Showing posts with label p18. Show all posts
Showing posts with label p18. Show all posts

Thursday, August 01, 2013

Phantom and Admission Review

Phantom and Admission, Movie Review


Every Monday is two for one DVD night at our local video store. Sometimes I pick my movie based on the number of tomatoes it earns on rottentomatoes.com's "tomato meter". Other times, I do not. Either the movie did not turn up on my tomato meter radar (I only read the reviews of movies that make more than 90 percent at rotten tomatoes), or, at the store, I cannot remember how well it did.



At such times, I have to rely only on the blurb on the back of the box -- our video store prints it out in large, senior friendly letters on the back of their boxes. The letters are so large that sometimes, when I forget my glasses, I can still, with effort, make out what the blurb has to say about the movie.
Last night, my double feature consisted of Phantom, a submarine drama, and Admission, which is billed as a light, romcom. Phantom I could not recall seeing at tomatoes. So I had only this:
"A submarine captain suffering from mind-altering seizures (Which are identified in the movie as epilepsy. Why not use the word?) is forced to leave his family when he is rushed into a classified mission. (As opposed to all the submarine crew who do not leave their families?) Haunted by his past and challenged by a rogue KGB group bent on seizing control of the ship's nuclear missile, the fate of humanity rests in the captain's hands when he discovers he was chosen for the mission in the belief he would fail."
I picked this film because I do not like to be bored at my double feature; it looked exiting, an action movie. It worked quite well, the male lead was impressive and carried it well. It seemed realistic, considering that the movie, while based on real events, is utter speculation from start to finish. All we really know is that a Soviet submarine sank in the late 1960's. That is all historians really can be sure of, so top secret was the mission, then and now. If everything in the sub happened as in the movie, we would all owe our lives to this submarine captain who saved civilization from nuclear annihilation.



It was not hard to lose yourself in the film, so realistic are the sets and sounds, but you have to get used to hearing supposedly Russian crewmen speaking American accented English. I thought that they could at least have pronounced the names in the Russian way. It is jarring to hear the name "Vladimir" mangled in the American way, instead of the guttural expletive that Russian mouths spit out. The crew, using an old-even-then diesel submarine, seem impressively competent. The ending is strange, they seem to dredge the sub home to Russia, though the ending titles explain that the sub, or at least its top secret "phantom" cloaking device, remains in American hands.
Admission is a Tina Fay vehicle that, I recalled, did fairly well on the Tomato meter. Still, the story of a university admissions officer, named Portia, no less? How romantic or even interesting can that be? Indeed, one adolescent character, who is forced to travel the world with his adoptive father, romanticizes Portia's boring existence.
Not so much boring, actually, as superfluous.
Admissions officers should not even exist. Universities get to cherry-pick who their students are going to be? Is not that like letting doctors pick only healthy people to cure? Or hiring cops only for places where no crime takes place?



