Prosperity extends beyond just material wealth. It includes factors such as social capital, effective governance, human rights and liberties, health, opportunity, security, and overall quality of life. The purpose of the Prosperity Index is to spark debate and to encourage policymakers, scholars, the media, and the interested public to take an holistic view of prosperity and to better understand how it is created (The Legatum Institute). See the 2012 findings, and Italy's bar and spider chart below.
Mar 24, 2013
Mar 21, 2013
Mar 20, 2013
Cosmopolis
Cosmopolis
— David Cronenberg 2012, see the trailer — is the film
adaptation of Don DeLillo’s novel (Scribner, NewYork, 2003).
“Money has taken a turn,” says Eric’s chief of
theory, Vija Kinsky (Samantha Morton, a mesmerizing, droning delivery system),
one of the handful of visitors who pop in and out of Eric’s limo, dispensing
bad news and aperçus. The Greeks had a word for the art of moneymaking
(“chrimatistikos”), but now, she continues, “all wealth has become wealth for
its own sake,” and money, having lost its narrative quality, “is talking to
itself.” From the way that Eric’s business is quickly spiraling downward, money
appears to have stopped talking to him. This may be why he wants a haircut, but
only from his father’s old barber, a yearning that summons up family,
tradition, simplicity and those old lost days when money bought something
tangible, something you could touch as effortlessly as the bristles of newly
shorn hair (ManohlaDargis, Master of a Shrinking Universe,New York Times, August 16, 2012).
You can watch here two clips from the last
scene with Benno (Paul Giamatti) — "You have everything tolive and die for. I have nothing and neither. That's another reason to kill you.";
You're not against therich. Nobody's against the rich — and read below the excerpt from De Lillo’s
Book, 83-92).
…
"You worked for
me. Doing what?"
"Currency analysis. I worked on the
baht."
"The baht is interesting."
"I loved the baht. But your system
is so microtimed that I couldn't keep up with it. I couldn't find it. It's so
infinitesimal. I began to hate my work, and you, and all the numbers on my
screen, and every minute of my life."
"One hundred satang to the baht.
What's your real name?"
"You wouldn't know it."
"Tell me your name."
He sat back and looked away. Telling his
name seemed to strike him as an essential defeat, the
most intimate failure
of character and will, but also so inevitable there was no point resisting.
"Sheets. Richard Sheets."
"Means nothing to me."
He said these words into the face of
Richard Sheets. Means nothing to me. He felt a trace of the old stale pleasure,
dropping an offhand remark that makes a person feel worthless. So small and
forgettable a thing
that spins such disturbance.
"Tell me. Do you imagine that I
stole ideas from you? Intellectual property"
"What does anyone imagine? A hundred
things a minute. Whether I imagine a thing or not, it's real to me. I have
syndromes where they're real, from Malaysia for example. The things I imagine
become facts. They have the time and space of facts."
"You're forcing me to be reasonable.
I don't like that."
"I have severe anxieties that my sex
organ is receding into my body."
"But it's not."
"Shrinking into my abdomen."
"But it's not."
"Whether it is or not, I know it
is."
"Show me."
"I don't have to look. There are
folk beliefs. There are epidemics that happen. Men in the
thousands, in real
fear and pain."
He closed his eyes and fired a shot into
the floorboards between his feet. He didn't open his eyes
until the report
stopped vibrating through the room.
"All right. People like you can
happen. I understand this. I believe it. But not the violence. Not the gun. The
gun is all wrong. You're not a violent man. Violence is meant to be real, based
on real
motives, on forces in
the world that what. That make us want to defend ourselves or take aggressive
action. The crime you
want to commit is cheap imitation. It's a stale fantasy. People do it because
other people do it. It's another syndrome, a thing you caught from others. It
has no history."
"It's all
history." He said, "The whole thing is history. You are foully and
berserkly rich. Don't tell
me about your
charities."
"I have no charities."
"I know this."
"You don't resent the rich. That's
not your sensibility"
"What's my sensibility?"
