Saturday, February 21, 2015

A Most Delicate Monster

Caliban; one of Shakespeare's most complex and ambiguous characters; deformed, instinctive, malevolent… and misunderstood. He is the only inhabitant of the island not to take a human form, a distortion that extends well beyond his physical appearance: "as disproportioned in his manner as in his shape". Left alone on the island after the death of his mother, he is befriended by Prospero, trained by him, taught language and for a short time, it seemed, remained in his favorable company. Through a combination of circumstances gone unmentioned by the play, Caliban seeks to "defile the honor of [Miranda]", which prompts Prospero to cast him out of kindness; riddling him with agonizing pain and enslavement. Realizing he has been brought into servitude on the island he believes to be inherently his own, Caliban turns to his more instinctive and violent tendencies and plots to usurp Prospero. Though it may seem strange, I find in more ways than one I identify with Caliban.
Unusual, it might seem, that I align myself so much with this monster so many believe to be a cursing, malignant, and brutish villain. But a closer look reveals the link to have much deeper symbolical meaning. But first, a few reasons why you might believe Caliban to be the sluggish, malignant monster many have portrayed him as. Of course, the most pressing issue is the several-times mentioned actions of Caliban that brought him dangerously close to "defiling [Miranda's] honor", which, of course, you can assume what that means. But when we take a look at how Miranda is portrayed in the original play and other since adaptations of it, there begins to shine a different light on the subject of Caliban's debated villainy. 
In particular, the version of The Tempest that our Shakespeare class was watching, Miranda was headed down the same path with Ferdinand… that is to say, Ferdinand was also going to 'defile her honor', per sae, before they were married; and Miranda was in full compliance. The only difference being, that Prospero was more in support of this relationship, as opposed to Caliban. Mayhap because Ferdinand was more worthy, or a prince? Perhaps Caliban did have softer feelings for Miranda, and he took the blunt of Prospero's wrath in a similar situation. This isn't to say that Caliban's actions were entirely justified. However, I think he is entitled to more merciful and just treatment than that which Prospero gives him.
With this perspective, Prospero being somewhat interested in the status Ferdinand offered, it is easy to see Prospero as being someone who would act in syrupy kindness towards Caliban until a point where Caliban would begin to trust him. Then, Prospero gained control of the island by forcing Caliban into slavery with both physical and psychological abuse. With a 21st Century mindset, we can compare Caliban's situation to that of the victims of European colonization. In a broader sense, Caliban stands for the countless injured parties of European imperialism and injustice; those who were disinherited, exploited, and subjugated. Like him, the learned a conqueror's language and perhaps even some of their values; and like him, they endured enslavement and contempt from their usurpers and eventually rebelled. Like him, they were torn between indigenous culture and culture superimposed on them.
Caliban is berated several times for being one angst and cursing, but many neglect to notice that Prospero (or Miranda, depending on which version of the play you are reading) was the one who taught him language. Would he have learned culture-specific swear words in a language he was not by birth raised up in? I think not. Quoting section 1.2.24 of the play, in which Prospero (or, again, Miranda) says 
[...] I pitied thee,
Took pains to make thee speak, taught thee each hour
One thing or other: when thou didst not, savage,
Know thine own meaning, but wouldst gabble like
A thing most brutish, I endow'd thy purposes
With words that made them known. But thy vile race,
Though thou didst learn, had that in't which good natures
Could not abide to be with; therefore wast thou
Deservedly confined into this rock,
Who hadst deserved more than a prison.
In other words, Prospero suggests that Caliban's "vile" race and lack of language makes him deserving of the status of a slave. Hmmm, isn't this exactly what the European imperialist philosophy was? When Caliban declares "This island's mine, by Sycorax my mother"  we are reminded that Prospero effectively took over the island and made Caliban his slave. 
Whilst Caliban is coarse, vulgar, and misshapen, his speech differs from that of Shakespeare's other rogues in that his speech contains a remarkable amount of passages in verse- an inspiring and poetic form normally reserved for noble and dignified heroes. For example, in this passage where he describes the inflictions set upon him by Prospero:
            All the infections that the sun sucks up
            From bogs, fens, flats, on Prosper fall and make him
            By inch-meal a disease! His spirits hear me
            And yet I needs must curse. But they’ll nor pinch,
            Fright me with urchin–shows, pitch me i’ the mire,
            Nor lead me, like a firebrand, in the dark
            Out of my way, unless he bid ‘em; but
            For every trifle are they set upon me;
            Sometime like apes that mow and chatter at me
            And after bite me, then like hedgehogs which
            Lie tumbling in my barefoot way and mount
            Their pricks at my footfall; sometime am I
            All wound with adders who with cloven tongues
            Do hiss me into madness.”
In another, he speaks of the island homeland he feels he has been robbed of, and produces some of the most beautiful and stirring imagery in the whole play:
 “Be not afraid, the isle is full of noises,
            Sounds, and sweet airs, that give delight and hurt not.
            Sometimes a thousand twanging instruments
            Will hum about mine ears, and sometimes voices,
            That if I then had waked after long sleep,
            Would make me sleep again; and then in dreaming,
            The clouds methought would open, and shew riches
            Ready to drop upon me: when I wak’d,
            I cried to dream again.”
Caliban seized upon the ability to articulate his sense of identity and sensitivity to his treatment as something incredibly humanizing. It's this delicate, poetic side that I have combined with my own experiences to produce what I believe is Caliban's true self, underneath the monstrous exterior and bitter angst. Caliban reminded me of what it feels like to be someone alienated, someone who has set themselves at a distance and underneath a shell of anger to avoid being hurt again. If you don't fit in, people treat you differently; they are harsh with their words and with their hands and some may deceive you outright for their own personal gain. They try to tear away your inner strength and you right to feel loved. When you are told that you are credulous, stupid, ugly, slow, sub-normal, even vile… you start to become it. Because you think that's all the identity you can have. I think it was the same for Caliban.
Caliban gives us a concept difficult to grasp and painful to think about. Despite being the least human appearance-wise, deep down he has suffered pains whose crippling agony most of us suffer on a daily basis. Like all of us, he has made mistakes and continued to make mistakes. He has plotted, been plotted against, and more than once fallen under deceit. To some he is a villain and to others he is not, and things aren't perfect for him in the end. In a way, Caliban is like each of us. 
Perhaps it is the decay of our own sense of self-worth that leads us to toss the mirror aside in fear and to resent Caliban for the allegory he so portrays.


