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Sensitive Crimes in a Punt

So since my recent reference to it, I have been hankering to reread “Motifs.” It’s true that I often find myself thinking this, but I often fail to get around to it, plus it’s a pretty rich vein, as evidenced by the fact that I came away with some new stuff this time around.

In the past I have tended to focus on the stuff that can be traced fairly explicitly to “Beyond the Pleasure Principle.” The consciousness divided between perceiving and obscuring, the shattered shield, that sort of thing. This time I was more caught up in the processes of retrieval and ritual. When I was at Hampshire I sort of dismissed Benjamin in favor of Adorno, and I think that even at NYU, where I (along with everyone else) really embraced Benjamin and sort of understood his cultural turn, stayed leery of the stuff that evoked the past too enthusiastically.

Now that I’m an old man I sort of see where some of what he was getting at has to do with the fact that it’s easier to create your own culture in rituals when you have fewer external factors to deal with. Feeling straitjacketed by circumstance, I wonder if there is some sort of madeleine that I might require as well. There’s something to understanding that there was a nature that one was invoking.

Of course, you don’t want to go too far along that path. Just as you’re about to to say “There did I live” about the “breakers, rolling the images of the sky” you get to the stuff about photography and remember that Benjamin was a sentimental Luddite. Still, it’s good to let yourself get to the pretty part and not focus too much on stuff like “Even though chronology places regularity above permanence, it cannot prevent heterogeneous, conspicuous fragments from remaining within it.”

January 17th, 2012

Parrying His Own Tweets

One of the stops on my busy Thanksgiving sojourn was Matthew’s, where he and his mother attempted to coerce C’s experiences into a narrative about how texting is rotting the delicate minds of the youth of America, and god only knows what else. During the discussion I took it upon myself to point out that adults weren’t any less susceptible to the compulsions of constant phonography, but because that was orthogonal to what they were trying to get C to say it only held anyone’s attention as fleetingly as a “LOL” sent via text message.

I think that texting/mobile web abuse is related to the confusion I touched upon here, wherein people think this stream constitutes some kind of grasp on the world. Inundated with a steady stream of faux-information and faux-communication (fauxmunication?), people are too busy pressing buttons to wonder about the quality of things, which heads off some troubling questions.

This is the look — even as late as Proust — of the object of a love which only a city dweller experiences, which Baudelaire captured for poetry, and of which one might not infrequently say that it was spared, rather than denied, fulfillment.

–Benjamin, Illuminations, 170.

December 3rd, 2011

Benjamin, Reflections

Now, the best essay in Reflections is “The Critique of Violence,” but I have read that enough times that I decided to give it a miss. Instead, I read “On Language as Such and on the Language of Man.” Benjamin had a bunch of really interesting ideas about the value of translation, and this is the second most obvious place to go to get some sort of understanding of them. The upshot is that the plurality of human languages are fragments of a true originary language, in which the names humans gave to things genuinely corresponded to their natures. The value of translation is that by finding what is common in the before and after of translation you get a glimpse of the pure language to which we no longer have access. It’s a pretty cool idea, but without the stained-glass metaphor of the most obvious place to hear about Benjamin’s ideas about translations, it’s not quite as effective.

Almost all of Benjamin’s writing is sufficiently religious that someone like me (or, in a couple of important essays, Jacques Derrida) needs to do a bit of filtering in order to come away with something of value, but this piece in particular is very religious, taking Genesis as literal truth. This introduces some fruitiness (har har) about the knowledge of good and evil being “prattle” rather than any kind of knowledge as such, and an intriguing argument about why the linguistic crisis of the Tower of Babel was inevitable from the moment of the fall. There is also a very definite sense that if we were able to make some messiah-enabled return to original language that we would definitely be all having our words corresponding to things as they really are &c.

This stuff is all quite charming, but not that interesting. I’m pretty sure that this is an earlier work, and it’s grasp of things isn’t as nuanced as they get later on. I suppose it is also the case that Benjamin’s ideas about language were never as interesting as ideas about psychology. Perhaps it was a commitment to the religious fundamentals that made this the case.

December 14th, 2009