486. Consciousness Doled Out in Bullets
April 17, 2015
I have covered a lot of ground in getting this far with my blog telling the inside story of consciousness. I here offer an opportunity to see that journey not as a sequence of hesitant steps, but as an adventure entire in itself. Here are a few bulleted reminders of the stages I have passed through.
- Consciousness is a collaborative effort between mind, body, and world. It intercedes between perception and action, and can be bypassed by reflex thinking, rote learning, mimicry, habits, routines, prejudice, and ideology.
- Solving the world puzzle from the perspective provided by our minds is a matter of conjecture based on personal experience, not knowledge, not truth.
- Perception provides not a glimpse of the world so much as a heightened impression of the world from a particular wayfarer’s point of view.
- Like Plato, we all share in the common failing of mistaking our personal solution to the world puzzle for the way the world really is. Our beliefs are custom-made for true believers (that is, ourselves, who couldn’t be more earnest).
- The more ardently we hold our beliefs, the more likely we are to be wrong.
- Expectancy and recognition reveal the participation of memory in perception.
No matter how finely we resolve the tissues of the brain, consciousness will elude us because it is an ongoing process of engagement between our minds, actions, and the world.
- Attention is the gateway to consciousness. It is aroused by a delta signal stemming from a sense of discrepancy between what we expect or hope for and what actually happens.
- From the outset, all awareness is polarized as being either good or bad, desirable or undesirable, satisfying or dissatisfying, right or wrong, true or false.
- It takes persistence and concentration to explore the forbidden middle ground between the two poles of awareness.
- The engagements that link us to our worlds couple perception to meaningful judgment to fitting action on one or more levels of nature, culture, community, and family, which in turn affects our attention and stimulates sensory perception.
- Our engagements are told by the situations they create in our minds as made up of various dimensions of intelligence such as memory, sensory impressions, understanding, feelings, motivations, biological values, humor, imagination, temperament, interest, thought, and available energy (what I refer to as the life force).
- Language in the form of speech, writing, thought, and comprehension flows from the situations we find ourselves in when we experience the urge to speak or to listen.
As a writer, I have long wondered where words come from. I now feel that our situated intelligence shapes our current situation from the dimensions of personal awareness (or intelligence) aroused in a given moment of experience. In being conscious, it is just those situations that we become conscious of, and subsequently respond to.
- All life engages its surroundings in an ongoing exchange of matter and energy. It is the job of our minds to monitor how that exchange is going, and to feed-forward to judgment a selection of options for how we might respond. For good or ill—and engagements can strike us either way—we must engage in order to find our place in the world.
- We are linked and anchored to our worlds by a spectrum of ongoing (often simultaneous) engagements. It is essential for us to keep up with what is happening around us. Hence we live in a world of media all striving to influence and inform us from their respective points of view.
- Time is a calibrated sense of change that is not of our doing; space is a calibrated sense of change resulting from our own actions. Spacetime is a calibrated sense of change resulting from our simultaneously doing and perceiving at once.
- Ownership and possessiveness are attitudes toward persons and objects with which we meaningfully engage in being fully ourselves. Money is a tool we use to engage on cultural terms. The law is our culture’s effort to regulate the conduct of our engagements so that each of us enjoys equal freedom and opportunity in pursuit of our personal goals.
- Freedom is an opportunity to engage the world with full respect for the integrity of each of its inhabitants, whether plant, animal, or human.
- Baseball, Roget’s Thesaurus, and the stars provide examples of aspects of the world puzzle we are apt to engage with in our search for personal happiness. There is no limit to the importance we project onto such personal engagements as primary shapers of our lives.
I view my personal consciousness as culminating in the image of a wayfarer finding his way among others who are making their own ways for themselves. Our respective journeys are so varied and personal, I identify with each wayfarer in taking on the challenge of finding a way forward from wherever she or he is at any given stage of life.
The task each one of us faces is solving the world puzzle in a meaningful way for ourselves, while respecting other solutions for other wayfarers on journeys of their own.
484. Consciousness Is One Thing After Another
April 15, 2015
Evolution’s achievement of consciousness is a collaborative effort between animal life and its Earthly environment.
