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This is why Andy's (and others') reminder that there's room and honor for the best of human cultural artifacts in the Christian conception of heaven gives me such comfort. One can wonder whether, as our significant human interactions are ever more mediated through data on devices, whether we'll experience fewer Proustian glove-moments in the future or whether (as I suspect) we'll simply be surprised at how a jpeg makes us weep.

re: horizons of the possible, memory, proust, thingness

Nate:

Voluntary memory, the memory of the intellect and the eyes, [gives] us only imprecise facsimiles of the past which no more resemble it than pictures by bad painters resemble the spring…. So we don’t believe that life is beautiful because we don’t recall it, but if we get a whiff of a long-forgotten smell we are suddenly intoxicated, and similarly we think we no longer love the dead, because we don’t remember them, but if by chance we come across an old glove we burst into tears.

An op-ed worth reading, if only for the opening epigraph (and, come to think of it, the essential closing verb in the quotation below).

re: horizons of the possible, language, metaphor

Nate:

What if, instead of that playful word bubble, we tried something a bit more accurately descriptive when growth at any cost became the goal. Say, "tumor": "the dot-com tumor," "the subprime tumor," "the derivatives tumor."

Would anyone seriously gainsay the highest possible vigilance over the proper functioning of their own body or doubt the need for strong regulation? Who, facing the prospect of a tumorous outbreak or living with a body demonstrably prone to such outbreaks, would entrust that body to a band of physicians blithely committed to laissez faire regarding these fatal bubbles of flesh?

Words matter. Metaphors frame thought. Pay them heed and tend them well.

Quiet, at least, when it comes to manmade noise. I like the quote from a neuroscientist earlier in the article: "Hearing is designed to get information from much farther away than your eyes can reach ... Hearing is not something that evolved so you can talk to me. It evolved so you can learn about your world." It tends to be best done, then, at a distance.

re: horizons of the possible, sound

Nate:

“Olympic National Park is the listener’s Yosemite,” Hempton said of his decision to locate his One Square Inch within the park’s forested realm. “In a single day, you can listen to an alpine environment, a wilderness beach, and a temperate rain forest. And it has the longest noise-free interval of any national park I’ve been to, and I’ve been to them all.”

Part of Olympic’s quiet stems from its location: It sits on a peninsula in a secluded corner of the country. The park is not crossed by highways, navigable rivers, or utility rights of way; and it lies west of the major cross-country plane routes. Only three commercial-airline paths encroach upon its borders. Alaska Airlines is the most active, flying overhead 37 times each day in summer, but it tries to avoid the park during routine maintenance and training flights—a concession the carrier made to Hempton after he wrote asking it to change its flight patterns.

The author of How Proust Can Change Your Life discovers that religion can too.

re: books, food and drink, horizons of the possible, strangers

Nate:

Religions, he thinks, have the buttons and know how to use them. His book considers the Catholic mass, early Christianitiy's ritual of agape or love feasts, and Jewish Passover rituals to explore how religions encouraged us to overcome fear of strangers and create communities. He then tentatively imagines a so-called "agape restaurant" where, instead of dining with like-minded friends, you would be invited to eat with strangers. It would be the antithesis of Facebook.

Cement floors and the horizons of the possible.

re: health, horizons of the possible, mexico, poverty

Nate:

Starting in 2000, a program in Mexico’s Coahuila state called “Piso Firme” (Firm Floor) offered up to $150 per home in mixed concrete, delivered directly to families who used it to cover their dirt floors. Scholar Paul Gertler evaluated the impact: Kids in houses that moved from all-dirt to all-concrete floors saw parasitic infestation rates drop 78 percent; the number of children who had diarrhea in any given month dropped by half; anemia fell more than four-fifths; and scores on cognitive tests went up by more than a third. (Perhaps unsurprisingly, mothers in newly cemented houses reported less depression and greater life satisfaction.) By 2005, Piso Firme had spread to other states, and 300,000 households—about 10 percent of dirt-floor houses in Mexico—had taken part in the program.

It helps if the street outside the house gets paved, too—not so much for health reasons as for economic ones. Economists Marco Gonzalez-Navarro and Climent Quintana-Domeque found in a 2010 study that paving the street in the town of Acayucan, Mexico, added more than 50 percent to land values and caused a 31 percent rise in rental values. It also considerably increased households’ access to credit. As a result, households on paved streets were 40 percent more likely to have cars.