Actually, one character, Portia's romantic rival, picks up on that feeling. She says to Portia something like, "In England our universities do not use the broad criteria of American colleges. We pick students only based on marks. For us, it is the gray cells that matter." Here am I thinking, is that better, or worse? If you have students so smart that you do not really have to teach them, will that not tempt the school not to bother about teaching at all?
Imagine a police department that has few criminals to deal with, and which also is tasked with criminology research. Which is likely to be emphasized, crime fighting or research? Which enhances the reputation of a school like Portia's Stanford, teaching or research? If she does her job well they will not have to worry much about teaching; all the students will teach themselves. They will enter the elite and give full credit to the brand's degree.
There should be a name for this sort of movie, ones that bill themselves as romantic comedies but which are really something else. In this case, Admission is too humorless to be a comedy, and not serious enough to be a drama. Call it an "anomie" flick.
In spite of the lead actor's proven amiability and skill, it is very hard to sympathize with Tina Fey's Portia. She lives with a man for I forget how many years, then when he leaves her for another woman, she can only pretend to care about it. She is depressed, but not primarily because of her relationships. She sees the futility of her work, but does not seek for more. She does find it useful, though, to pretend she is living a tragedy, to play on the pity that her breakup arouses in rivals and colleagues, and turn it to her own ends. She is no motherly type, but the only passion that she shows is for a boy that she thinks is her son. When it turns out that he is not, really, by then the viewer is past caring.
So lacking in commitment is Portia that nothing works out for her, and ultimately, she does not much care. So, why should we?
The feeling you get at the end is a mild sort of fleeting melancholy. Mild because her anomie is just what she has sown and reaped. In the same way, failure to even address its job as an institution of learning is what Stanford seeks and finds. Finally, Portia stands up for a student who seems actually to need to be taught. She pulls a fast one and gets him accepted, even at the price of being fired. Ironically, though, this boy is an autodidact, someone who educated himself. Even more than other applicants, he does not need to go to school in order to learn. He says that he saw early on that he had lousy teachers and role models, so he decided to teach himself. The ideal candidate, actually, for a lousy but high status school. Just what the elite schools seek, someone who requires as little teaching and guidance as possible. Clearly, Portia should not have been fired for picking him, because she was hired to do just this. Anyone who needs good teaching in order to progress, that is the student that needs to be weeded out.
In a sane world, institutions of learning would never get to pick the students they teach, any more than police departments can pick the neighbourhood they patrol, or doctors can weed out sick patients. There would be a separate admissions body that would assign applicants to a school based on sortition (that is, a completely random choice of individuals by lottery). First of all, it would eliminate students who are not capable of higher education. How long does it take for a computer to sort that out, a split second?
Then, everyone would be a candidate.
That is, Stanford would be assigned kids that are rich, middle class and poor, youths with high, middling and low marks, all based on clear statistical criteria. It would be forced to do its job, teaching. Education is a long term thing, but it would only take a generation or two using sortitioning to find out which schools really are elite schools, and which really do deserve to be at the bottom of the heap. The result would be a less elitist, a more democratic society.

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Postscript: Not many movie reviews have a postscript, but this one does. I just read Leo Tolstoy’s assessment of the novels of Guy de Maupassant, and here he lays out three “conditions of a true artistic production,” it needs,
1. the correct, that is, the moral, relation of the author to the subject,
2. the beauty of form, and
3. sincerity, that is, love for what the author describes.

He goes on to point out that when approaching such a work of art, once it has passed these three tests, is to ask, what does the artist have to say that is new?



This movie was clearly written by someone very familiar with the subject matter, that is, the life of an admissions officer. That was new, for me. But beyond that, the artistic value of this film is its statement that it is unlikely that correctness, beauty and sincerity are even possible in today’s moral climate. There is no tragedy in a relationship breaking up that neither party committed to in the first place. Personal anguish, perhaps, but no tragedy. Tragedy and drama require more of the individual than the characters in this film are willing to give. All we can hope for is an ungainly, unpretty, unfunny comedy.



Saturday, April 16, 2011

Towards a Pinocchio Law

Foolishness in the News,

Real Roots of Competition

 

By John Taylor; 2011 Apr 16, Jalal 07, 168 BE

 

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There are several chapters in my book-in-progress on John Amos Comenius and Panorthosia that deal with wisdom. Universal wisdom, pansophy, is, for him, a precondition of world order.

 

As I write about wisdom and pansophy, I try not to comment on the news. If I do that too much, I will surely never finish this book.

 

But the nuclear disaster in Japan made it very hard. What kind of ship of fools would build nuclear reactors in the most earthquake and tsunami prone area on earth? We are talking folly on an epic scale. Really, it is amazing that an entire industry can lie in the faces of the public for so long and not suffer any consequences. I have seen proposals for making the telling of lies illegal. Call it a Pinocchio law. In this case surely, somebody should go to jail for blatant mendacity under Pinocchio legislation. Trouble is, the government of Japan has been doing the same thing to the people from the day the crisis started. Who do you appoint to guard the guardians? Meta-guardians?