^A portrayal of Caliban in one production of Shakespeare's The Tempest

Friday, February 20, 2015

On the Essence of A Priori in Metaphysics

A priori is an existence of knowledge transcending our experiences. It would be like knowing what the world looks like with a fourth physical dimension or seeing the composite of color without ever having seen, or even without knowing you were supposed to see. It is unfathomable. It is not the speculation, but the knowing of what you cannot know. It is the inexplicable understanding that reaches beyond one's capacity for thought.
And it is what we all aspire to; in our quest for the great and godly recognition of the universe's purpose and intent.  We cannot truly know until we rise above the limits of what we are able to know, to grasp; until we break free of the boundaries of thought. This takes a kind of a priori conceivably only existence of immortal omniscience, a discernment of the interworkings of matter and non-matter that is completely out of the grasp of erred human thought. The only way we may reach beyond the mind to take hold of a knowledge that is not ours, that we cannot comprehend, and to begin to unwind it; is to accept the omnidirectional transmittance of a metaphysical being; the One collection of thought and matter that excels our limited experience.
The possession of a priori is not in our knowing, but in an omissible knowing that is not ours. And even then, it is beyond our perception; much like the blind who have never seen still cannot see what is described to them; what light, what color; and the qualities of language and its interpretation are lost to the inevitable void and nonexistence of an explanation that cannot be identified nor interpreted.
Until language and its cognizance are perfect in understanding, we will never be able to take hold of the experiences and reason of the world beyond us. We will never reach into the indefinable nature of what we do not know and cannot understand. We are an abyss of thought; our unique perceptions lost to the wind or sunk into the sea. We desert the earth, deprive it at our death, leaving with a substantial feeling of après moi le déluge. What we try to convey fades and is crackled, encoded; becoming lost in the unreachable enigma of interpretation. We, as humans, cannot fathom the nature of a priori. And until our language is perfected and every heart understood, until God himself reaches out from infinite dimension, we never will.