One of the key figures in the creation of the Internet suggests we should be careful about enshrining any technology as a human right. That it is tempting to do so says a lot about many technologies' ability to enable incredible (and deeply humanizing) things, but also about their tendency to seem more irresistible and permanent than they really are.

re: horizons of the possible, internet, technology and change

Nate:

[T]echnology is an enabler of rights, not a right itself. There is a high bar for something to be considered a human right. Loosely put, it must be among the things we as humans need in order to lead healthy, meaningful lives, like freedom from torture or freedom of conscience. It is a mistake to place any particular technology in this exalted category, since over time we will end up valuing the wrong things. For example, at one time if you didn’t have a horse it was hard to make a living. But the important right in that case was the right to make a living, not the right to a horse. Today, if I were granted a right to have a horse, I’m not sure where I would put it.

The Bible as a model for literary realism: both insist on taking time for the lives and stories of those at the margins. Like, for instance, certain shepherds long ago.

re: books, horizons of the possible, reading, scripture

Nate:

Old Jonathan Edwards wrote, “It has all along been God’s manner to open new scenes, and to bring forth to view things new and wonderful.” These scenes are the narrative method of the Bible, which assumes a steady march of history, the continuous unfolding of significant event, from the primordial quarrel of two brothers in a field to supper with a stranger at Emmaus. There is a cosmic irony in the veil of insignificance that obscures the new and wonderful. Moments of the highest import pass among people who are so marginal that conventional history would not have noticed them: aliens, the enslaved, people themselves utterly unaware that their lives would have consequence. The great assumption of literary realism is that ordinary lives are invested with a kind of significance that justifies, or requires, its endless iterations of the commonplace, including, of course, crimes and passions and defeats, however minor these might seem in the world’s eyes. This assumption is by no means inevitable. Most cultures have written about demigods and kings and heroes. Whatever the deeper reasons for the realist fascination with the ordinary, it is generous even when it is cruel, simply in the fact of looking as directly as it can at people as they are and insisting that insensitivity or banality matters. The Old Testament prophets did this, too.

My church's theological reading group is discussing The Supper of the Lamb this Sunday. Boy oh boy ...

re: amateurs, boredom, food and drink, love

Nate:

The world may or may not need another cookbook, but it needs all the lovers—amateurs—it can get. It is a gorgeous old place, full of clownish graces and beautiful drolleries, and it has enough textures, tastes, and smells to keep us intrigued for more time than we have. Unfortunately, however, our response to its loveliness is not always delight: It is, far more often than it should be, boredom. And that is not only odd, it is tragic; for boredom is not neutral—it is the fertilizing principle of unloveliness.

Is a composer like an architect, directing every detail of the music, from its structure to its finish? That, says Brian Eno, is the traditional view (never mind my architect friends' complaints about the impossibility of getting builders to fully follow the blueprints). As you might guess, Eno prefers another approach, less about wresting control than laying a groundwork and then seeing what grows.

re: gardens, horizons of the possible, listening, music

Nate:

And essentially the idea there is that one is making a kind of music in the way that one might make a garden.  One is carefully constructing seeds, or finding seeds, carefully planting them and then letting them have their life.  And that life isn't necessarily exactly what you'd envisaged for them.  It's characteristic of the kind of work that I do that I'm really not aware of how the final result is going to look or sound.  So in fact, I'm deliberately constructing systems that will put me in the same position as any other member of the audience.  I want to be surprised by it as well.  And indeed, I often am.

What this means, really, is a rethinking of one's own position as a creator.  You stop thinking of yourself as me, the controller, you the audience, and you start thinking of all of us as the audience, all of us as people enjoying the garden together.  Gardener included.  So there's something in the notes to this thing that says something about the difference between order and disorder.

Some languages are making a comeback thanks to a strong desire on the part of speakers to send one another text messages in them. For endangered scripts, the revival will be longer in coming, till smartphones work their way cheaply into the right eager hands.

re: africa, cell phones, language, technology and change, writing

Nate:

“For a long time, technology was the enemy,” says Inée Slaughter, executive director of the New Mexico-based Indigenous Language Institute, which teaches Native Americans and other indigenous peoples how to use digital technologies to keep their languages vital. Heritage languages were being killed off by increasing urbanization, the spread of formal education and the shift to cash crops, which ended the isolation of indigenous communities. Advances in technology seemed to intensify the decline. “Even in 1999 or 2000, people were saying technology killed their language,” Slaughter says. “Community elders worried about it. As television came into homes, English became pervasive 24/7. Mainstream culture infiltrated, and young kids want to be like that. It was a huge, huge problem, and it’s still there. But now we know ways technology can be helpful.”