Roger Caillois on Schizophrenia

Mimicry and Legendary Psycasthenia (1935):

I will [...] briefly describe some personal experiences, but which are wholly in accord with observations published in the medical literature, for example with the invariable response of schizophrenics to the question: where are you? I know where I am, but I do not feel as though I'm at the spot where I find myself. To these dispossessed souls, space seems to be a devouring force. Space pursues them, encircles them, digests them in a gigantic phagocytosis. It ends by replacing them. Then the body separates itself from thought, the individual breaks the boundary of his skin and occupies the other side of his senses. He tries to look at himself from any point whatever in space. He feels himself becoming space, dark space where things cannot be put. He is similar, not similar to something, but just similar. And he invents spaces of which he is "the convulsive possession." All these expressions shed light on a single process: depersonalization by assimilation to space, i.e., what mimicry achieves morphologically in certain animal species.

The End Doesn't Justify the Memes

Mind Hacks lists two TED talks on memes:

• Daniel C Dennett on 'the awesome power of memes'.


• Susan Blackmore on 'memes and temes'.

Months ago, reading up on this area of study, memetics seemed worth considering (especially Blackmore's passionate explanations). But after reading Darwinizing Culture: The Status of Memetics as a Science (2000), a collection of essays by experts from different fields on this new discipline, edited by Richard Aunger. I was quite disappointed that in Dennett's foreword he says 'I am not entirely persuaded by any of the chapters in this book'. (vii)

Of the nine contributors to the collection five object to the idea forwarded by memeticists:

• Rosaria Conte makes a most polite assessment of meme literature using the social cognitive perspective. She praises advantages of the field and describes some disadvantages but focuses on one unsatisfactory aspect: the conceptualization of the requirements of memetic processes.



• Robert Boyd and Peter J Richerson conclude that memes are not 'a universal acid' (one of Dennett's metaphors in Darwin's
  Dangerous Idea) and assert that 'population thinking is a better mousetrap'. (161)



• Dan Sperber's objection has to do with memeticists not having empirical evidence to support their claims that '...in the micro-processes of cultural transmission, elements of culture inherit all or nearly all their relevant properties for other elements of culture that they replicate.' (173) He ends by saying 'imitation, even if not ubiquitous, is of course well worth investigating. The grand project of memetics, on the other hand, is misguided'. (173) But there's hope in studying imitation.



• Maurice Bloch puts forward the previous arguments against the diffusionists by American and British critics:
  
  
  1. Memes like traits don't spread like a virus but are 'continually and completely made and unmade during communication' (I still have to read more on this) and;
  
  
  2. Culture is not a single isolable type which means that transmission of it is of many types. (201)
  
  
  He simply thinks that memes don't exist and Blackmore (whose 'The meme's eye view' essay argues strongly for memes) hasn't presented convincingly her case.



• To this Adam Kuper agrees by concluding that '[memetecists have] yet to deliver a single original and plausible analysis of any cultural or social process'. (187)

Coriana Six provides a more thorough assessment of the collection (December 2007).

In Blackmore's The Meme Machine and most of her articles found online, it is easy to take Bloch's side. Blackmore is quite passionate about her study but most of her research is speculative. She has an article in Aesthetica Magazine (July 2006) called Memes, creativity and consciousness:

We are the meme machines that culture is using for its own propagation. No wonder the planet is in such dire straights; we have unwittingly taken on this parasitic new replication system and it is spreading all over the globe, using up all the natural resources. This is how I became interested in the role of art and creativity. We may think that human consciousness is what makes us creative, but on this new view, all creativity is an evolutionary process. Just as elephants and the AIDS virus were novel creations of genetic evolution, so all of music, literature, and art are novel creations of memetic evolution. We human meme machines copy old memes, mix them up in our heads, and spew out new combinations--the most creative of us being the best copiers and recombiners of memes.

Reading this should convince any artist that memeticists like Blackmore 'overstand' the creative processes. In his recent Enlightenment lecture at the University of Edinburgh, Steven Pinker was asked his opinion of memes. His reply: after 32 years, the study of memes has yielded no great progress. In How the Mind Works (1997) he says: '...a complex meme does not arise from the retention of copying errors...[but] because some person knuckles down, racks his brain, musters his ingenuity, and composes or writes or paints of invents something'. (209)

---

Mind Hacks also reports that in 2006 Dennett had a falling out with fellow Darwinian Michael Ruse.

Some of the exchange can be found in When evolutionists attack, where Ruse says:

'I am a hardline Darwinian and always have been very publicly when it cost me status and respect--in fact, I am more hardline than you [Dennett] are, because I don't buy into this meme bullshit but put everything--especially including ethics--in the language of genes.'

Dan Sperber on Cultural Transmissions

An Epidemiology of Representations (July 2005): A talk with Dan Sperber.

Just as the human mind is not a blank slate on which culture would somehow imprint its content, the communication process is not a xerox machine copying contents from one mind to another. This is where I part company not just from your standard semiologists or social scientists who take communication to be a coding-decoding system, a transmission system, biased only by social interests, by power, by intentional or unconscious distortions, but that otherwise could deliver a kind of smooth flow of undistorted information. I also part company from Richard Dawkins who sees cultural transmission as based on a process of replication, and who assume that imitation and communication provide a robust replication system.

