something to do with it”. In fact: both Kevin and Rich insulted Kim’s “autonomy” by criticizing her relationship with Jimmy; this “autonomy” would be the perfect alibi for remaining with Jimmy, except that Jimmy IS autonomy. That which Jimmy represents for Kim is autonomy, and the only reason that Kim is still with Jimmy is that she equates their codependent relationship with autonomy and freedom. Even as Kim tells Howard that she makes her “own choices” for her “own reasons”, she is defending Jimmy, in spite of what she knows to be true.

It is by this point too late for Kim to contain the force of Saul Goodman, and Kim knows this. Kim joins Saul because she cannot beat him; Kim stays with Jimmy because only by so doing can she keep Saul on her side, yet this does nothing to restrain his evil; it empowers it. When any other man tells Kim to do something about him, to “help” Jimmy*, she knows that a path thus proposed can only lead to the dissolution of the relationship. It means that the gambler must give up gambling, admit to the fallacy of sunk costs, and withdraw from the addictive lifestyle. Just as Walt’s addiction to crime is represented by a lucrative “gambling” addiction, Kim’s addiction to Jimmy and Saul is represented early on as Gambler’s Fallacy, i.e. “Sunk Costs”.

The temptation is too great to resist. In spite of her natural predisposition towards Goodness, and owing to the moralistic pride and “self-righteousness” that comes WITH that predisposition, Kim chooses to feel Good instead of being Good. Saul has, in fact, secured the perfect servant via the illusion of freedom. Running from the Devil she knows, Kim falls for the one she does not.

[({Dm.R.G.)}]

 

*Howard has not even yet seen the full extent of Saul’s malice, and Kim, having seen more of it, is probably even more frightened to switch sides.

Saturday, October 24, 2020

A Triad of Typology and How People Get Conned:

A Triad of Typology and How People Get Conned:

 

It’s believed that in the Olden Days, especially within the Great Civilizations, there was not yet a line drawn betwixt the Good, the Beautiful, and the True. Similarly, I might suppose that to be Good, to be Intelligent, and to be Right were one and the same; one could not be one without presupposing the other two.

Such is not the case in the Present Day. By and large, questions of Intelligence, Morality, and Righthood are consigned to the Psychoanalytic Arts. The question of how an individual will behave is determined by temperamental predispositions, just as is the case with introversion, sexual preference and drive, etc. Individuals possessing more “intelligence” will tend to value intelligence, no more egocentrically than those who possess more “conscientiousness” value morality and forthrightness. Those who are the most diligent may or may not prefer morality to intelligence, depending upon the nature of their diligence, often regulated by “disgust”; one may be diligent in the pursuit of a “reprehensible” enterprise which is disgusting and therefore immoral, or one may be diligent in the pursuit of a more “noble” cause if one is more easily “disgusted” by “evil”. At any rate, those who are neither conscientious nor intelligent to the same extent as they are “diligent” and “persistent” will value being “right” above being “good” or “smart”. Righthood is thus distinguished both from “meaning well” and from “being wise” or “being practical”. These people “work harder, not smarter”, and their “work ethic” is an ethic of principled efficiency.

Theoretically, the various types, in effect all fragments of one fully integrated human being, (fractions of an Ancient Greek, if you will) could coexist in harmony, just as these “drives” would coexist in the fully actualized person. Yet in the absence of a binding social order, certain obstacles preclude the harmonious union of conflicting types, and foremost among these obstacles is the “con artist”.

Con artists come in many different shapes and sizes. Some are extremely high-brow and academic. The professor of postmodern philosophy has found the ideal target audience in a legion of grad students who are open to the ideas of Heidegger, Nietzsche, and Foucault; it’s easier to lie to people who pride themselves in their own uncertainty about the Nature of Truth. Yet more often than not con artists employ an evil so banal it is disappointing. In the absence of a binding social order, human beings tend to retain in common only the basest of instincts, and as we fall deeper and deeper into the egalitarian paradigm we tend to be reduced to these embarrassing functions. The most damning insult that I have ever received was in the reminder that my body’s most repulsive functions were nothing to be ashamed of, since I shared them in common with all of humanity; all of a sudden, I could only imagine solidarity with my fellow human beings, quite literally, by avenue of a line to use the toilet.

Con artists occupy this domain predominantly. Sex, survival, and power are those drives which, like any student of Freud, manipulators primarily appeal to, and more often than not they regard the remainder of the individuated personality as no more than a mask for these urges.

