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[...] take a second or two to do some creative visualization and imagine the moment between John McCain’s first getting offered early release and his turning it down. Try to imagine it was you. Imagine how loudly your most basic, primal self-interest would cry out to you in that moment, and all the ways you could rationalize accepting the offer: What difference would one less POW make? Plus maybe it’d give the other POWs hope and keep them going, and I mean 100 pounds and expected to die and surely the Code of Conduct doesn’t apply to you if you need a doctor or else you’re going to die, plus if you could stay alive by getting out you could make a promise to God to do nothing but Total Good from now on and make the world better and so your accepting would be better for the world than your refusing, and maybe if Dad wasn’t worried about the Vietnamese retaliating against you here in prison he could prosecute the war more aggressively and end it sooner and actually save lives so yes maybe you could actually save lives if you took the offer and got out versus what real purpose gets served by you staying here in a box and getting beaten to death, and by the way oh Jesus imagine it a real doctor and real surgery with painkillers and clean sheets and a chance to heal and not be in agony and to see your kids again, your wife, to smell your wife’s hair. . . . Can you hear it? What would be happening inside your head? Would you have refused the offer? Could you have? You can’t know for sure. None of us can. It’s hard even to imagine the levels of pain and fear and want in that moment, much less to know how we’d react. None of us can know.
But, see, we do know how this man reacted. That he chose to spend four more years there, mostly in a dark box, alone, tapping messages on the walls to the others, rather than violate a Code. Maybe he was nuts. But the point is that with McCain it feels like we know, for a proven fact, that he is capable of devotion to something other, more, than his own self-interest. So that when he says the line in speeches now you can feel like maybe it’s not just more candidate bullshit, that with this guy it’s maybe the truth. Or maybe both the truth and bullshit — the man does want your vote, after all.
[...] Why do these crowds from Detroit to Charleston cheer so wildly at a simple promise not to lie?
Well, it’s obvious why. When McCain says it, the people are cheering not for him so much as for how good it feels to believe him. They’re cheering the loosening of a weird sort of knot in the electoral tummy. McCain’s résumé and candor, in other words, promise not empathy with voters’ pain but relief from it. Because we’ve been lied to and lied to, and it hurts to be lied to. It’s ultimately just about that complicated: it hurts. [...]
[...] But the real interests that drove these guys were their own. They wanted, above all, To Be President, wanted the mind-bending power and prominence, the historical immortality — you could smell it on them. (Young Voters tend to have an especially good sense of smell for this sort of thing.) And this is why these guys weren’t real leaders: because it was obvious that their deepest, most elemental motives were selfish, there was no chance of them ever inspiring us to transcend our own selfishness. Instead, they usually helped reinforce our marketconditioned belief that everybody’s ultimately out for himself and that life is about selling and profit and that words and phrases like “service” and “justice” and “community” and “patriotism” and “duty” and “Give government back to the people” and “I feel your pain” and “Compassionate Conservatism” are just the politics industry’s proven sales pitches, exactly the same way “Anti-Tartar” and “Fresher Breath” are the toothpaste industry’s pitches. We may vote for them, the same way we may go buy toothpaste. But we’re not inspired. They’re not the real thing.
Reagan as a salesman whereas JFK was a leader
[...] The fact of the matter is that if you’re a true-blue, market-savvy Young Voter, the only thing you’re certain to feel about John McCain’s campaign is a very modern and American type of ambivalence, a sort of interior war between your deep need to believe and your deep belief that the need to believe is bullshit, that there’s nothing left anywhere but sales and salesmen. [...]
[...] It’s not that students don’t “get” Kafka’s humor but that we’ve taught them to see humor as something you get — the same way we’ve taught them that a self is something you just have. No wonder they cannot appreciate the really central Kafka joke: that the horrific struggle to establish a human self results in a self whose humanity is inseparable from that horrific struggle. That our endless and impossible journey toward home is in fact our home. It’s hard to put into words, up at the blackboard, believe me. You can tell them that maybe it’s good they don’t “get” Kafka. You can ask them to imagine his stories as all about a kind of door. To envision us approaching and pounding on this door, increasingly hard, pounding and pounding, not just wanting admission but needing it; we don’t know what it is but we can feel it, this total desperation to enter, pounding and ramming and kicking. That, finally, the door opens . . . and it opens outward — we’ve been inside what we wanted all along. [...]
[...] When a solipsist dies, after all, everything goes with him. [...]
just a great line
I am about the same age and played competitive tennis in the same junior ranks as Tracy Austin, half a country away and several plateaus below her. When we all heard, in 1977, that a California girl who’d just turned fourteen had won a professional tournament in Portland, we weren’t so much jealous as agog. None of us could come close to testing even a top eighteen-year-old, much less procaliber adults. We started to hunt her up in tennis magazines, search out her matches on obscure cable channels. She was about four foot six and eighty-five pounds. She hit the hell out of the ball and never missed and never choked and had braces and pigtails that swung wildly around as she handed pros their asses. She was the first real child star in women’s tennis, and in the late Seventies she was prodigious, beautiful, and inspiring. There was an incongruously adult genius about her game, all the more radiant for her little-girl giggle and silly hair. I remember meditating, with all the intensity a fifteen-year-old can summon, on the differences that kept this girl and me on our respective sides of the TV screen. She was a genius and I was not. How must it have felt? I had some serious questions to ask her. I wanted, very much, her side of it.
How can great athletes shut off the Iago-like voice of the self ? How can they bypass the head and simply and superbly act? How, at the critical moment, can they invoke for themselves a cliché as trite as “One ball at a time” or “Gotta concentrate here,” and mean it, and then do it? Maybe it’s because, for top athletes, clichés present themselves not as trite but simply as true, or perhaps not even as declarative expressions with qualities like depth or triteness or falsehood or truth but as simple imperatives that are either useful or not and, if useful, to be invoked and obeyed and that’s all there is to it.
[...] I argued that it would be deucedly difficult to continue to apply the Adam Smithian economic principles regarding the relationship between scarcity and value to any products that could be reproduced and distributed infinitely at zero cost. I proposed, moreover, that, to the extent that anything might be scarce in such an economy, it would be attention, and that invisibility would be a bad strategy for increasing attention. That, in other words, familiarity might convey more value to information that scarcity would.
To understand what DRM does to artists, you need to understand how copyright and technology interact. Copyright is inherently technological, since the things it addresses—copying, transmitting, and so on—are inherently technological.