 

George Monbiot is going around defending the nuclear case, based on holes he found in a debate he had with Helen Caldecott. He is missing the point. The point is that no nuclear power has ever been generated without heavy subsidies from us, through government. If an economic activity is not economical and it is impossible for insurers to back it up when things go wrong, then what better reason could there be to shut the whole industry down immediately and never look back?

 

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The more news I read, the harder it is to shut up. For example, President Obama railroads the UN and NATO to attack Libya, has U.S. planes lead the assault, then remembers that he is required by the U.S. constitution to inform Congress before engaging in hostilities. Oops. Obama is a law professor advised by dozens of legal experts. How could a blunder like that slip by?

 

The list goes on.

 

Then I ran across this, from Kant's famous peace plan. It expresses one's feelings exactly.

 

"One cannot suppress a certain indignation when one sees men's actions on the great world-stage and finds, beside the wisdom that appears here and there among individuals, everything in the large woven together from folly, childish vanity, even from childish malice and destructiveness." (Immanuel Kant, Idea for a Universal History from a Cosmopolitan Point of View, 1784, http://en.wikiquote.org/wiki/Immanuel_Kant)

 

In setting up a Pinocchio law, all you have to do is set up a leader board where the truth of any public statement is measured according to factual results determined later by statisticians and other experts. Any statement by a public figure should be displayed visually for all to see, if only on the Web. If the facts vary from what is stated by them, have a portrait of that public figure grow its nose a little longer. Once it stretches beyond a certain point, jail time or fines or some other punishment can normalize the image.

 

Again, this is derived from a divine teaching, "by their fruits ye shall know them..." Socrates, according to Xenophon, talked about the same idea. We just have to visualize and put into graphic form, what he describes.

 

"It seems strange enough to me that a herdsman who lets his cattle decrease and go to the bad should not admit that he is a poor cowherd; but stranger still that a statesman when he causes the citizens to decrease and go to the bad, should feel no shame nor think himself a poor statesman." (Xen. Mem. 1.2.32)

 

A few months ago, I audited Karen Armstrong's book, Muhammad: A Biography of the Prophet (2001, from Orion Publishing).

 

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Two quotes from the Qur'an jumped out at me and bit me on the nose. I have been keeping them in a safe box, but I take them out now to show you, very carefully. To me, they are making some very advanced points about evolution. The first talks about cultural evolution.

 

"Unto every one of you We have appointed a (different) law and way of life. And if Allah had so willed, He could surely have made you all one single community: but (He willed it otherwise) in order to test you by means of what He has given you. Vie, then, with one another in doing good works! Unto Allah you all must return; and then He will make you truly understand all that on which you were wont to differ." (Qur'an 5:48)

It is important not to miss what is being said here. We have many cultures, languages and races for a divinely inspired reason. God wants it that way. He does things for a reason. The market fundamentalists did not invent the idea that competition is a good thing. It is a teaching of God. He encourages groups to work apart and vie with one another in excellence, and everybody benefits from the invisible hand -- another religious teaching that did not come from Adam Smith or any other economist, it is scriptural.

 

Abdu'l-Baha, in one of His letters to Dr. Forel, pointed out that the Genesis myth, so often used in opposition to evolution, in fact, is the origin of the whole idea of evolution. It starts off telling how God created light, then earth, then animals, and so forth until humans came along. The entire idea of good coming out of fair competition, in nature, in human ideas, it comes from God's teachings.

 

The other Qur'an quote talks about the good in other faiths. Muhammad looks back at older faiths, Judaism, Christianity, and points out that there are pious believers who, again, "vie with one another in good works." Religion is in essence not a field for self-congratulation on being right while others are in error. It is not even a place where ideas or groups compete; it is a fraternity where true believers lovingly compete with one another in virtue, not as many lamps under many bushels, but in showing one light to the world.