Consciousness does not reside in the brain so much as it is a product of life’s engagement with its home planet. When Henry Adams walked out of Chartres Cathedral a changed man and wrote Mont-Saint-Michel and Chartres, the cathedral remained as it was before he arrived, undiminished, unconsumed.
Half of Adams’ engagement came from his attention, concentration, and action; the other half was the cathedral’s doing as a provocative source of engaging stimulation.
If we give ourselves to life, life gives us back in kind. Consciousness springs from just such rounds of give-and-take. It is not something we possess, or have a right to. It is something we invite to happen by opening ourselves to our environment, and trading with it as we are able.
I didn’t need cognitive neuroscience to tell me that, nor a suite of fMRIs and other a la mode research apparatus. What I needed was half of the mind that has sustained me through life, engaged with the other half of environmental stimulation that, taken together, have spurred my thinking, awareness, and experience all my days, including the writing of this blog.
As phenomenologists say, consciousness is always of one thing or another. It isn’t a thing in itself so much as a reacher-toward things. That is called intentionality. As intentional beings, we are always intent on solving this or that problem.
We all start out in life as a quickened egg—largest cell in the human body. And then in nine months run through the developmental cycle it took life itself three-and-a-half billion years to complete. We are modern-day miracles, inventing our own brand of consciousness during our brief stay in the womb.
Everyone’s consciousness is unique because the specifics of its origins are unique—DNA, grandparents, parents, immune system, etc., plus engagements in the womb from conception on. Engagements initiated by our genes, but of which we get the gist and do our part as birth approaches.
We are like an impromptu melody played in the distance, only that melody is inside us, at the core of our being on Earth. We are here not only because our parents conceived us, but because Earth has provided them with the wherewithal to produce us. We are Earthlings from our earliest beginnings, with our own ration of Earthly (perhaps universal) consciousness.
We become citizens of the cosmos that truly begat us, so are eager to show our stuff to anyone who will engage us during our brief stay in the area.
The view of consciousness I offer in this blog is very different from the version that neuroscientists are so relentlessly searching for in the brain. Consciousness is not made of matter in physical form; it is an interaction between specific lifeforms and the worlds they are born to, as Henry Adams was born to a world containing Chartres Cathedral. Scientists won’t find that magnificent structure in anyone’s brain because (as in Adam’s case) it’s at the other end of an engagement that went on for years under all sorts of weather, light, shifts in attitude, and altering comprehension.
I have tried to keep up with published writings about consciousness, but I have yet to find any that make sense to me on the topic as I personally experience it in living my own life. And introspection is so out of fashion in the twenty-first century that I am not likely to meet up with any before I die.
Am I that eccentric? That far out on the fringe? That much of a deviant? I think not. From my standpoint, others are barking up the wrong tree, looking for a physical state of some kind, when consciousness is an ongoing process of engagement between a living mind and whatever object of its notice gives a jolt sufficient to draw attention.
Loops of engagement are way more than feedback loops. Rather than stabilizers, they are disrupters, attention getters, annoyers, or announcers of success. In short, situation creators. They set the parameters of intelligence in such a configuration that arouses a meaningful response leading to a review of options and judgment of what is to be done.
As I visualize them, loops of engagement are kindlers of consciousness leading to appropriate action. They start with disturbing perceptions that create meaningful situations to which intelligence reacts with discernment in judging what plan of action to put into effect. They are mind organizers whose job is to transform perceptions into behaviors suitable to the occasion.
Essential to our humanity, none of us would get through the day without one. And probably not be likely to get through the next five seconds. I call them loops because they keep going on and on. Coming back to slightly altered situations, tweaking a little here and there, more like a helix than a circle, but running on till the job is done. Then it’s on to the next job, and the one in line after that.
Go to the store for groceries, lay out the kitchen, make dinner, serve it up, eat it, congratulate the cook, clear the table, wash the dishes, put dishes away, lay things out for breakfast. How else would we manage to get through the day? If such engagements didn’t exist, we’d have to invent them.