"Confusion. This is why you're
unemployable."
"Y?
"Because you want to kill
people."
"That's not why I'm
unemployable."
"Then why?"
"Because I stink. Smell me."
"Smell me," Eric said.
The subject thought about this.
"Even when you self-destruct, you
want to fail more, lose more, die more than others, stink more than others. In
the old tribes the chief who destroyed more of his property than the other
chiefs was the most powerful."
"What else?"
"You have
everything to live and die for. I have nothing and neither. That's another
reason to kill
you."
"Richard. Listen."
"I want to be known as Benno."
"You're unsettled because you feel
you have no role, you have no place. But you have to ask
yourself whose fault
this is. Because in fact there's very little for you to hate in this
society."
This made Benno laugh. His eyes went
slightly wild and he looked around him, shaking and
laughing. The laughter
was mirthless and disturbing and the shaking increased. He had to put the
weapon on the table so
he could laugh and shake freely.
Eric said, "Think."
"Think."
"Violence needs a cause, a
truth."
He was thinking of the bodyguard with the
scarred face and air of close combat and the hard squat Slavic name, Danko,
who'd fought in wars of ancestral blood. He was thinking of the Sikh with the missing
finger, the driver he'd glimpsed when he shared a taxi with Elise, briefly,
much earlier in the day, in the life, a time beyond memory nearly. He was
thinking of Ibrahim Hamadou, his own driver, tortured for politics or religion
or clan hatreds, a victim of rooted violence driven by the spirits of his enemies'
forebears. He was even thinking of Andre Petrescu, the pastry assassin, all
those pies in the face and the blows he took in return.
Finally he thought of the burning man and
imagined himself back at the scene, in Times Square,
watching the body on
fire, or in the body, was the body, looking out through gas and flame.
"There's nothing in the world but
other people," Benno said.
He was having trouble
speaking. The words exploded from his face, not loud so much as impulsive,
blurted under stress.
"I had this thought one day. It was
the thought of my life. I'm surrounded by other people. It's buy and sell. It's
let's have lunch. I thought look at them and look at me. Light shines through
me on the street, I'm what's the word, pervious to visible light."
He spread his arms wide.
"I thought all these other people. I
thought how did they get to be who they are. It's banks and car parks. It's
airline tickets in their computers. It's restaurants filled with people
talking. It's people
signing the merchant
copy. It's people taking the merchant copy out of the leather folder and then signing
it and separating the merchant copy from the customer copy and putting their
credit card in
their wallet. This
alone could do it. It's people who have doctors who order tests for them. This
alone," he said. "I'm helpless in their system that makes no sense to
me. You wanted me to be a helpless robot soldier but all I could be was
helpless."
Eric said, "No."'
"It's women's shoes. It's all the
names they have for shoes. It's all those people in the park behind the
library, talking in the sun."
"No. Your crime has no conscience.
You haven't been driven to do it by some oppressive social
force. How I hate to
be reasonable. You're not against the rich. Nobody's against the rich.
Everybody's ten seconds from being rich. Or so everybody thought. No. Your
crime is in your head. Another fool shooting up a diner because because."
He
looked at the Mk.23 lying on the table.
"Bullets flying through the walls
and floor. So useless and stupid," he said. "Even your weapon is a fantasy.
What is it called?"
The subject looked hurt and betrayed.
"What's the attachment that abuts
the trigger guard? What is it called? What does it do?"
"All right. I don't have the manhood
to know these names. Men know these names. You have the experience of manhood.
I can't think that far ahead. It's all I can do to be a person."
"Violence needs a burden, a
purpose."
He pressed the muzzle of his gun, Eric
did, against the palm of his left hand. He tried to think
clearly. He thought of
his chief of security flat on the asphalt, a second yet left in his life. He
thought of others down the years, hazy and nameless. He felt an enormous remorseful
awareness. It moved through him, called guilt, and strange how soft the trigger
felt against his finger.
"What are you doing?"
"I don't know. Maybe nothing,"
he said.