Yet some people are much too proud to be won over with a cheap thrill, and if they are to satisfy these urges they will only do so by avenue of a specific set of principles. Those who value honesty will only allow themselves the pleasures of sexuality within the context of an established relationship; those who value sincerity will regard sexual consent as legitimate only if both parties care about each other without pretense, but nonetheless to such an extent that meets an established social standard entirely independent of individual desire and preference. Some come to power by their own will; others assume it as a social responsibility. Some people would sooner die as innocent victims than to live as oppressors; others rationalize their survivor’s guilt by priding themselves in their strength. Pride is most often shame in disguise.

The advanced manipulator thus must go beyond the banal drives and to appeal to ego. By identifying what an individual values, based upon that individual’s temperament, the manipulator is able to avail his or herself of an arsenal of subtle tricks in order to appear as an ally to the prospective victim. “Leveling” is easiest in an “egalitarian” society of “liberal individualists”. If I claim to value independence, this value reflects upon me personally. It would appear gauche indeed were I to criticize the sexual libertine or the drug pusher (often one and the same) for giving consenting adults “what they want”, though it would NOT be out of character for an upright police officer. By professing a value, I say, “this is my role; this is me. I shall always come onstage in this guise, and none other.” Thus the individualist must REMAIN individualistic so as not to appear inconsistent, and should he or she take sides with a Collectivistic Social Order, this is damning to both parties; ergo, never the twain shall meet. Coexistence between Individualists and Loyalists becomes not only problematic and fruitless but downright dangerous.

A con artist can easily drive a wedge between individuals of comparable but distinct character, simply by appearing to each as an ally against the rest. Who would one be to resist one’s own reflection? It makes far more sense to antagonize one’s “natural opponents”.

With regards to the trichotomy of Intelligence, Good Will, and Righthood, (the latter an addendum to Aldous Huxley’s veneration of the former two as indispensable corollaries) driving a wedge between “excellent” people is a walk in the park.

Consider the father of Chuck and Jimmy McGill from Better Call Saul. There is no evidence that this man is “unintelligent”, yet he is constantly being abused by grifters with a sob story. Once confronted by a young Jimmy who recognizes a cheap conman for what he is, the father’s retort is one of my favourite clichés of modern television, for it summarizes both philosophy and heroism: “What if you’re wrong?” This same line is employed by Jack Shepard and John Locke from the earlier series Lost, with regards to the torture of a prisoner; unfortunately, since Jack fears one fate and John fears another, even so universal a question fails to solve their particular problem. Liberal individualism wins yet again over Justice. Much like the late McGill patriarch, both Jack and John are men of extremely above-average intelligence, expressed in different ways. They also have this much in common: both have been conned, over and over again.

Certain rudimentary forms of con artistry work on stupid, unconscientious and inattentive people: zombies lacking in intelligence, morality, and diligence. Yet if this appears too severe a description, rest assured that it refers to a minority of people that is hardly “oppressed”. Most people excel in at least one of these three qualities, and it is precisely their excellence which is used against them. If one wishes to anger a person, one appeals to his or her weaknesses; loyalty is won by appeal to strength. When Jimmy’s Dad gives grifters money and “a gallon of milk”, that milk is the milk of human kindness, and though the unassuming shopkeep can’t afford it forever, it is nonetheless a testament to his strengths of character that he surrenders so much for free to the “wolves” of the “world”; one must suppose that, every once in a blue moon, the “grifter” is a sheep in wolf’s clothing, as tends to be the bulk of the innocent victims in the Better Call Saul universe, often victims whom Jimmy abuses, though his cynicism somehow endures in the face of innocence.

Consider this scenario: a conscientious young woman is about to surrender a hundred dollars to pay for a con artist’s “cancer treatment”. Nearby, an intelligent young man watches the scene unfold, with amusement. The intelligent young man knows, for a fact, that this hustler is a grifter; he was tipped off just last week by the bartender, who is a very diligent fellow who did his research but didn’t have the heart to stop the grifter from spending other people’s money on the tavern’s tap. (This particular grifter, unlike Joe Pesci’s characters in Martin Scorsese films, pays his bar tab.)

After the transaction has been made, the grifter leaves, as does the young Good Samaritan. The bartender, having witnessed the outcome, asks the intelligentsia: “Why didn’t you stop her giving him that money?” To this, the clever young man asks, “Why didn’t you stop him asking for it?”

