“The Spread of Palinism”

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Political Science student Awish Aslam, ejected from a Harper rally by Conservative Facebook creepers

Andrew Sullivan takes note that Palinism has spread to Canada via the Harper regime.  It’s a disturbing development. Using the RCMP (!!) to eject people from a Harper rally because Conservative operatives discovered they had posted pictures of themselves with Michael Ignatieff on Facebook is unacceptable on all levels.  It means, in the first place, that citizens are being spied upon and vetted for political purposes with the assistance of our national police force, which is horrifying.  It means also that those who do not make the cut are not (using Harper’s term) “real Canadians.”

Harper needs to be taught that even though a sizable majority of Canadians have never voted for him, he is nevertheless prime minister to all Canadians and is answerable to every single one of them.  He also needs to be reminded that he’s not the boss of us.  He’s our servant.

 

Television Violence

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httpv://www.youtube.com/watch?v=JCBvu9MX-po

Vintage television commercial for the Johnny Seven–a seven-in-one toy gun

The first distance public television broadcast from Washington, D.C. to New York City occurred on this date in 1927.

From “Violence and Television”:

Many people think they are being practical about social problems when they think they have located a cause. . . But every such located cause turns out eventually to be one more symptom of the problem, and not a cause at all. . . First there were dime novels and penny dreadfuls; then there were movies, then comic books, and now television. One can always find some evidence for such arguments, but the evidence is seldom conclusive. . . Some people are always looking for something to trigger them to violence, and such stimuli are not hard to come by in any society. This is not an argument for diminishing the seriousness of the social effects of violent television programs, as so many of their producers say; it is merely an argument against regarding television violence as the cause of social violence. For as soon as a cause is thought to be located, the next step is “take it away; censor it; ban it.” This would be a logical inference if the cause diagnosis is sound, but it isn’t; there are too many causes. Censorship is itself violent, or counterviolent, solution: it assumes that you’ve caught the real villain and are justified in doing what you like to him, which is precisely the fallacy of violence itself. (CW 11, 158-9)

Frye on Blake and Money: “The cohesive principle of fallen society”

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Blake’s “To Annihilate the Self-hood of Deceit,” 1804-1808

Whenever we are tempted to believe that our current economic disparities and injustices are just the way it has to be, Frye in Fearful Symmetry takes on the money economy from a prophetic perspective:

Money to Blake is the cement or cohesive principle of fallen society, and as society consists of tyrants exploiting victims, money can only exist in the two forms of riches and poverty; too much for a few and not enough for the rest. La proprieté, c’est le vol, may be a good epigram, but it is no better than Blake’s definition of money as “the life’s blood of Poor Families,” or his remark that “God made man happy & Rich, but the Subtil made the innocent, Poor.” A money economy is a continuous partial murder of the victim, as poverty keeps many imaginative needs out of reach. Money for those who have it, on the other hand, can belong only to the Selfhood, as it assumes the possibility of happiness through possession, which we have seen is impossible, and hence of being passively or externally stimulated into imagination. An equal distribution, even if practicable, would therefore not affect its status as the root of a evil. Corresponding to the consensus of mediocrities assumed by law and Lockean philosophy, money assumes a dead level of “necessities” (notice the word) as its basis. Art on this theory is high up among the nonessentials; pleasure, in society, tends to collapse very quickly into luxury and affection. (CW 14, 82)

“The Canada We Have Failed to Create”

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Paul-Émile Borduas, “Leeward of the Island (1.47),” 1947, National Gallery of Canada

At the end of The Modern Century, Frye speaks of a

genuine America buried underneath the America of bustling capitalism which occupies the same place. This buried America is an ideal that emerges in Thoreau, Whitman, and the personality of Lincoln. All nations have such a buried and uncreated ideal, the lost world of the lamb, and the child, and no nation has been more preoccupied with it than Canada.