He
looked at Benno and squeezed the trigger. He realized the gun had one round
left just about the time it fired, the briefest instant before, way too late to
matter. The shot blew a hole in the middle of his hand.
He sat head down, out of ideas, and felt
the pain. The hand went hot. It was all scald and flash. It seemed separate
from the rest of him, pervertedly alive in its own little subplot. The fingers
curled, middle finger twitching. He thought he could feel his pressure drop to
shock level. Blood ran down both sides of the hand and a dark discoloration, a
scorch mark, began to spread across the palm.
He shut his eyes against the pain. This
made no sense but then it did in a way, intuitively, as a
gesture of
concentration, his direct involvement in the action of pain reducing hormones.
The man across the table was folded over
in his shroud. There seemed nothing left for him,
anywhere, that might
be worth doing or thinking about. Words fell out of the towel, or sounds, and
he held one hand over the other, the bent hand pressing the still, the flat,
the other hand, in identification and pity.
There was pain and there was suffering.
He wasn't sure if he was suffering. He was sure Benno
was suffering. Eric
watched him apply a cold compress to the ravaged hand. It wasn't a compress and
it wasn't cold but they agreed unspokenly to use this term for whatever
palliative effect it might have.
The echo of the shot rang electrically
through his forearm and wrist.
Benno knotted the compress caringly under
the thumb, two handkerchiefs he'd spent some time
spiraling together. At
the lower forearm was a tourniquet he'd employed, a rag and pencil arrangemen
He went back to the sofa and studied Eric
in pain. "I think we should talk."
"We're talking. We've been
talking."
"I feel I know you better than
anyone knows you. I have uncanny insights, true or false. I used to watch you
meditate, online. The face, the calm posture. I couldn't stop watching. You
meditated for hours sometimes. All it did was send you deeper into your frozen
heart. I watched every minute. I looked into you. I knew you. It was another
reason to hate you, that you could sit in a cell and meditate and I could not.
I had the cell all right. But I never had the fixation where I could train the
mind, empty the mind, think one thought only. Then you shut down the site. When
you shut down the site I was I don't know, dead, for a long time after."
There was a softness in the face, a
regret at the mention of hate and coldheartedness. Eric wanted to respond. The
pain was crushing him, making him smaller, he thought, reducing him in size,
person and value. It wasn't the hand, it was the brain, but it was also the
hand. The hand felt necrotic. He thought he could smell a million cells dying.
He wanted to say something. The wind blew
through again, stronger now, stirring the dust of these toppled walls. There was
something intriguing in the sound, wind indoors, the edge of something, the feel
of something unprotected, an inside-outness, papers blowing through the halls,
the door banging nearly shut, then swinging out again.
He said, "My prostate is
asymmetrical."
His voice was barely audible. There was a
pause that lasted half a minute. He felt the subject regard him carefully, the
other. There was a sense of warmth, of human involvement.
"So is mine," Benno whispered.
They looked at each other. There was
another pause. "What does it mean?"
Benno nodded for a while. He was happy to
sit there nodding.
"Nothing. It means nothing," he
said. "It's harmless. A harmless variation. Nothing to worry about.Your
age, why worry?"
Eric didn't think he'd ever known such
relief, hearing these words from a man who shared his
condition. He felt a
sweep of well-being. An old woe gone, the kind of half smothered knowledge
thathaunts the idlest thought. The hankies were blood-soaked. He felt a peace,
a sweetness settle over him.
He still held the gun
in his good hand.
Benno sat nodding in his towel shroud.
He said, "You should have listened
to your prostate."
"What?"
"You tried to predict movements in
the yen by drawing on patterns from nature. Yes, of course.
The mathematical
properties of tree rings, sunflower seeds, the limbs of galactic spirals. I
learned this with the baht. I loved the baht. I loved the cross-harmonies
between nature and data. You taught me this. The way signals from a pulsar in
deepest space follow classical number sequences, which in turn can describe the
fluctuations of a given stock or currency. You showed me this. How market
cycles can be interchangeable with the time cycles of grasshopper breeding,
wheat harvesting. You made this form of analysis horribly and sadistically
precise. But you forgot something along the way."