In truth: one question does not answer the other, but simply “levels the playing field”. Yet allow me to be the first impartial witness to answer both questions:

Leveling, though inconclusive, nonetheless begins to answer the question, since both men are cut from the same cloth in this instance, just bleached differently. For egocentric purposes, the intelligent man needs people to get ripped off, so as to feel smarter than the victims. By the same token, the diligent man needs people who are wishy-washy and easily swayed to be disadvantaged, so as to legitimize his diligence. Neither man regards the con man as a threat to that man’s own person and ego. The intelligent man sees through the con, or so he hopes to; the diligent man maintains a respectable business, and it’s not his problem if the business benefits from this inferior enterprise, any more than the benefits it gleans from dishwashing and other “lowly” occupations which are paid less because they are “inferior”. Ironically, the very egalitarianism of individualist society transforms people into the most depraved elitists; were we to live under the rule of a more binding moral law, answering to established moral authority, it would fall to the bartender in this scenario to stop the grifter, but liberal individualism allows him to say, “that’s his business, not mine. I’m just collecting his money by my own, honest means.” Under such a paradigm, suppressing secrets is not tantamount to lying, since no one is entitled to the Truth. In both instances, both conspirators have rationalized their conspiracy with the con man, hoping, (perhaps naïvely) that they are not getting conned just by so doing. By a similar device, the victim hopes that she is not simply losing money that could be spent on a Higher and More Pressing Cause. Yet were she to act on this hope in an aggressive way, she would act out of character, for “good people” are not supposed to demand refunds for charitable acts. Even the naturally selfless person is transformed into an egoist under the paradigm of individualism, her egolessness used against her nonetheless.

Not only has such a con succeeded in parting a woman with her money; it has also driven a wedge between three people who would otherwise have made a fine team if compelled to work towards a Common Good. By being so basic, so stupid, so immoral and so easygoing, the grifter manages to turn all of his or her vices into strengths. The virtues of the intelligent, the noble, and the thorough turn to weaknesses, and any peaceful coexistence between them is torn asunder, so that even were one of them to realize this, the rest would resist.

So: this is my question…

Ought we to con them?

To some considerable extent, the prevalence of trickery in modern life is the fault of the victims. The pride and vainglory of each stock character are comedic because they are so myopic and ironic. Of course the wise guy lets the good girl get conned; morality is not his strong suit, so he’ll think less of her for falling for a trick that only good people fall for!! Of course she falls for it. It does not matter if she’s smarter than the others put together; her bleeding heart is all too predictable!! Of course the bartender does nothing; why risk a source of income? He works hard enough as it is!! The least that he can do is benefit from a stupidity tax, and who is better to attest to her stupidity than the wise guy? Grifters will be grifters; at least by collecting a cut of the profits the bartender ensures that it returns to the Beneficent Establishment to which he has pledged his life.

How could the con man resist? OUGHT he to??

 

Some people are subtler. Some will excel in at least two of the three virtues. Their act becomes a juggling act. In one hand, the Stoic holds her moral convictions; in the other: her practical intelligence. When it behooves her to be practical, she throws morality up into the air. When she can afford to be kind, she captures kindness and tosses up discretion. In this manner, she never owes anyone anything, for no one owes her anything. When she needs something, she acquires it by being practical; when she wants to feel good about herself, she acts good, and this behooves her reputation amidst good people. Should she offend another good person by disappointing his expectations, what could she possibly owe to him, and how would she repay him? If he sought his own interests by avenue of goodness, then he was not truly good, for the ethic of Stoicism renounces all rewards outside of pure virtue; if he sought his own interests by avenue of intelligence, then his failure is a testament to his folly, and if he sought his own interests by avenue of diligence, he clearly lacked diligence, as evidenced by his presumptuous oversight. Thus the Stoic wears her virtues like a revolving door of party masks, and dignity lies in knowing which mask to employ at which opportune moment and momentous opportunity.

In confronting such a prospect, the con man’s best bet would be to turn the conflicting personalities against one another, either by involving her in an enterprise that eventually will require her to use both techniques at once, to extremes that their inherent opposition can’t withstand, or by getting her invested in an enterprise that, up until a certain point, requires excellence in one suit, only to shift gears very suddenly midway.

 

Yet OUGHT he to do this? Does she “deserve” it, if she ostensibly “deserves” nothing?

 

Ultimately, those who pride themselves in their immunity to con artistry would benefit morally from being taken down a peg, even (and perhaps especially) if they pride themselves in being “moral” people? In employing our strengths, we all too often vainly ignore our weaknesses, to the detriment not only of ourselves but of our fellows. By practicing “counterconning”, a Deprogrammer may manage to finally bypass the psychic defences of his or her fellows. All of them have conspired in the victim’s victimhood, and even if the victim was himself misled by egoism, their collective evil is great enough to warrant its exposure, and this can only be done by forcing them to get over themselves.

 

[({Dm.R.G.)}]