Brain Pickings

Posts Tagged ‘interview’

09 MAY, 2012

Grim Colberty Tales: Maurice Sendak’s Last Video Appearance

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“I don’t write for children. I write — and somebody says, ‘That’s for children!'”

The world is a little dimmer this week at the news that Maurice Sendak has died at the age of 83, he who gave us such cultural treasures as Where The Wild Things Are and such hidden gems as these little-known Velveteen Rabbit illustrations. It is perhaps some kind of cosmic joke that this week also marks the release of Stephen Colbert’s first children’s book, I Am A Pole (And So Can You!), which features possibly the best book blurb of all time, by none other than Sendak himself:

The sad thing is, I like it.

In this two-part interview titled Grim Colberty Tales with Maurice Sendak, recorded in January 2012, Sendak makes his last known video appearance and banters with Colbert, lucid and wryly witty as ever, about everything from the state of children’s literature today to the free market to being gay.

COLBERT: Why do you write for children?

SENDAK: I don’t write for children. I write — and somebody says, ‘That’s for children!’ I didn’t set out to make children happy or make life better for them, or easier for them.

COLBERT: Do you like them?

SENDAK: I like them as few and far between as I do adults — maybe a bit more, because I really don’t like adults at all.

Maurice Sendak (left) and Stephen Colbert draw a pole. Sendak's drawing, true to his signature wit, depicts a Polish woman holding a pole.

In the second part, Colbert reads from I Am A Pole (And So Can You!) and gets a drawing lesson from Sendak.

COLBERT: What does it take for a celebrity to make a successful (children’s) book, what do I gotta do?

SENDAK: You’ve started already by being an idiot. That is the very first demand.

Top photo via MSNBC

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30 APRIL, 2012

Orson Welles on Work-Life Balance and the Gift of Ignorance (1960)

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“There is a great gift that ignorance has to bring to anything, you know.”

We’ve already seen how ignorance fuels science, but most any creator would also attest to its centrality to the creative process. Whether we call it “ignorance” or “beginner’s mind,” this radical openness to uncertainty is central to the act of creation. In this excerpt from The Paris Interview, conducted in his Parisian hotel room in 1960, Orson Welles testifies to the gift of ignorance:

I didn’t know what you couldn’t do. I didn’t deliberately set out to invent anything. It just seemed to me, ‘Why not?’ There is a great gift that ignorance has to bring to anything, you know. That was the gift I brought to [Citizen] Kane… ignorance.

At a different point in the interview, Welles is asked, “Would you say that you live to work or work to live?” His answer embodies the secret of finding purpose and doing what you love, or as Sir Ken Robinson has put it, working from your element:

I think that working is part of life, I don’t know how to distinguish between the two… Work is an expression of life for me.

Now for a related rant, which isn’t actually a rant so much as a Very Important Point: Last week, Coudal posted a link to the first video on Vimeo, which I watched in the morning and kept open in a tab to write about in the evening. By the evening, however, the video had been pulled down from Vimeo for copyright violation. (Luckily, I was able to transcribe the dialogue from the cached player and use it to search for the interview elsewhere; I found it on YouTube, where it remains apparently undetected so far.)

Somewhere, some rights-holder — in this case, Kultur Video — decided it was better for the world that no one see the interview online than that people see it and no one profit from it. This, right here, is the deepest, saddest brokenness of current thinking on intellectual “property” as a wealth of humanity’s greatest intellectual and creative treasures rot in the clenched talons of rights-holders unable to monetize their properties and unwilling to make them available for free. As long as we continue to place commercial profit above cultural profit, especially when it comes to archival materials and cultural preservation, we are doomed to a future bitterly divorced from its past.

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26 APRIL, 2012

Philosopher John Searle Defines Consciousness

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‘Consciousness is real and irreducible — you can’t get rid of it.’

Understanding what it means to be human and, more specifically, the nature of consciousness, has long occupied scientists and philosophers alike. We’ve seen consciousness explained as a connectome, a rainbow, and a kind of meaningful whole composed of meaningless parts. In this short video, philosopher John Searle defines consciousness by its four features — it’s real and irreducible, caused by brain processes, exists in the brain, and functions causably — and argues for a biological understanding that counters many of the philosophical conceptions. Perhaps a reductionist take — does the whole of our existence and purpose really amount to a set of biological processes? — but a fascinating one nonetheless.