 

"[However] They are not all alike. Among the People of the Book there is an upright community who recite the revelation of God during the night and fall prostrate before Him. They believe in God and the Last Day, enjoin what is right and forbid what is evil, and vie with one another in good works. They are of the righteous and whatever good they do, its reward will not be denied them. God knows those who fear [Him]. (Qur'an 3:113-115)

Baha'u'llah says something parallel when He declares that this faith is not a "field for the foolish and faint of heart," it is a jousting field where you a charger and fight your spiritual battles in the name of God.

 

"This is not a Cause which may be made a plaything for your idle fancies, nor is it a field for the foolish and faint of heart. By God, this is the arena of insight and detachment, of vision and upliftment, where none may spur on their chargers save the valiant horsemen of the Merciful, who have severed all attachment to the world of being. These, truly, are they that render God victorious on earth, and are the dawning-places of His sovereign might amidst mankind. (Baha'u'llah, Kitab-i-Aqdas, para 178, p. 84)

 

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This describes the divine art of struggle and competition, a battle to remove folly, arrogance and insolence at the root. It starts within, it starts with the self-assessment that Baha'u'llah prescribes for us all, every day, every moment of our lives. Anything that visualizes and charts our progress in this regard, has to be welcomed by us, and by all, for ultimately the question, "Who will guard the guardians?" has to be our own vigilant selves in living up to the Covenant.

Wednesday, June 16, 2010

Baha'u'llah's Critique of the Power of Oratory


A Lesson In Rhetoric From the Lord of Hosts

By John Taylor; 2010 June 16, Nur 11, 167 BE


I have hit a snag with People Without Borders and will stop for a time to comment on a passage about words and knowledge, on the speech of God and men. Baha'u'llah wrote in the Tablet to Maqsud that,


"Every word is endowed with a spirit, therefore the speaker or expounder should carefully deliver his words at the appropriate time and place, for the impression which each word maketh is clearly evident and perceptible." (Baha'u'llah, Tablets of Baha'u'llah, p. 172-173)


We relate to things below us, to nature, by direct experience, but things above us are different. They are unspeakable. As a certain philosopher put it, "That of which we cannot speak, we must perforce remain silent." That is why it is always wise to stop, reflect, pray, and meditate before we open our mouth. In this quiet time our compass needle can settle down and tell us what direction is what. Where does the spirit lead, here and now? We can only feel in our heart the way the needle points, for higher forces are invisible, ineffable, beyond understanding. This is always the case with any creative act. We cannot know whence it comes, by definition. Immanuel Kant explains it well in his Critique of Judgement,


"Hence, where an author owes a product to his genius, he does not himself know how the ideas for it have entered into his head, nor has he it in his power to invent the like at pleasure, or methodically, and communicate the same to others in such precepts as would put them in a position to produce similar products. (Hence, presumably, our word Genie is derived from genius, as the peculiar guardian and guiding spirit given to a man at his birth, by the inspiration of which those original ideas were obtained.)"


As for what we can know and can communicate, we have only indirect, virtual means, the Word, the speech of the Manifestation of God, to teach us of what is inherently beyond our comprehension. This Word acts as a mirror that places us in the context of time and eternity. So the way that God talks to us must in turn be our model for how to talk to others. Jesus said, "The words that I speak unto you, they are spirit, and they are life" (John 6:63) Baha'u'llah seems to be saying that for us the context for our speech is the great conditioner of what the spirit of our words should address.

Speak only when you have a hearer, He says in the Hidden Words. He also points out here that every word you say makes an impression that is clear and perceptible. The sign of the spirit is clear; by its fruits we know it. We can easily judge the spirit of our words by looking at their effect upon our listeners. Baha'u'llah continues,


"The Great Being saith: One word may be likened unto fire, another unto light, and the influence which both exert is manifest in the world."