"What?"
"The importance of the lopsided, the
thing that's skewed a little. You were looking for balance,
beautiful balance,
equal parts, equal sides. I know this. I know you. But you should have been
tracking
the yen in its tics
and quirks. The little quirk. The misshape."
"The misweave."
"That's where the answer was, in
your body, in your prostate."
…
Jan 29, 2013
Jan 5, 2013
Bitte Lebn
Bitte Lebn
Ci sono parole (e immagini)
parlanti, che dischiudono, che bussano al cuore, alla testa, alla pancia. Ci
sono parole (e immagini) feticcio, che rimandano solamente a se stesse, che non
“stanno per qualcos’altro”, il loro potere metaforico è, infatti, annientato . Queste
parole sono “maggioranza” e governano a mani basse; e non è governo à ristos, dei migliori – come la media o
la moda non sono l’espressione di punta, trascendenti e illuminanti di un
determinato momento storico.
Queste parole feticcio
rassicurano e proteggono. Non sono parole necessariamente rozze, possono essere
sofisticate (solitamente leziose), e costruire un gioco di specchi. Chi se ne
accorge s’affretta a cercare lo specchio più bello. Ma non lo trova. Lo sguardo
dell'Altro, per l'Altro, sfugge a parole, immagini, dipinti e manufatti – e
meno male.
Comunque, dopo una sbornia
collettiva che dura da più di 30 anni (1980-2013) – che chiamerei la stagione
narcisistica dell’arzigogolata felicità istantanea (da perseguire a tutti i
costi) – questo nuovo anno potrebbe
aprire una nuova epoca, vissuta nel nome della "semplicità ", a
partire dalle parole.
Per questo "Bitte Lebn"
mi convince più di altri graffiti sui muri di Berlino – citazioni di citazioni
di citazioni... Post-post-post-moderno… Un’estetica del simbolismo… Simulacri, in definitiva.
Seguendo il filo del discorso,
questo post è esso stesso uno sbrodolamento e potrebbe essere sostituito, più
semplicemente, da un: “Bonjour Tristesse. Bitte Lebn”.
Forse si potrebbe dire: “Vivi la
vita per quella che è. Raccontala con semplicità ”.
Credo che il graffiti sia un
invito a scegliere; ma visto che siamo a Berlino, è opportuno – o comunque può
aver senso, almeno per me – cercare un significato legato a quel luogo. Il muro
impone qualcosa. Il muro non può essere ridotto a se stessi. A meno che non si
abbia un rapporto col mondo marcatamente onanistico.
Una delle citazioni più comuni
per chi si addentra in una città (filosofo, sociologo, antropologo, architetto
etc.) è quella di Italo Calvino nelle Le città invisibili: “D’una città non
godi le sette o le settantasette meraviglie, ma la risposta che dà a una tua
domanda”.
È, per me, sorprendente – ma
comprensibile al tempo dei tweets – che
la maggioranza degli intellettuali se ne infischi di cosa sta prima e dopo
quella frase…
-
Io non ho né
desideri né paure, – dichiarò il Kan, – e i miei sogni sono composti o dalla
mente o dal caso.
-
Anche le
città credono di essere opera della mente o del caso, ma né l’una né l’altro
bastano a tener su le loro mura. D'una città non
godi le sette o le settantasette meraviglie, ma la risposta che dà a una tua
domanda.
-
O la domanda che ti pone obbligandoti a
rispondere, come Tebe per la
bocca della Sfinge.
In Inglese
-
I have neither desires nor fears, the Khan declared, and my dreams are
composed either by my mind or by chance.
-
Cities also believe they are the work of the mind or of chance, but
neither the one nor the other suffices to hold up their walls. You take delight
not in a city’s seven or seventy wonders, but in the answer it gives to a
question of yours. Or the question it
asks you, forcing you to answer, like Thebes through the mouth of the
Sphinx.