But they do exist in what William James called the stream of consciousness, the endless succession of one-thing-after-another that we dub collectively conscious life. They are our tools for building a succession of worlds about ourselves as we go through the day.
Loops of engagement are world-puzzle solvers that connect our minds to our mysterious environment, but that have to keep checking because that environment is bound to change. We can never get it just right. The world is too complex, too dynamic, too flexible, too uncertain—and our view too limited and schematic. Whatever we think it is in the instant is bound to be wrong.
So we play the game of successive approximation. Moving in the direction of certain understanding—but like the bounding hare, the world always gets away from us. The more certain we are that we understand what’s going on, the more apt we are to be wrong. Our firmest beliefs are so much foam on the waves. Life is more like splashing around in shallow water than swimming in a straight lane.
Loops of engagement are the best tool we’ve got for figuring out our situation at the moment. They never stop; they never give up; they never claim success. Like our streams of consciousness, they just keep going, until we fall into bed too tired to keep up the pursuit.
470. Meaning in the Stars?
March 30, 2015
In themselves, stars are meaningless. It takes human minds looking through human eyes (and perhaps a telescope or pair of binoculars) to make stars meaningful. The meanings are in us, ready to be mapped onto stellar features and characteristics—position, motion, relationships, color, brightness, lines of spectral absorption or emission, and so on.
The meanings of stars are in our minds, as all meanings are in our minds.
What, then, are meanings?
I view meanings as the qualities or dimensions of a situation we discover in our minds, a situation made up of some combination of experiential and intellectual values, motivations, emotions, understandings, imaginings, sensory phenomena, remembrances, aesthetic qualities, comparisons, polarities, judgments, thoughts, attitudes, urges to action, and so on, all driven by our personal quota of the life force as delivered by our metabolism.
Meanings and situations are often associated with particular words as supplied by our culture and families for our personal use. These various qualities of inner awareness (what I refer to as dimensions of mind, experience, intellect, or consciousness) are present in greater or lesser degree, forming configurations in our minds that characterize the specific mental situations in which they arise, so constituting the meaning of a given situation in our experience as witnessed from our perspective at any given moment. The proper reference for our meaningful mental activity is the situation we are facing as we configure it at the time.
Words may symbolize such meanings, but the meanings are not in the words themselves. Meanings are properties of the experiential situations that words refer to or represent, however concrete or abstract, specific or general they may be.
I think of words as arising from (or being called forth by) what I sense as preverbal kernels of awareness. Each such kernel is a seed of meaning bearing its particular set of qualities of inner experience as a nugget, node, or item in awareness. I associate each such seed with a particular kind of experience kindled by life situations as they occur (present themselves) to my intelligence as so situated. When I speak, that seed sprouts and blossoms as a stream of words issuing from my lips.
If I find meaning in the stars, what I find is the inner meaning comprising the dimensions of my mental experience activated by a particular occasion for stargazing. That meaning is in me, not the stars. It is something I bring to the stars, not something they give to me.
As visual impressions, stars are gleaming, glistening nonentities, minute dots of radiant nothingness. I can’t hear them, touch them, smell them, heft them, taste them, collect them, or affect them in any way.
How can I engage the stars if they answer me only with silence and their chorus of fixed smiles overhead? I can see them arrayed before me much as I see grains of sand spread out as a beach. It is more their overall effect and relationships that I see, not individual stars.
I can’t even imagine how remote stars are from my everyday world. That remoteness is measured in light years, the distance light travels in the time it takes Earth to orbit the sun in one year. How far can light travel in 365 days at a speed of 186-thousand miles each second for every one of those days? How about 5.88 trillion miles, give or take?
Excluding the sun, our nearest stellar neighbor is the star that astronomers call Alpha Centauri (the brightest star in the constellation Centaurus), which is about 4.4 light years away, almost 26 trillion miles.
What experience can I have of something as remote from my everyday life as that? Contemplating that non-event, I feel overwhelmed by a hypothetical thought experiment of the most trivial kind. I’ve got errands to run and groceries to buy; how can anything as minute as Alpha Centauri rise above the horizon of my concerns? Who needs Alpha Centauri? Who needs the stars?
