Schopenhauer the Bad Buddhist (Like Me)

Jim Holt, in his new book, Why Does the World Exist? An Existential Detective Story:

Schopenhauer himself hardly practiced the pessimistic asceticism he preached: he was fond of the pleasures of the table; enjoyed many sensual affairs; was quarrelsome, greedy, and obsessed with his fame. He also kept a poodle named Atma–Sanskrit for “world soul.”

At least my terriers don’t have pretentious names. (Jett, Dash, & Candy, since you ask. And since they are all rescues, they came to us with those names already given.)

Confessions of Jean-Jacques Rousseau

How can I have made it to age sixty-one without having read Rousseau’s Confessions? Before coming to Vietnam, never knowing what I’ll want to read while traveling, I downloaded several free e-books of “classic” (in the advertising sense of the term) texts, The Complete Works of Jean-Jacques Rousseau among them.

I also filled the Kindle with more than a shelf-full of serious fiction and even some poetry (which seems wrong, somehow, as e-text), but during the long flight between Frankfurt & Singapore, the Rousseau somehow bobbed to the surface of the electronic sea. I think I may have begun reading the Confessions sometime earlier, perhaps as an assigned text in college, but I’d never got a sense of the man’s voice until I was forty thousand feet above Central Europe. The text I have is that of the Penguin edition, translated by J.M. Cohen. The English sentences are graceful and wonderfully fluent, catching what must be something of the conversational  style of the original. The author of the Confessions is a sort of Prince Mishkin without the Russian angst. Dostoevsky must certainly have read this book, what with his interest in Christ-like innocence.  I’ve been dipping into the text a bit each day, following the young Rousseau for a few of his adventures, and then putting him aside to return refreshed to other work.

What strike me most strongly about the Confessions is that every word & sentence is saturated with a kind of longing for the lost world of childhood. Even when Rousseau is presenting his own childhood, there is a strong elegiac feel to the descriptions, a kind of pre-nostalgia. The adult Rousseau looking back on his life, I think, is writing himself back to that state of innocence. It’s a funny sort of innocence, too–that has a knowing quality about it. Mostly, though, we the innocence is perceptual and social. The boy Rousseau sees everything–including pretty young women–with an absolutely fresh eye; and this innocence of his observations of social relations is devastating, laying bare hypocrisy without the least sense of the judgmental. What a remarkable intelligence.


The Time of Quarantine by Katharine Haake

Just finished reading Katharine Haake’s formally adventurous post-industrial dystopian nightmare, The Time of Quarantine. It’s a genre I’m attracted to, both as reader & teacher — I’ve taught Atwood’s Oryx & Crake and Butler’s Parable of the Sower many times, finding them particularly effective with my first year students at Clarkson. I bought Haake’s book with these ideas in mind, but was quickly disabused of the notion that I could use this book with first-year students: the language & especially the shifting point of view & non-sequential presentation of events would throw them for a loop. It takes training to read this sort of fiction!

Imagine a novel set entirely inside Second Life. All of the characters are avatars, in the sense we now use the word, of actual people who also populate the novel, though the avatars are more “real” than the human beings they represent. That’s how The Time of Quarantine feels & it has interesting & troubling consequences that affect narrative technique & what I suppose I’d have to call fictional ontology. I found it difficult to track the shifts between flesh & blood & avatars, which I think is the point: in the world of the novel the cyberworld has begun to engulf the physical world. Under such circumstances, human agency beaks down & the characters behave like half-conscious puppets.

There are four central characters, Peter, Lyda, Helen, & Will. All but Will (get it?) have implants in their brains that connect them into the network, though how the internet is stiff functioning at a time when virtually all the rest of the world & its institutions have have gone kerflooey stretches plausibility. Peter is the puppetmaster. Removed by his neurologist father to an Intentional Community (IC) during the time of quarantine, he watches everyone in his small community die off of a plague he has himself brought in from the outside. After that, he is “raised by computers” that have been programmed by his father to entertain & deceive him. Not sure why. And that’s the big problem here: it is very difficult to track any of the characters’ motives for doing what they do, to the extent that they act on their own at all, for it is Peter, ultimately, from his defunct quarantine community, who goes out onto the net, finds, Lyda, Helen & Will & draws them to himself. They will start over. It’s not exactly Eden, but that’s where the story ends. Peter insists that they must remain in this eden of his making of their own free will, but how can that be, since he has lured them there & made it impossible for them to leave. Peter’s solipsism is quite monstrous.

The tone of these comments belies a good deal of exasperation, I know. Haake often writes beautifully, but so much of this story is spent inside the characters’ heads — actual events almost always being remembered or dreamed — that the narrative develops virtually no forward momentum. I’m not demanding a page-turner; I can appreciate modernist fiction; but the gravitational force of interiority ultimately causes this fiction to collapse in upon itself.


Thanks, Sweetie


Using functional M.R.I. scans, the researchers found that after facing a missed opportunity, young adults average age 25 and depressed older adults average age 65 had similar brain activity in a region called the ventral striatum, which is associated with feelings of regret.Healthy older individuals displayed a different brain pattern, suggesting that they were able to regulate their emotions more effectively.“It seems that we have a lifelong ability to use our brain to regulate our emotions, even when we are old,” said the study’s first author, Stefanie Brassen, a neuroscientist at University Medical Center Hamburg-Eppendorf. [Italics added.]

via Analyzing Feelings of Regret –