He then goes on to mention Tom Thomson, Emily Carr, Riopelle, Borduas, and of  Pratt and Nelligan, as well as the novels of Grove and artists and writers he sees as constantly in search of that ideal, that “something to be found that has not been found, something to be heard that the world is too noisy to let us hear.”

If there is a genuine Canada, it seems all the more elusive today. It is hard to believe that the cynicism and dishonesty of the current government has had, if we are to trust the polls, so little impact on a disturbingly large part of the electorate. Elsewhere, with reference to the inability of the NDP ever to garner enough support to win federal power, Frye pithily observes: “Principles make voters nervous, and yet any departure from them towards expediency makes them suspicious” (CW 12: 644). We can only hope that the current government’s venality and contempt for democracy, not to mention the wishes of his fellow citizens in the name of “stability” and a spurious economic expediency, will create enough suspicion to defeat Harper once and for all.

The Modern Century was published in 1967, the year of Canada’s centenary. Whatever ensues in the upcoming ballot, the eloquent words of the closing peroration are worth keeping in mind over the next weeks:

One of the derivations proposed for the word Canada is a Portuguese phrase meaning “nobody here.” The etymology of the word Utopia is very similar, and perhaps the real Canada is an ideal with nobody in it. The Canada to which we really do owe loyalty is the Canada that we have failed to create. In a year bound to be full of the discussions of our identity, I would like to suggest that our identity, like the real identity of all nations, is the one that we have failed to achieve. It is expressed in our culture, but not attained in our life, just as Blake’s new Jerusalem to be built in England’s green and pleasant land is no less a genuine ideal for not having been built there. What there is left of the Canadian nation may well be destroyed by the kind of sectarian bickering which is so much more interesting to many people than genuine human life. But, as we enter a second century contemplating a world where power and success express themselves so much in stentorian lying, hypnotized leadership, and panic-stricken suppression of freedom and criticism, the uncreated identity of Canada may be after all not so bad a heritage to take with us.

New Article by Denham: “Frye and Bruno”

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Brian Russell Graham, author of the recently published The Necessity of Opposites: The Dialectical Thinking of Northrop Frye, introduces Bob Denham’s latest offering in his “Frye and…” series. This second paper in the series, “Northrop Frye and Giordano Bruno,” is newly posted in the journal. Bob’s earlier paper, “Northrop Frye and Soren Kierkegaard,” can of course be found there too. (Two earlier posts on Bruno can be found here and here.)

When we think of the unity of opposites, at least within a modern context, we automatically think of Hegel, a philosopher with whom Frye engages in his studies on the Bible and literature. But Frye’s early essays and notebooks reveal a fascination with Giordano Bruno’s thoughts on the notion of the coincidentia oppositorum. In this very erudite essay, “Northrop Frye and Giordano Bruno,” Denham, whose work on Frye is always informed by his encyclopedic knowledge of his subject, pinpoints and defines the significance of Bruno for Frye, painstakingly providing us with an entire career’s worth of examples of Frye’s reflections on Bruno’s ideas. Throughout Denham steadily moves towards his conclusion that Frye’s crucial notion of ‘interpenetration’ owes, in part, a debt to the legacy of Bruno.

Quote of the Day: “Of the 1%, by the 1%, for the 1%”

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httpv://www.youtube.com/watch?v=kl0H1EUQ_38

“The greatest trick the devil ever pulled was convincing the world he doesn’t exist”

Economist Joseph Stiglitz sounds the warning in this month’s Vanity Fair. The least productive in society have taken just about everything there is to take. No, not welfare mothers.