468. Roget’s Heading 517. Unmeaningness
March 27, 2015
What does the American edition of Roget’s Thesaurus (1933) say on the topic of irresolution?
It offers word cluster 605. Irresolution, which includes the Nouns: infirmity of purpose, indecision, indetermination, loss of willpower, unsettlement, uncertainty, demur, suspense, hesitation, vacillation, ambivalence, changeableness, fluctuation, alternation, caprice, lukewarmness, fickleness, levity, pliancy, weakness, timidity, cowardice, half measures, waverer, ass between two bundles of hay, shuttlecock, butterfly, time-server, opportunist, and turn coat.
Then he adds the following Adjectives: irresolute, infirm of purpose, double-minded, half-hearted, undecided, unresolved, undetermined, drifting, shilly-shally, fidgety, tremulous, wobbly, hesitating, off one’s balance, at a loss, vacillating, unsteady, unsteadfast, fickle, unreliable, irresponsible, unstable, without ballast, capricious, volatile, frothy, light-minded, giddy, fast and loose, weak, feeble-minded, frail, timid, cowardly, facile, pliant, unable to say ‘no,’ easy-going.
I was looking for wishy-washy, but that’s listed under headings: 160. Languid; 391. Insipid; 575. Feebleness; and 648. Unimportant.
Often the polarized pairs of headings are based on the same root with a prefix added to one of them: non-, dis-, anti-, contra-, mis-, in-, or un-, as in the following pairs of headings printed side-by-side:
17. Similarity/18. Dissimilarity
23. Agreement/24. Disagreement
27. Equality/28. Inequality
43. Junction/44. Disjunction
46. Coherence/47. Incoherence
58. Order/59. Disorder.
Many other headings are based on different roots:
50. Whole/51. Part
66. Beginning/67. End
102. Multitude/103. Fewness
123. Newness/124. Oldness
125. Morning/126. Evening
127. Youth/128. Age
140. Change/141. Permanence
159. Strength/160. Weakness
164. Producer/165. Destroyer
173. Violence/174. Moderation
210. Summit/211. Base
212. Verticality/213. Horizontality
234. Front/235. Rear
292. Arrival/293. Departure
298. Food/299. Excretion.
Roget contrasts heading 516. Meaning with 517. Unmeaningness, placing them side-by-side in two columns. Comparing the two clusters, you can feel the author’s judgment at work, awarding high approval to one list, rating the other as, well, flapdoodle. I present samplings from the two headings in serial order.
516. Meaning. Signification, significance, sense, expression, import, drift, tenor, implication, connotation, essence, force, spirit bearing, colouring, scope; matter, subject, subject matter, argument, text, sum and substance, gist; general meaning, broad meaning, substantial meaning, colloquial meaning, literal meaning, plain meaning, simple meaning, accepted meaning, natural meaning, unstrained meaning, true, etc.
517. Unmeaningness. Scrabble, scribble, scrawl, daub (painting), strumming (music); empty sound, dead letter, ‘a tale told by an idiot, full of sound and fury, signifying nothing,’ ‘sounding brass and a tinkling cymbal’; nonsense, jargon, gibberish, jabber, mere words, hocus-pocus, fustian, rant, bombast, balderdash, palaver, patter, flummery, verbiage, babble, platitude, insanity, rigmarole, rodomontade, truism, twaddle, twattle, fudge, trash, stuff, stuff and nonsense, bosh, rubbish, rot, drivel, moonshine, wish-wash, fiddle-faddle, flapdoodle, absurdity, vagueness, etc.
Here, I suggest, we have direct evidence of the perceptive mind at work shaping, sharpening, emphasizing, contrasting, and distinguishing the impressions it forms of the patterns of energy it receives from the world, doing its work with a deliberately (and figuratively) heavy hand, ensuring that each sensory impression conforms to the attitude of expectancy with which it is welcomed. Indeed, we recognize exactly what it is we expect to find.
To me, this is a demonstration of how our loops of engagement do their jobs in such a way to reassure us that the world we discover is the same world we seeded our attention and expectancy with in the first place.