Again, He repeats, you can see the effects for yourself. Look at the faces of your hearers. Fire creates heat. Passion creates emotional fire. Heat only travels a short distance. It is an excitation of atoms; they absorb the heat of the fire and then return to their former state. A blip in the universe's entropy. But light is entirely different. It goes on forever. Your hearers, if they are enlightened, go away changed, forever. Tune into the spirit, say what is right for your time and place, and you will see the results for yourself.


"Therefore an enlightened man of wisdom should primarily speak with words as mild as milk, that the children of men may be nurtured and edified thereby and may attain the ultimate goal of human existence which is the station of true understanding and nobility."


Usually orators are content with fire, but words of light raise listeners to a higher station of understanding and nobility. Who do you know that can do that? Plato said something very similar in my favourite dialog, the Laws.


"Should he not rather, when he is making laws for men, at the same time infuse the spirit of persuasion into his words, and mitigate the severity of them as far as he can?"

 
All the Manifestations were the epitome of meekness in the face of violent opposition. They did not retaliate with words of anger, they showed a spirit of submission before their God. Even Jesus' prediction of the fall of Jerusalem seems to have been said in a spirit more of sadness than anger.

What speaker have you heard who speaks with words as mild as milk? In past months I have taken up listening to speeches and lectures, recorded, broadcast and podcast, as a sort of hobby. I have heard some brilliant points, but words of milk? Hardly. The only instance that I can think of is the talks of Abdu'l-Baha. Indeed, this entire passage seems to be a pointer to Him. Read the talks of the Master, He seems to say, an unknown, no experience as a public speaker, schooled only in suffering and resignation before the onslaught of enemies who included members of His own family. Yet when He spoke for the first time in that church in London, audiences were enthralled. He was swamped with offers to come speak to groups wherever He went.


"And likewise He saith: One word is like unto springtime causing the tender saplings of the rose-garden of knowledge to become verdant and flourishing, while another word is even as a deadly poison."


You do not have to look far to see the effects of words of poison. Suicide bombers are conditioned by such words, as are the "hot spots" of the world. But think of the power of just one word, it can change winter into spring, a scene of death into growth. How important it is for Baha'is to watch what we say. He says it, literally, watch the effects of what you say. If a chill is the result, back off, reflect and pray more, and when you feel the spirit, then talk. And only in the right time and place. The Master did not accept all engagements, he spoke mostly in places of worship, or to audiences concerned with a divine principle, such as equality of women, economic equity or linguistic neutrality (that is, the Esperantists). Prudence, caution, wisdom, all are necessary before you open your mouth to say a word. That is Baha'u'llah's last word on that.


"It behoveth a prudent man of wisdom to speak with utmost leniency and forbearance so that the sweetness of his words may induce everyone to attain that which befitteth man's station."


Sweet words. Words of milk and honey will lead us to the promised land, the Kingdom of God. So be responsible with your words, says the Word to the learned, I have taken away direct power from you, so learn to exercise your persuasive influence carefully. Be reticent, watch the results and your role in society will not be taken away, it will be enhanced, if only you come not to destroy but to fulfil. Just as did at the One who told us, "Follow me, be as I am."


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Tuesday, October 20, 2009

Validation

Other Baha'i bloggers have noted how this sheds light on the holy words: "A kindly tongue is the lodestone of the hearts of men..."




Friday, September 18, 2009

For Bloggers and Speakers

Words of Encouragement for Speakers

"I hope that you will all become eloquent. The greatest gifts of man are reason and eloquence of expression. The perfect man is both intelligent and eloquent. He has knowledge and knows how to express it. Unless man express himself in this day he will remain like a closed casket and one cannot know whether it contain jewels or glass. I desire that all of you may speak on the material and divine sciences with clear and convincing words." (Abdu'l-Baha, Divine Philosophy, p. 103)

A Blogger's prayer:

"Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer." (Psalm 19:14, WEB)

Friday, December 19, 2008




In this revealing documentary, Stephen Fry investigates the story of one of the most important machines ever invented - the Gutenberg Press.