Plato Said, I Say

Plato, Book VI, Republic:

Let's agree that philosophic natures always love the sort of learning that makes clear to them some feature of the being that always is and does not wander around between coming to be and decaying. (485a-b)

Me: No.

McLuhan and Baseball

I've been thoroughly enjoying a re-reading of McLuhan's Understanding Media; I wanted to share this paragraph on baseball. McLuhan articulates something I have felt without being able to express for sometime. I think my interest in sabermetric evaluations of defense and BABIP stem from an unconscious desire to complicate and de-individualize baseball. Anywho, here is McLuhan:

Just where to begin to examine the transformation of American attitudes since TV is a most arbitrary affair, as can be seen in a change so great as the abrupt decline of baseball. The removal of the Brooklyn Dodgers to Los Angeles was a portent in itself. Baseball moved West in an attempt to retain an audience after TV struck. The characteristic mode of the baseball game is that if features one-thing-at-a-time. It is a lineal, expansive game which, like golf, is perfectly adapted to the outlook of an individualist and inner-directed society. Timing and waiting are of the essence, with the entire field in suspense waiting upon the performance of a single player. By contrast, football, basketball, and ice hockey are games in which many events occur simultaneously, with the entire team involved at the same time. With the advent of TV, such isolation of the individual performance as occurs in baseball became unacceptable. Interest in baseball declined, and its starts, quite as much as movie stars, found that fame had some very cramping dimensions. Baseball had been, like the movies, a hot medium featuring individual virtuosity and stellar performers. The real ball fan is a store of statistical information about previous explosions of batters and pitchers in numerous games. Nothing could indicate more clearly the peculiar satisfaction provided by a game that belonged to the industrial metropolis of ceaselessly exploding populations, stocks and bonds, and production and sales records. Baseball belonged to the age of the first onset of the hot press and the movie medium. It will always remain a symbol of the era of the hot mommas, jazz babies, of sheiks and shebas, of vamps and gold-diggers and the fast buck. Baseball, in a word, is a hot game that got cooled off in the new TV climate, as did most of the hot politicians and hot issues of the earlier decades. (Understanding Media 326)

To appreciate the passage likely requires familiarity with McLuhan's particular (and perhaps unintuitive) notions of hot and cold media. Hot media are those which sensually overwhelm the audience, such as books, movies, radio, and television; audience members do not participate in the creation of meaning as much as they are absorbed by it. Cool media, on the other hand, invite hermeneutic participation, the audience feels less as if they are receiving a finished product and more that they are engaged in the creative process. For McLuhan, such a binary was perhaps best represented by two media that we would likely consider similar today: "low definition" television versus "high definition" movies. Television was spontaneous (represented by the game show) while movies were, literally, scripted. Television was caught in the flow of lived time, while movies existed outside of time--and what could be more out of time than baseball, which follows no clock? In such light, how do we interpret baseball's contemporary emphasis on game time and continuity?

This is Not OK

I saw this late-night on an infomercial.

Apparently, it was pulled from stores back in April after a bit of controversy. Now they must figure that the kind of people watching a midnight re-run of Monk won't be as politically mortified. I can't tell if this is intentionally racist, unintentionally racist, or not racist at all. But I'm pretty sure its not o.k. by any standard. Sure, president's can be monumentalized, but preferably not in Chia form.

Baseball Blog

I've been busy with work, so posting hasn't been a priority lately. I'm teaching another section of Expository Writing built around digital citizenship, so I decided (after some encouragement) to start a baseball blog. As the first post explains, I tend to like to spend my lunches poking around statistical encyclopedia's and analysis, so hopefully this will translate into some sharable material.

Old meets New - Ze Frank on Time.com

I've been enjoying Ze Frank's new posts over at Time.com. You should too.

He's got two up that I could find, this one on the Iranian election and this one on "Black and White."

As if the interactivity of The Show wasn't enough to make me love Ze Frank, now we have a commentary on the implicit repressive impulse of seeing the world in black and white. Cause, hey, sophistic rhetoric feeds off of grey.

A Disgusting Amount of Cute

If you are up for it, I offer My Milk Toof. Its good, wholesome, clean, and, yes, cute. Thanks to ZeFrank for posting the link. Speaking of ZeFrank, he recently did a presentation at Webstock on The Show, worth a watch if you were into the project. I liked how he discussed the impact of working with people rather than working with texts or information.

A Great Page from Everything is Miscellaneous

I'm finishing up another read of David Weinberger's Everything is Miscellaneous--wow do I enjoy this book. I wanted to post this passage to my living memory since I think it would make a nice opening to my Historical Rhetorics seminar this Fall. For a bit of context, Weinberger is discussing how the "miscellaneous" properties of digital organization essentially call into question some of the most profound and fundamental assumptions of Aristotelian taxonomy/ontology. Here Weinberger is sharing an encounter with psychology professor Eleanor Rosch. Since I'm in a typing kind of mood, I'll create a few paragraphs:

To know what a thing is, thought Aristotle, is to see what is essential about it (that humans are rational animals), and not be fooled by just what happens to be true about it (that humans have their navels on the front). The definitinos of those essences determine which things are in a category and which are turned away. Here there is no messiness, only an order so precise and harmonious that it is beautiful.

Or so Aristotle and generations of thinkers assumed. So de we when we argue about, say, how to define race, knowledge management, or blogging. But suppose this sort of Aristotelian categorization-through-definition were shown to be an essentially artificial way of approaching the world. Suppose the neatness it strives for is impossible. Suppose messiness is not a flaw in our thinking but enables it.

In her office, lit only by the late-afternoon light slanting in through the window, Eleanor Rosch turned back my question about the over-all significance of her work: "What do you think its significance is?" she asked. In a different tone of voice, from a person seated less squarely or dressed less practically, this might have been a request for praise. Instead, it seemed to be a way to get at why I had come, as well as a dodge by a person unwilling to speak as immodestly as my question proposed.

I paused, unprepared. "I think you unhorsed Aristotle."

This isn't a matter of pulling down a dusty equestrian statue. When I asked for an example of Aristotle's continuing influence, Rosch said "For the past two and a half days, I was at a conference on the effect of the media on the Buddhist transmission into our culture. Attendees kept asking "Wouldn't it help if you first defined Buddism?" By that they meant an Aristotelian definition. If that's what we need, then the conference couldn't have happened." She continuted: "As far as I can see, there isn't a single course that could be taught at this or any other University [...] if we had to start out by defining the subject matter. No one at the conference could define Buddhism, but no one had the least doubt about what the conference was about." (183-184).

Now, what do you think it means?