In listing his opposing headings in adjacent columns, Roget draws attention to a quality of human thought that frames the mind’s version of the world in dualistic terms (opposing, dichotomous, polarizing, bifurcating, complementary, etc.), so suggesting the basic structure of neural systems based on the two opposing processes of activation and inhibition, which is one of the primary themes I develop in this blog.
Conflict, rivalry, and opposition, I claim, provide the underpinnings of consciousness itself for they are the very qualities that not only draw but shape our attention. And, when we are jaded and expect the worst, they are precisely the qualities that so shock us by their absence that we celebrate an unaccustomed clarity and lightness of heart.
By juxtaposing opposing qualities of mind (as illustrated by his headings of Meaning and Unmeaning above), Roget’s Thesaurus reflects the inherent nature of thoughts he and the rest of us are trying to put into English, and those thoughts reveal the on or off, yes or no, go or no-go nature of our thought processes themselves.
Gridlock, conflict, and warfare are the norms toward which rigid minds tend. Resolution and compromise depend on giving way on some of our most cherished beliefs, allowing room for both inhibition and activation in our mental processes. Idealists, purists, and hard-liners are the polar opposites of pragmatists who do what they must to solve problems and get things done.
Rigid pride in our personal system of belief is the enemy of getting along in a world harboring over seven-billion independent human minds. Some of the flapdoodle we perceive in the world may well be expressions by well-meaning people raised under different conditions than we have been, and so live in different worlds of experience than our own.
466. Roget’s Scheme of Classification
March 25, 2015
To engage Peter Mark Roget’s mind as directly as possible, I sought as early an edition as I could afford of his Thesaurus, which turned out to be the 1933 American edition (as enlarged by his son, John Lewis Roget, and grandson, Samuel Romilly Roget).
Both editors had deep respect for their father’s/grandfather’s brainchild as realized in the editions he brought out between 1852 and the marked-up copy of the 1855 edition he left at his death in 1869. In effect, the 1933 American edition transports the reader into the mind of a man born in 1779 during the American Revolutionary War, enabling us to see how one man of those days went about sorting his “ideas,” “feelings,” “views,” “conceptions,” “emotions,” “thoughts,” and “sentiments” under the formal one-thousand numbered headings of his own devising.
My interest here is in the meanings of words as they spoke to Peter Mark Roget in his day and place (19th-century England). Collectively, those words map his semantic field into six grand Classes of meaning, further subdivided into twenty-four Sections, those Sections into 112 Subsections, in turn divided into 1,000 Headings containing word clusters made up of words and phrases with overlapping meanings. This four-tiered system of verbal classification furnishes, in Roget’s own words,
on every topic a copious store of words and phrases, adapted to express all the recognizable shades and modifications of the general idea under which those words and phrases are arranged.
In looking through those headings today, we can scan the logical structure of Roget’s mind as he experienced it in his own day. It is ironic that most users of the Thesaurus ignore the systematized meanings as Roget laid them out, and prefer to work backwards from a familiar word listed alphabetically in the index and search for a suitable synonym within the headings listed there.
That is, modern users of the Thesaurus skip the context or situation within which a word is to be used, and go straight to the lowest level of classification, the heading that identifies a cluster of more-or-less synonymous words which they quickly scan and choose among.
So much for Roget’s labors of deriving those generic headings within his elaborate hierarchy of all possible meanings. What he offered the English-speaking world was similar to the method by which meanings were made available to his mind according to the experiential situations they answered to at the seat of his intelligence. What that world took from his efforts was very different from what he offered. His users now take the situation that a word is to be used in for granted, and select the word most appropriate for use in that situation, bypassing Roget’s overall system of word classification.
Only after-the-fact does our intuitive syntax become grammar as a subject in school. Only after he struggled a thousand times to come up with the perfect word apt to his thoughts did Roget come up with a system for classifying meaning to make the job easier and more transparent for himself and for others.
We learn by doing and striving to do better, faster, with less waste. So do we grow into the selves we become, but could never have predicted beforehand where we would end up. So did Roget leave us a map of his mind without having the slightest intent to leave any such map.
