Wallace // Both Flesh and Not
Both Flesh and Not is yet another collection of incredible essays by David Foster Wallace, many of which are prescient and deal with exactly the same set of challenges around attention economics / consumer capitalism / the self that I find myself still struggling with.
In particular, I loved:
- Roger Federer as Religious Experience. “Inspiration is contagious”
- Fictional Futures and the Conspicuously Young - hits many of the same issues as another of my DFW favorites, E Unibus Pluram: Television and US Fiction
- Deciderization 2007 - a Special Report - explores the complexity, nuance, challenges of mass media / information deluge, the necessity of mediation, and the problems that arise from it
A few of my favorite bits:
FEDERER BOTH FLESH AND NOT
… Which sounds very high-flown and nice, of course, but please understand that with this guy it’s not high-flown or abstract. Or nice. In the same emphatic, empirical, dominating way that Lendl drove home his own lesson, Roger Federer is showing that the speed and strength of today’s pro game are merely its skeleton, not its flesh. He has, figuratively and literally, re-embodied men’s tennis, and for the first time in years the game’s future is unpredictable. You should have seen, on the grounds’ outside courts, the variegated ballet that was this year’s Junior Wimbledon. Drop volleys and mixed spins, off-speed serves, gambits planned three shots ahead—all as well as the standard-issue grunts and booming balls. Whether anything like a nascent Federer was here among these juniors can’t be known, of course. Genius is not replicable. Inspiration, though, is contagious, and multiform—and even just to see, close up, power and aggression made vulnerable to beauty is to feel inspired and (in a fleeting, mortal way) reconciled.
FICTIONAL FUTURES AND THE CONSPICUOUSLY YOUNG
This schism between young writers and their older critics probably extends to the whole issue of strategic reference to “popular culture” in literary fiction. The artistic deployment of pop icons—brand names, television programs, celebrities, commercial film and music—strikes those intellectuals whose consciousness was formed before the genuine Television Age as at best frivolous tics and at worst dangerous vapidities that compromise fiction’s “seriousness” by dating it out of the Platonic Always where it properly resides. A fine and conscientious writing professor once proclaimed to our class that a serious story or novel always eschews “any feature that serves to date it,” to fix it in history, because “literary fiction is always timeless.” When we protested that, in his own well-known work, characters moved about in electrically lit rooms, propelled themselves in autos, spoke not Anglo-Saxon but post-WWII English, inhabited a North America already separated from Africa by continental drift, he amended his ruling’s application to those explicit references that would date a story in the transient Now. Pressed by further quibbling into real precision, his interdiction turned out really to be against what he called the “mass-commercial-media” reference. At this point, I think, trans-generational discourse breaks down. For this gentleman’s automobiled Timeless and our F.C.C.’d own were different. Time had changed Always.
The technical coin, too, has a tails. For instance, it’s not hard to see that the trendy Ultraminimalism favored by too many C.Y. writers is deeply influenced by the aesthetic norms of mass entertainment. Indeed, this fiction depends on what’s little more than a crude inversion of these norms. Where television, especially its advertising, presents everything in hyperbole, Ultraminimalism is deliberately flat, understated, “undersold.” Where TV seeks everywhere to render its action either dramatic or melodramatic, to move the viewer by displaying constant movement, the Minimalist describes an event as one would an object, a geometric form in stasis; and he always does so from an emotional remove of light-years. Where television does and must aim always to please, the Catatonic writer hefts something of a finger at subject and reader alike: one has only to read a Bret Ellis sex scene (pick a page, any page) to realize that here pleasure is neither a subject nor an aim. My own aversion to Ultraminimalism, I think, stems from its naive pretension. The Catatonic Bunch seem to feel that simply by inverting the values imposed on us by television, commercial film, advertising, etc., they can automatically achieve the aesthetic depth popular entertainment so conspicuously lacks. Really, of course, the Ultraminimalists are no less infected by popular culture than other C.Y. writers: they merely choose to define their art by opposition to their own atmosphere. The attitude betrayed is similar to that of lightweight neo-classicals who felt that to be non-vulgar was not just a requirement but an assurance of value, or of insecure scholars who confuse obscurity with profundity. And it’s just about as annoying.
Then consider that well-known, large, “ignorant” segment of the population that believes on a day-to-day level that what happens on televised dramas is “real.” This, the enormous volume of mail addressed each day to characters and not the persons who portray them, is the iceberg’s extreme tip. The berg itself is a generation (New) for whom the distinction between (real) actor artificially portraying and (pretend) character genuinely behaving gets ever more tangled. The danger of the berg is badness and cost—a shift from an understanding of self as a character in a great drama whose end is meaning to an understanding of self as an actor at a great audition whose end is seeming, i.e., being seen.