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Our purpose is to find out whether innocence, the moment it becomes involved in action, can avoid committing murder. We can only act in terms of our own time, among the people who surround us. We shall know nothing until we know whether we have the right to kill our fellow men, or the right to let them be killed. In that every action today leads to murder, direct or indirect, we cannot act until we know whether or why we have the right to kill.

✖ Via The Rebel. An Essay on Man in Revolt by Albert Camus, tr. by Anthony Bower, “Introduction” (L’Homme révolté, Gallimard, Paris, 1951, p. 14).

An electronic version of this English translation can be found over at Radical eBook Archive (along with many others).

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technology photograph author telsa mark_twain author electricity invention vintage history human machine light

✖ Via Martin Klash: Mark Twain in Nikola Tesla’s Lab, 1894

Taken in the spring of 1894, and originally published as part of an article by T.C. Martin called “Tesla’s Oscillator and Other Inventions” that appeared in the Century Magazine (Vol. 49, issue 6, April 1895, p. 930).

You can see the same picture in the online archive of the Century Magazine as well as read the article it illustrated. Here is the original caption from the magazine:

Fig. 13 Similar experiment, the high-tension current being passed through the body before it brings the lamps to incandescence. The loop is held over the resonating coil by Mr. Clemens (Mark Twain). (From a flash-light photograph)

This post is for a friend whom I shall now call Doctor.

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Humans like to believe they control the tools they use, even if Socrates, Marshall McLuhan and Ivan Illich are among those who have argued that often they do not. From the alphabet to clocks and printing, every major new technology has profoundly altered the way in which humans think. The digital gadgets on which we now depend, Mr Carr explains, have already begun rewiring our brains.

✖ Via The Economist: “Fast forward. Fear of a fried future” book review for Nicholas Carr’s essay The Shallows: How the Internet is Changing the Way We Think, Read and Remember, Norton, 2010, 276 pages

An excerpt from this book was published in Wired magazine back in May:

There’s nothing wrong with absorbing information quickly and in bits and pieces. We’ve always skimmed newspapers more than we’ve read them, and we routinely run our eyes over books and magazines to get the gist of a piece of writing and decide whether it warrants more thorough reading. The ability to scan and browse is as important as the ability to read deeply and think attentively. The problem is that skimming is becoming our dominant mode of thought. Once a means to an end, a way to identify information for further study, it’s becoming an end in itself—our preferred method of both learning and analysis. (Wired: “The Web Shatters Focus, Rewires Brains” by Nicholas Carr, May 24th, 2010)

About Nicholas Carr:

Nicholas Carr writes on the social, economic, and business implications of technology. He is the author of the 2008 Wall Street Journal bestseller The Big Switch: Rewiring the World, from Edison to Google, which is “widely considered to be the most influential book so far on the cloud computing movement,” according the Christian Science Monitor. His earlier book, Does IT Matter?, published in 2004, “lays out the simple truths of the economics of information technology in a lucid way, with cogent examples and clear analysis,” said the New York Times. He is working on a new book, The Shallows: What the Internet Is Doing to Our Brains, which will be published in 2010. Carr’s books have been translated into more than a dozen languages. (Bio)

Three things: 1) It’s yet another good reason to try and differentiate between information and knowledge (one could say that information is to knowledge what grapes are to wine : its raw material); 2) It would be a mistake to think that gadgets or the Internet are changing our brain configuration. Not because it’s wrong, but because it’s an incomplete statement. What then, should one ask, caused the gadgets to change? What caused the Internet? 3) The form of this post can be understand as an illustration of what the content of the post is about.

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When one individual inflicts bodily injury upon another such injury that death results, we call the deed manslaughter; when the assailant knew in advance that the injury would be fatal, we call his deed murder. But when society [1] places hundreds of proletarians in such a position that they inevitably meet a too early and an unnatural death, one which is quite as much a death by violence as that by the sword or bullet; when it deprives thousands of the necessaries of life, places them under conditions in which they cannot live — forces them, through the strong arm of the law, to remain in such conditions until that death ensues which is the inevitable consequence — knows that these thousands of victims must perish, and yet permits these conditions to remain, its deed is murder just as surely as the deed of the single individual; disguised, malicious murder, murder against which none can defend himself, which does not seem what it is, because no man sees the murderer, because the death of the victim seems a natural one, since the offence is more one of omission than of commission. But murder it remains.

✖ Via Condition of the Working Class in England, by Frederick Engels, ch. VII: “Results”, 1845

First published in Leipzig in 1845. The English edition (authorised by Engels) was published in 1887 in New York and in London in 1891. Source: Panther Edition, 1969, from text provided by the Institute of Marxism-Leninism, Moscow. Transcribed by Tim Delaney in 1998. (more)

A similar (not identical) argument motivates various “murder by proxy” theories regarding mass murders. See for example Going Postal by Mark Ames (2005) and the documentary Murder by Proxy. How America Went Postal.