Bad Rhymes

Rhyme Crime: The 20 Worst Rhymes in Pop Music: When Smokey Robinson and Stevie Wonder managed to rhyme 'public' and 'subject' in 'Tears of a Clown', it was sheer genius. Getting that perfect coupling of words and phrases is what makes for a brilliant song. Then there are musicians who just write down words because they rhyme, or because they think they rhyme, and hope that we won't notice that the lyrics don't make any sense. Some examples:

Giant steps are what you take, Walking on the moon, I hope my legs don't break, Walking on the moon. Sting phones it in again. Are limb injuries a big concern for astronauts? Really? Wouldn't an injury be less likely in the diminished gravity? 'It’s one giant leap for man, it’s one, ouch, my ankle!' On the Peking ferry I was feeling merry, Sailing on my way back here, I fell in love with a slit-eyed lady, By the light of an eastern moon, Shangai Lil never used the pill. You have to love this [Rod Stewart] verse from what is actually a great song. It has it all--cultural insensitivity, geographic fallacies, clichés and of course really bad rhymes. Shanghai Lil sounds like a Sino-Germanic hooker from a 1930's movie. The only thing a river knows, Is runnin' to the sea, And every spring when a flower grows, It happens naturally. Where is our Gravol? [Michael] Bolton makes Lionel Ritchie read like John Keats. I'm like a bowl of gumbo, You ain't hotter than this, I'm what they play in the clubo. All right, making fun of Mariah Carey is like making fun of the kid with the helmet on the short bus, but c'mon, this line deserves some recognition. But then again, Carey is like gumbo--lumpy, thick, and of indeterminate ethnicity. (Ed Note: Thanks to user CentralTheme for pointing out that the offending gumbo/clubo rhyme is rapped by Mystikal, not sung by Mariah. For more Mystikal related hilarity, checkour Cliffs Notes on Mystikal's 'Pussy Crook'.)

[poll] Taxing Music: BBC Radio 6 Music's quest to find the worst music lyrics:

#6: Toto's 'Africa' The wild dogs cry out in the night, As they grow restless longing for some solitary company, I know that I must do what's right, Sure as Kilimanjaro rises like Olympus above the Serengeti. #1: Des'ree's 'Life' I don't want to see a ghost, It's the sight that I fear most, I'd rather have a piece of toast, Watch the evening news.

Poetry Doctor: How to Tell Good Rhymes from Bad Rhymes (2007) by David B Axlerod: If a poem is obsessed with rhyming, if the rhyme is clearly there in the way of saying what the poet means, it can be said to be a bad rhyme. This, of course, assumes that the purpose of the poem is to say something to the reader and that the message comes before the rhyme.

Guide to Bad Rhymes (2006) from the Worldwide Center for the Study of Lief: A list of the most annoying, cliché words pairs that should be avoided as much as possible. They represent the most widely used rhymes that can ruin songs by their predictability.

Heretical Rhyme Generator: This assault on the aesthetic brought to you by Steric Hindrance Inc.

Kieslowski on the World

Krzysztof Kieslowski: Everyone wants to change the world whenever they make the effort to do something. I don't think I ever believed the world could be changed in the literal sense of the phrase. I thought the world could be described.

Thirty Years of Spam

Spam turning 30 this month, no gifts please: The culprit: Gary Thuerk, a marketer for the old Digital Equipment Corporation. His crime: Sending a sales e-mail to 393 users on Arpanet (then a US government computer network and the predecessor of today's Internet). Little did Thuerk know that he'd just become the world's first spammer.

One of the best spams ever (2002): Received by Scott Graneman.

Ethnomathematics

[pdf] Peace, Social Justice, and Ethnomathematics (2007) by Ubiratan d'Ambrosio:

Issues affecting society nowadays, such as national security, personal security, economics, social and environmental disruption, relations among nations, relations among social classes, people's welfare, the preservation of natural and cultural resources, and many others can be synthesised as Peace in its several dimensions: Inner Peace, Social Peace, Environmental Peace and Military Peace.These four dimensions are intimately related. Social Justice, the theme of this book, naturally leads to Social Peace. Although, as I said, the four dimensions of Peace are intimately related, in this chapter I will focus my reflection on Social Justice and how can Ethnomathematics contribute to it.

Ethnomathematics: an absolute key for Mathematics education (1998): Needless to say how native algorithms to perform these operations are culturally-dependent and, therefore, are different. That is why the (Ethno)-Mathematics becomes absolutely essential for mathematics education.

Ethnomathematics Digital Library (2005): Around seven hundred items relevant to the Pacific region.

[old video] Filipino must-see, popular 'Ethnomathematics': If you're Filipino, once you see it, you will know the 'algorithm', then you will want to wash your eyes.

The Dialectic of Narrative: The Pretextual Paradigm of Discourse in the Works of Madonna

[via neatorama] The Postmodernism Generator: Written by Andrew C Bulhak using the Dada Engine, a system for generating random text from recursive grammars, and modified very slightly by Josh Larios (this version, anyway. There are others out there).

Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity (1996): Alan Sokal's now famous parody essay that was published in Social Text.

More papers on the 'affair' here.

The Abuse of Science: An Interview with Alan Sokal:

'But our dispute is not primarily with philosophers of science. We're more worried about the gross abuses and gross exaggerations of these ideas which originated in philosophy of science but which have trickled down in vulgarised form to anthropology and cultural studies. People just talk about the incommensurability of paradigms as if it were an established fact.'

[wiki] Sokal affair.