Più prosaicamente, la città (la
vita) non è una mera proiezione del Sé. Tu hai le tue domande, ma anche la
città ha le sue – è Edipo a indovinare l’enigma
della Sfinge, interessante ma ci porterebbe altrove. E alle domande di Berlino,
col suo Muro, non risponderei con l’ideologia (il già pensato) del ‘900, e
neppure con la “sensologia” odierna. Questa, secondo il filosofo Mario
Perniola, è una modalità di sentire caratterizzata da un’esperienza anonima e
reificata: il “già sentito”.
“Ai nostri nonni gli oggetti, le persone, gli avvenimenti si
presentavano ancora come qualcosa da
sentire, di cui avevano un’esperienza interiore, di cui si rallegravano o si
dolevano, a cui partecipavano sensorialmente, emotivamente, spiritualmente,
oppure al contrario che nemmeno avvertivano, o che si rifiutavano di avvertire.
A noi invece gli oggetti, le persone, gli avvenimenti si presentano come
qualcosa di già sentito, che viene ad occuparci con una tonalità sensoriale,
emotiva, spirituale già determinata. Il discrimine non sta affatto tra la
partecipazione emotiva e l’indifferenza, bensì tra ciò che è da sentire e ciò che
è già sentito. Ciò che è da sentire può essere sentito o non sentito; ma ciò
che è già sentito può essere solo ricalcato… Il sentire ha acquistato una
dimensione anonima, impersonale, socializzata, che chiede di essere ricalcata” (Perniola 1991, 4).
La sensologia, sequestrando l’esperienza
dell’essere umano, lo conduce a un falso sentire ben più difficile da
smascherare rispetto alla falsa coscienza dell’ideologia; questo tipo di esperienza,
infatti, non pretende di essere portatrice di alcuna verità , ma si costituisce
come “nuda effettualità del già sentito”: il sentire, infatti, è difficile da
giudicare ed essere oggetto di critica come lo sono, invece, le concezioni del
mondo. Sempre secondo lo studioso, persino la percezione del proprio corpo “oggetto di un’attenzione cosmetica,
terapeutica ed edonistica senza precedenti” — l’esperienza meno mediata e più intima — assume le caratteristiche del
già sentito. Per Perniola non si tratta propriamente di una “cultura del
narcisismo” (Lasch 1981) ma di un processo ben più inquietante, lo “specularismo”,
che conduce a una figura d’identità singolare:
l’uomo specchio.
“Non solo l’immagine di noi stessi non ci appartiene affatto, ma
perfino il modo in cui la sentiamo ci sembra in qualche modo estraneo e per così
dire prefissato. Se per il narcisista il mondo è uno specchio in cui egli
guarda se stesso, l’esperienza del già sentito sembra connessa col diventare lo
specchio in cui il mondo si guarda. Perciò forse non tanto di narcisismo è
opportuno parlare, quanto di uno specularismo che riflette esperienze giÃ
prefigurate” (Perniola 1991, 10).
Ripartire con semplicità non è
semplice, ci prova lo scrittore norvegese Erlend Loe in Naïf.Super. Ma di questo parlerò un'altra volta.
Mi dilungo, lo so. Sono
italiano... Ma c'è pure la retorica, il feticcio della brevità (di marca
anglosassone), che non è migliore, è solo più breve. E in un mondo di sms, tweets etc. non è difficile capire perché
la brevità è tanto apprezzata. Vero?
-
PERNIOLA, M. (1991) Del sentire. Torino:
Einaudi.
- LASCH,
C. (1979) The Culture of Narcissism.
New York: Norton. Trad. it. La cultura del narcisismo. Milano:
Bompiani 1981.
- CALVINO, I. (1972) Le città invisibili. Torino: Einaudi. Eng. Trans. Invisible
cities. New York: Harcourt
Brace Jovanovich
Dec 19, 2012
Pearls from students -- N.2
The two students who wrote Pearl N.1 the night before the midterm, were able to repeat the exploit before the final exam...
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