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art story storytelling narrative novel author science_fiction vonnegut humor kafka reblog

✖ Via

Lapham’s Quarterly: Kurt Vonnegut at the Blackboard, New York City, 2005

I want to share with you something I’ve learned. I’ll draw it on the blackboard behind me so you can follow more easily [draws a vertical line on the blackboard]. This is the G-I axis: good fortune-ill fortune. Death and terrible poverty, sickness down here—great prosperity, wonderful health up there. Your average state of affairs here in the middle [points to bottom, top, and middle of line respectively]. This is the B-E axis. B for beginning, E for entropy. Okay. Not every story has that very simple, very pretty shape that even a computer can understand [draws horizontal line extending from middle of G-I axis]. Now let me give you a marketing tip. The people who can afford to buy books and magazines and go to the movies don’t like to hear about people who are poor or sick, so start your story up here [indicates top of the G-I axis]. Read on

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― Or, as my grandmother once put it to my mother: ‘Your father would be a wonderful man, if only he were different.
― Ha
― Yes, ha. A whole epic of pain and suffering reduced to a single sentence.
― Matrimony as a swamp, as a lifelong exercise in self-delusion.

✖ Via Leviathan by Paul Auster, New York: Penguin, 1992, p. 91

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This paradox of the carnival—which in the most general sense is the paradox of emotion, but in the most specific sense is the paradox of sacrifice- ought to be considered with the most critical attention. As children, we have all suspected it:perhaps we are all, moving strangely beneath the sky, victims of a trap, a joke whose secret we will one day know. This reaction is certainly infantile and we turn away from it, living in a world imposed on us as though it were “perfectly natural,” quite different from the one that used to exasperate us. As children, we did not know if we were going to laugh or cry but, as adults, we “possess” this world, we make endless use of it, it is made of intelligible and utilizable objects. It is made of earth, stone, wood, plants, animals. We work the earth, we build houses, we eat bread and wine. We have forgotten, out of habit, our childish apprehensions. In a word, we have ceased to mistrust ourselves. Only a few of us, amid the great fabrications of society, hang on to our really childish reactions, still wonder naively what we are doing on the earth and what sort of joke is being played on us. We want to decipher skies and paintings, go behind these starry backgrounds or these painted canvases and, like kids trying to find a gap in a fence, try to look through the cracks in the world.

✖ Via The Cruel Practice of Art (L’Art, exercice de la cruauté) by Georges Bataille, originally published in Médecine de France, June 1949, reprinted in Georges Bataille Oeuvres Complètes, vol. XI, Paris: Gallimard, 1988. English translation by Supervert.com, 2003. [PDF]

About Supervert.com :

If he were alive today, would the Marquis de Sade have a web site? (120 Days of Sodom, ancestor of the sex blog.) Would Charles Baudelaire employ venture capital for a sinister new internet startup, Fleurs du Mal Inc? Would Arthur Rimbaud use information technology to disorder the senses? Would any of them, were they alive today, find some way to advance literature by means of artificial intelligence?

Supervert is what an author can be when amplified by technology. Creator of books, web sites, and CD-ROMs, Supervert stands at the intersection of literature, technology, and perhaps also abnormal psychology — for in all its endeavors, Supervert utilizes the techniques of vanguard aesthetics to research the pathology of novel perversions. A sort of deviant Bauhaus, Supervert strives to create new experiences through the synthesis of art, technology, pornography, and philosophy. (more)

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And a separate problem is that when “reblogging”, the original source on Tumblr is hard to track down. I try to be scrupulous about linking to the original writer/creator of things, but Tumblr sites sometimes make that hard to do, or make it hard to even notice that what you’re reading/looking at originated on someone else’s Tumblr site.

✖ Via Daring Fireball: “Khoi Vinh on Tumblr and Identity”, August 5th, 2010

Reblogging is fast and effortless. If the author of a Tumblr blog (or any other blog for that matter) doesn’t take the time to track down the original source of the quote or picture he’s interested in, it will get lost in the reblogging process (for example, try to find the original artist of a picture published on ffffound!). There’s a reason why Skandalon release only two posts a day : providing adequate references can be a time consuming process. But without them, this archive won’t be a proper archive. And I’m not saying that everyone should do this. It’s a personal choice. But then again, for it to be a choice, one would have to take the time to think about it : do I want to know who’s behind this nice illustration? Do I want to spend time to look into it? Do I need the reference? What could I gain from it? And so on.

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America was never innocent. We popped our cherry on the boat over and looked back with no regrets. You can’t ascribe our fall from grace to any single event or set of circumstances. You can’t lose what you lacked at conception.

✖ Via American Tabloid by James Ellroy, New York: Ivy Books, 1995, p. 1

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Un jeune collègue, bon spécialiste de Kant, étudiant la philosophie kantienne dans ses rapports avec la biologie et la médecine du 18e siècle, m’avait signalé un texte, de l’espèce de ceux qui engendre à la fois la satisfaction d’une belle rencontre et la confusion d’une ignorance à l’abri de laquelle on croyait pouvoir s’attribuer un brin d’originalité

✖ Via Le normal et le pathologique by Georges Canguilhem, PUF, coll. Quadrige, Paris, [1966] 2003, p. 171

You’ll find a review of the English translation for The normal and the pathological here. And here’s Canguilhem’s obituary by David Macey.

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