No one taught him to build a cluster of words around the common idea they all represent, such as under Heading 320, Levity, he associates feather with dust with mote with down with thistledown with flue with cobweb with gossamer with straw with cork with bubble with float with buoy with ether with air. He opened his mind and that cluster rose up within him because his mind had already sorted those words as being related one to another.
Filaments of common meaning as flow through his collective experience made him do it—create all those clusters of words. It was not a rational exercise. Start to finish, it was wholly experiential and aesthetic in that he had lived that flow, and his mind had simply mapped the currents flowing through it. That is, it was those mental currents themselves that were shaped by the structure of the neural tunnels through which they were channeled in his brain.
Currents and processes in the brain determine the nature of mind. Is that true? Is his brain responsible for Roget’s system of classification, or is his mind, or his experience? How do we come by the orderly systems we rely on to classify, rank, relate, distinguish, select, and compare our percepts and concepts? Where do taxonomies come from, anyway? How are signals routed through the labyrinth in our brains?
The answer is, I don’t know. What I do know is that the ability to make meaning—the fitting together of chunks of awareness or experience according to one system or another—is so prominent a human trait, we take it for granted as a quality of human thinking and intelligence.
Some give credit to rational or logical habits of thinking, but I don’t think it can be that simple. It is commonplace to group percepts and concepts by any quality or feature we can imagine. Then to put such groups or collections in ordered sequence by any number of criteria—size, shape, color, texture, function, time, date, age, topic, rarity, weight, effectiveness, and so on.
If we grow up among trees, say, are our neural networks any different from what they would be if we grow up among snowflakes, mountains, or sand beaches? If so, are our thoughts and ideas any different as a result of the nature of the world we acquire at birth? Are fish thoughts more fluid than bird thoughts (which might be said to be flighty)? Certainly our thoughts and experiences would differ to some degree, but would our neural networks be different? Our meanings? Our intelligence?
If we had seven or sixteen fingers, would the numerical system by which we put things in sequence be different? What if we had three eyes, or nine eyes like horseshoe crabs? We know that crows can count up to about seven, how high can jellyfish count? What sort of alphabet would snakes develop if they had a vocabulary?
I am on a roll of thought in this post, and sense that it could continue for a long time. I like to keep each post to a reasonable length without getting carried away, so will arbitrarily put down my foot and say I will stop here, almost in mid-sentence. I can feel my thoughts rolling onward, but I will pick up the thread in my next post.
465. Roget’s Thesaurus
March 24, 2015
It was in 1852 that Dr. Peter Mark Roget (1779-1869) published his
Thesaurus of English Words and Phrases,
classified and arranged so as to facilitate the Expression of Ideas
and assist in Literary Composition.
As I view it, that book gives us a portrait of his mind striving to map meanings onto words in English, a task he began early in life to support his own writing, and completed well after his retirement from medical practice in 1840.
In 1805 as a young writer, he first compiled for his own use “a system of verbal classification” that he later believed would be useful to all who take care in selecting words to suit their intended use in particular settings. Throughout his life, Roget kept his mind active in pursuit of a wide range of interests. The Thesaurus is but one of his many accomplishments—the one for which he is cited today, even if its author is only dimly remembered.
I am of two minds regarding Dr. Roget and his Thesaurus. I admire his identifying a thousand categories of meaning in his own mind, and then systematically sorting his personal vocabulary of words and phrases among those headings. As one who takes his own mind seriously, I identify with him in making that effort.
But, too, I feel almost claustrophobic in wending my way along the quaint and weedy pathways he treads among the meanings and feelings he discovered within himself so long ago. His era is not my era, his reverence for Latinate expressions not my reverence, his verbal style not my style.
I cringe at many of the word clusters he amassed from terms he believed to share a core sense of meaning. I find myself silently dusting off and editing his lists, which, fortunately, others have done overtly in updating his now antiquated original to suit the needs of changing times.
But even so, I feel pinched in reading through earlier editions of his Thesaurus as I try to get as close to the man as I can from my remote perspective in the twenty-first century. Mine is a labor of, if not love, then of fellowship with a kindred wayfarer on his then journey through a now forgotten inner life.