We have to think of consciousness as a biological phenomenon. It’s as much a part of human and animal biology as digestion, or photosynthesis, or the secretion of bile, or mitosis… The main difference, at least in our present state of knowledge, is that we have a better understanding of digestion than we do of consciousness. The brain is a tough nut to crack.

For a deeper dive, see Searle’s fascinating Mind: A Brief Introduction.

https://www.amazon.com/dp/0375869832/ref=as_li_ss_til?tag=braipick-20&camp=0&creative=0&linkCode=as4&creativeASIN=0375869832&adid=02YXM5MD2VFTBCC5WMM6&Brain Pickings has a free weekly newsletter and people say it’s cool. It comes out on Sundays and offers the week’s best articles. Here’s what to expect. Like? Sign up.

17 APRIL, 2012

E. B. White on the Role and Responsibility of the Writer

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“Writers do not merely reflect and interpret life, they inform and shape life.”

Recently, heading to Columbia to take part in a symposium on the future of journalism — a subject that feels at once on some great cusp and under the weight of a myriad conflicting pressures — I found myself revisiting E.B. White’s spectacular 1969 conversation with The Paris Review’s George Plimpton and sidekick Frank H. Crowther, included in the altogether superb interview, included in the altogether unputdownable The Paris Review Interviews, vol. IV (public library).

White — who has also voiced strong opinions on the free press and, of course, the architecture of language — shares some timeless yet strikingly timely insights on the role and the responsibility of the writer:

A writer should concern himself with whatever absorbs his fancy, stirs his heart, and unlimbers his typewriter. I feel no obligation to deal with politics. I do feel a responsibility to society because of going into print: a writer has the duty to be good, not lousy; true, not false; lively, not dull; accurate, not full of error. He should tend to lift people up, not lower them down. Writers do not merely reflect and interpret life, they inform and shape life.

One important reflection is that in 1969, implicit to the very nature of print was a kind of accountability, a truth standard that engendered in White this sense of “responsibility to society.” As news and opinion have shifted online, a medium much more fluid and dynamic, this notion of baked-in accountability no longer holds true and, one might observe, has allowed journalistic laziness that would never have been acceptable in White’s heyday. What standards and expectations we adopt and instill in writers and publishers today will “inform and shape life.”

When asked how he sees the role of the writer in an era “increasingly enamored of and dependent upon science and technology” — bear in mind, this is 1969 — White answers:

The writer’s role is what it has always been: he is a custodian, a secretary. Science and technology have perhaps deepened his responsibility but not changed it. In ‘The Ring of Time,’ I wrote: ‘As a writing man, or secretary, I have always felt charged with the safekeeping of all unexpected items of worldly or unworldly enchantment, as though I might be held personally responsible if even a small one were to be lost. But it is not easy to communicate anything of this nature.’

A writer must reflect and interpret his society, his world; he must also provide inspiration and guidance and challenge. Much writing today strikes me as deprecating, destructive, and angry. There are good reasons for anger, and I have nothing against anger. But I think some writers have lost their sense of proportion, their sense of humor, and their sense of appreciation. I am often mad, but I would hate to be nothing but mad: and I think I would lose what little value I may have as a writer if I were to refuse, as a matter of principle, to accept the warming rays of the sun, and to report them, whenever, and if ever, they happen to strike me. One role of the writer today is to sound the alarm. The environment is disintegrating, the hour is late, and not much is being done. Instead of carting rocks from the moon, we should be carting the feces out of Lake Erie.

I love this notion of a custodian, or secretary, or interpreter, of culture. Though the word “curator” is tragically flawed, the ideals at its heart — to shine a light on the meaningful, to frame for the reader or viewer what matters in the world and why — remain an important piece of the evolution of authorship. What White describes as the role of the writer is very much the role of the cultural custodian today, in the broadest, most platform-agnostic sense of the role possible.

But perhaps most brilliantly, in one swift sentence White captures everything that’s wrong with the sensationalism that permeates media today, from the HuffPostification of headlines to the general linkbait alarmism of language designed to squeeze out another barely-monetized pageview:

Shocking writing is like murder: the questions the jury must decide are the questions of motive and intent.

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