Could you describe time to someone who had never experienced it?


*Theories based in part on moral points addressed by Immanuel Kant's Judgments*

Jonathan, Fly Home!

Some Ramblings to do with Skepticism, Dogma, and Perfection in the Book by Richard Bach

Jonathan Livingston Seagull is arguably the most manifestly allegorical book ever published and certainly the most emblematic one involving seagulls. It focuses, first, on the importance of growth unabashed of dishonor; secondly, the impossible idea of achieving perfection through transcending our physical limitations of reality; in the third part, the worthlessness of knowledge when it is not transmitted, when those intellectuals who have acquired it refuse to convey their awareness to those considered more lowly; finally, the inability of the blindly obsequious to attain more than a mere feeling of safety in performed duty, and the need of skepticism to achieve true spiritual enlightenment.
Jonathan's teachings, attesting to the value of the unorthodox and immaterial, soon morph into something surprisingly cult-like; a medium that makes him more a god than a teacher and, therefore, his knowledge unable to be truly heard nor comprehended. He is lost to the worship of the masses and his perception is entirely forsaken.
As horrifyingly catastrophic as this decay is, it is the perfect allegory for the human condition in our constant vertigo of existence. We are torn between the faithful stability of dogma, tradition; and the brutally grueling, yet satisfying progress towards enlightenment. Reason must rise from the ashes of its own destruction; and as soon as the teachings of reason are revered, they are once for engulfed in flame. The perfect portrayal of reason, then, is a phoenix in seagull's clothing. And it must be painstakingly reborn in a cycle of generations. If we would only learn to live in curiosity, to journey through the ramblings of our own paths; instead of blindly submitting to a religious reverence of epiphanies past! We could learn a thousand lifetime's worth in one. Progress would not be so harrowingly stripped down, nor would it be limited to gradual, tipsy steps, nor would it be confined to perfection!
Now, wait, pause a second. Doesn't this book directly state, "Our purpose for living is to find that perfection and show it forth"? Doesn't it shout from its very pages, that perfection has no limits?! It does, and more. But through the paradoxical character Chiang are highlighted the imperfections of "perfection". The mere struggle towards perfection is arguably the most pretentious and futile goal of all. For one thing, the course towards perfection will be sabotaged by failures; riddled with these malfunctions all the way through. If we consider the arrival, not the journey, to perfection to be of the solitary importance; we have already failed. Any point in time or space could be considered an attempt at perfection. If we have failed even once, we are tarnished in our attempts. If we are tarnished, we are wholly unable to be perfect in and of ourselves. "Ex ficus ficum"-- figs from fig trees. We produce what we are. If we have at any point produced imperfection, we ourselves are imperfect.
One could argue, then, that perfection is subjective. However, that statement defeats the logic of its own intended purpose. If perfection is subjective, anyone may believe that I have already achieved it. Therefore, I have no need to strive towards its discovery.
Finally, let's take a look at the effects of this so-called perfection on Chiang himself, based on the description of his reaction to Jonathan's transcendence of the material-- "utterly unimpressed". He has lost his joy in perfection! What is, then, perfection's purpose? It does not satisfy curiosity, nor enable growth. It is the terminal velocity of existence, only surpassable once realized to be yet another limitation of the possible.
No, then, it is not perfection that we should seek out. It is the human desire, but not the human need. Our souls crave the possible-- which, more than perfection, is set with infinite limits. Whereas perfection is rooted in the arrival, possibility is joyous in the journey. This is why it enables us to achieve more; because we never succeed in defining the limits of it.
And so we conclude with a statement of our world today: We are "hemmed now with authority and ritual… strapped now to strangle freedom." I urge you, friends, teachers, fellow travelers on this cosmic journey; not to chain yourself to the worship of perfection, but to set yourself free to the torrents of possibility. And in doing so, you will achieve more than could ever be imagined.







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