A sample:

It’s no use pretending that what has obviously happened has not in fact happened. The upper 1 percent of Americans are now taking in nearly a quarter of the nation’s income every year. In terms of wealth rather than income, the top 1 percent control 40 percent. Their lot in life has improved considerably. Twenty-five years ago, the corresponding figures were 12 percent and 33 percent. One response might be to celebrate the ingenuity and drive that brought good fortune to these people, and to contend that a rising tide lifts all boats. That response would be misguided. While the top 1 percent have seen their incomes rise 18 percent over the past decade, those in the middle have actually seen their incomes fall. For men with only high-school degrees, the decline has been precipitous—12 percent in the last quarter-century alone. All the growth in recent decades—and more—has gone to those at the top. In terms of income equality, America lags behind any country in the old, ossified Europe that President George W. Bush used to deride. Among our closest counterparts are Russia with its oligarchs and Iran. While many of the old centers of inequality in Latin America, such as Brazil, have been striving in recent years, rather successfully, to improve the plight of the poor and reduce gaps in income, America has allowed inequality to grow.

Economists long ago tried to justify the vast inequalities that seemed so troubling in the mid-19th century—inequalities that are but a pale shadow of what we are seeing in America today. The justification they came up with was called “marginal-productivity theory.” In a nutshell, this theory associated higher incomes with higher productivity and a greater contribution to society. It is a theory that has always been cherished by the rich. Evidence for its validity, however, remains thin. The corporate executives who helped bring on the recession of the past three years—whose contribution to our society, and to their own companies, has been massively negative—went on to receive large bonuses. In some cases, companies were so embarrassed about calling such rewards “performance bonuses” that they felt compelled to change the name to “retention bonuses” (even if the only thing being retained was bad performance). Those who have contributed great positive innovations to our society, from the pioneers of genetic understanding to the pioneers of the Information Age, have received a pittance compared with those responsible for the financial innovations that brought our global economy to the brink of ruin.

Not to mention the middle and working classes, upon whose labors the entire fraud depends. How else could speculators drive up the price of gasoline and food without the victims whose money is played in the casino markets they have created? The house always wins.

Our House

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The mace of the Speaker of the House of Commons

Stephen Harper, one week into the campaign, has said he needs a majority government to end publicly-funded party subsidies based upon votes received in the previous election. This would open the gates to the Conservative-friendly corporate financing that has ravaged the American political system and flooded Congress with eager shills whose only agenda in government is to make it unworkable. The shrugging off of public interests to corporate ones has also promoted the anti-government demagoguery in much of what passes for political discourse in the U.S. — five minutes with Fox News or talk radio is enough to get the full effect. Such a conglomeration of interests is a monster that devours money and excretes confusion and fear: and it’s not the tip-top tier of society that ends up covered in shit or is reduced to eating it.

This is one of many reasons Harper should not have the majority that his entire time in government seems to have been designed to win. Public financing has insulated the Canadian political process from the purchase of politicians who regard their constituents as patsies to be tricked out of voting in their own interest every election cycle. Many Canadians no doubt regard the nihilist antics of the American right with horror. It’d be a mistake for them to think it can’t happen here.

Like the Republicans Harper emulates, he’s not a conservative. Edmund Burke was a conservative. Benjamin Disraeli was a conservative. John Diefenbaker, sponsor of the Canadian Bill of Rights, was an excellent example of Canadian Tory conservatism. Those who claim the title these days are actually corporatists who have, in a single generation, degraded the notion of “citizen” to “consumer.” Citizens have hard-won rights. Consumers, on the other hand, are always in danger of being stripped clean by insatiable commercial predation. Adam Smith knew it. We have no excuse not to know it too. We’ve been living with the fact of it long enough.

How much more do the most privileged among us need? They’ve already denuded the working class of the little it possessed and are now moving in on the middle class, whose labor has earned it zero percent of the wealth it has generated for the last thirty years. So exactly how much more do they want? There is evidently never enough, no matter how much there is for them to take. It’d be satisfying to say that this kind of greed can only consume itself, which it certainly does. The problem is that it only consumes itself after it has devoured everything else.

That’d be us. But the single advantage we still possess is the knowledge that, whatever Stephen Harper may think government is for, the House of Commons belongs to us. It is not Stephen Harper’s House. It is our House. We are only required to maintain it by deciding who gets to inhabit it and who does not.