Some would claim “we are all one” and it should be no labor at all to enter the mind of another. Tich Nhat Hahn has declared “We are here to recover from the illusion of our separateness.” I have heard it said that “We can escape from the self-imposed prison of personal isolation by deconstructing through personal meditation the bonds imposed by the delusion of selfhood.”
But endless repetition of the mantra “We are all one” does not make it so. As a convinced separatist, I believe that each of us is born either with or to a unique genome, immune system, neural network, memory, lifelong accumulation of experience, dream life, and succession of daily engagements, which taken together confirm each of us as a unique and separate experiment for which he or she is wholly responsible for perfecting, much as Peter Mark Roget was born to the task of refining his system of verbal classification precisely for the lifetime he was granted.
If I meditate, I am struck by the cacophony of thoughts and feelings—the psychic Armageddon—that would result if our fundamental separation turned out to be delusionary, a mere construction and convention of the culture we live in.
In my view, the workings of evolution depend on us responding differentially to the forces acting upon us; we tailor ourselves to the niches we occupy for the sake of survival. If we all thought and acted as if we were of one mind, we would self-destruct in an instant.
Instead of solving our common problems, deconstructing our individual minds would bring about the end, not only of personhood, but all humankind. Only discrete selves can take responsibility for their actions, and join cooperatively with others who are doing the same as led by their respective—and demonstrably separate—points of view.
My discomfort at approaching Dr. Roget’s mental processes too closely is a faint shadow of what might happen if we knocked down the walls of separation between our individual minds. Imagine having access to others’ minds in such a way that we could witness their thoughts and feelings from the perspective of our unique life experience!
That thought doesn’t bear thinking. I value Roget’s Thesaurus as the compilation by another man of his semantic struggle to ensure that his words reflected his personal thinking, as he hoped the words of others would reflect theirs. He was out to provide each of us with a tool that would do just that in each case. I find his effort—if worn and musty in places—to be not only admirable but remarkable in creating a set of word clusters that provide partial access to the workings of his subjective mind while, at the same time, are broad enough to allow the rest of us to do somewhat the same.
459. Baseball Is a Civil Necessity
March 17, 2015
In training, individual players build their respective skills on one level, and practice working together as a team on another. There may be individual heroes in baseball, but it takes heroic effort by all concerned to build a team that can face every possible situation with shared skill and confidence.
Each player must stand ready to play his part without advanced notice. Each is playing an inner game of expectancy before a play even starts to unfold. As is each watcher in the stands, stadium, or living room. In that sense, players and fans are engaged for the duration of the game, however long it takes for one side to win.
Baseball is all about arousal, anticipation, seeing what happens, recognizing what that means from a personal perspective. Then, of all possible responses, seizing instantly on the one judged most effective, and following through on plays that have been practiced in countless situations under a variety of different conditions.
Anything can happen, and what actually does happen comes as a spontaneous show of coordinated (or not) team skill, strength, speed, effort, and accuracy.
Baseball gives fans an endless flow of opportunities to be personally conscious. Each witnesses the game with her own eyes and ears, own sense of anticipation, own flow of perceptual, meaningful, and active engagements.
Being there at the game is like inventing yourself on the spot, again and again as situations come, evolve, and lead on to the next. This is what fans live for. If baseball didn’t exist, we’d have to invent it as a rule-governed alternative to the horrors of war, revolution, strife, violence, genocide, and mass murder.
Civilized nations rely on games to ward off the inevitable slippage into violence and chaos resulting from friction between factions having different perspectives on the world. Harnessing such perspectives in orderly pursuits such as baseball, soccer, basketball, and tennis makes the world safe for civil governance that actually serves to keep people meaningfully occupied and productive.
Baseball is no frill; it is a civil necessity—along with art, music, dance, Earthcare, full employment, and a fair distribution of wealth—to maintain a healthy state of mind among peoples accustomed to different ways of engaging one another in their separate worlds. Or worse, as in boredom, not engaging at all.