Frye at the Movies: “Solaris”

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httpv://www.youtube.com/watch?v=FkGEOZ02Db0

The anniversary of Stanislaw Lem’s death just passed, so it seems like a good time to post the beautiful 1972 Russian film adaptation of Solaris, directed by Andrei Tarkovsky. Frye read the novel and alluded to it often.

I’m posting this in the “Frye at the Movies” category because it will always be interesting to see film adaptations of literary works he liked and could well have seen, contemporary ones especially. It’s at times like this we wish that Frye had kept his often made and always broken promise to maintain a regular diary, an effort that, unfortunately, ended altogether in 1955.

Frye cites Lem’s novel in The Secular Scripture to expand upon the archetype of Narcissus, which is primal. Two recent and very popular movies, Inception and Black Swan, are directly derived from it:

. . . Adam, after his fall, changes his identity, and the later one may be said to be the shadow or dreaming counterpart of the one he had before. The Classical parallel to the Adam story, as several Renaissance mythographers have noted, is the story of Narcissus, where we also have a real man and a shadow. The mistress of Narcissus, Echo, reminds us of the parrot or echo bird that we have already met. What Narcissus really does is exchange his original self for the reflection he falls in love with, becoming, as Blake says, “idolatrous to his own shadow.” In Ovid’s story he simply drowns, but drowning could also be seen as passing into a lower or submarine world. The reflecting pool is a mirror, and disappearing into one’s own mirror image, or entering a world of reversed or reduced dimensions, is a central symbol of descent. A study of mirror worlds in romance might range from the Chinese novel best known in the West by the title The Dream of the Red Chamber to some remarkable treatments of the theme in science fiction, such as Arthur C. Clarke’s The City and the Stars and Stanislaw Lem’s Solaris. (CW 18, 71-2)

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Frye and the “Mature Society”

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httpv://www.youtube.com/watch?v=zA-0y0Tywlw

Stephen Harper yesterday announced he will only take four questions from the national news media per day — a national media he sequestered behind a fence forty feet away. He’s also backed off on his challenge to debate Michael Ignatieff one on one.

Frye’s comments on liberalism are very much in the social democratic vein of John Stuart Mill. I am reminded of another phrase Stephen Harper is throwing about: “real Canadians,” though I guess both words should be lit up with capitals as “Real Canadians,” he is so clearly hypostatizing the term in an insidious and McCarthyistic way. The next thing you know he’ll be using the phrase “anti-Canadian” (if he hasn’t already). As Frye makes clear in this excerpt, there are no real Canadians or Canadian identity in that sense: there are only individuals, and society, in its most genuine form, is an expression of the individuals in it, who in turn are what the society is for. In The Double Vision, Frye asks: “What is the difference between the spiritual aspect of primary concerns and the secondary or ideological concerns just mentioned?” He answers this way:

I think the difference is expressed in two types of society, one primitive and the other mature. A primitive or embryonic society is one in which the individual is thought of as primarily a function of the social group. In all such societies a hierarchical structure of authority has to be set up to ensure that the individual does not get too far out of line. A mature society, in contrast, understands that its primary aim is to develop a genuine individuality in its members. In a fully mature society the structure of authority becomes a function of the individuals within it, all of them, without distinctions of sex, class, or race, living, loving, thinking, and producing with a sense of space around them. Throughout history practically all societies have been primitive ones in our present sense: a greater maturity and a genuine concern for the individual peeps out occasionally, but is normally smothered as society collapses back again into its primitive form.

I think there is little doubt about what kind of society Stephen Harper has in store for us.

April Foolery 5

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httpv://www.youtube.com/watch?v=9dfWzp7rYR4

Rounding out this day where we started: a high end prank from the BBC, this time provided by lay medievalist and ex-Python, Terry Jones.

(Thanks to Ross for the tip.)