GABBLER RECOMMENDS: The Future of Ghosts

A ghost is the spirit of a dead person. An avatar is a digital twin of a living person. Neither is “real.” A haunted metaverse. Why not?

In a sense, the Plato sense, materialism is about the hard copy. It is impressive. But it is still a copy.

In other words, we are living in Toytown, and we mistake the substance for the shadow. The substance isn’t what we can touch and feel—and we know we are not actually touching or feeling anything; that’s an illusion. Substance may not be material at all.

Shakespeare put it this way, in sonnet 53: “What is your substance, whereof are you made / That millions of strange shadows on you tend?”

I don’t want to get into Shakespeare’s Neoplatonism here—which is what those lines swirl around—but I do want to get into the fact that computing power and AI have left multimillions of us wondering what is real, in the old-fashioned sense of the word. This will only get faster and stranger as we enter the metaverse; a virtual world with digital twins in our world—or the other way ’round, if you prefer.

“What is your substance, whereof are you made?” This could be addressed to a human. Or a transhuman. Or a post-human. Or an avatar. Or a ghost.”

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BookTuber Tuesday: How Do You Write a Bestseller? (Feat. @Lindsay Ellis​) | It’s Lit

GABBLER RECOMMENDS: ‘It’s Time for Women to Reclaim Their Monstrosity’

DC: Personally, it really blew my mind when I hit middle school and realized that the women D’Aulaires’ referred to as Zeus’s “many wives” were actually his mistresses, and not always consensually so. Did you have any moments of shock when you moved from D’Aulaires’ to Ovid and Homer?

JZ: Oh, that’s a great question! I must have, because I was a D’Aulaires’ obsessive from literally preschool, so not only was I getting this slightly predigested version of the myths (I say that with love!) but I was also processing them through an exceptionally oblivious mind. For sure there’s more sex in mythology than I initially understood! The whole Ares/Aphrodite/Hephaestus love triangle is kind of played down in D’Aulaires’ and, in my recollection, played very up in Edith Hamilton for instance.

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GABBLER RECOMMENDS: Festivals and Freedom by Amitav Ghosh

“But the controversy also raises questions about another issue that touches directly upon writing: this is the way in which literature is coming to be embedded within a wider culture of public spectacles and performances. This process, which got under way almost imperceptibly, has now achieved a momentum where it seems to be overtaking, and indeed overwhelming, writing itself as the primary end of a life in letters.

A  frequently heard argument in favour of book festivals is that they provide a venue for writers to meet the reading public. Although appealing, this argument is based on a flawed premise in that it assumes that attendance is equivalent to approbation. Books, by their very nature often give offence and create outrage, and this is bound to be especially so in circumstances where there are deep anxieties about how certain groups are perceived and represented. In democratic societies, those who are offended or outraged are within their rights to express their views so long as they refrain from violence and remain within certain limits. They are even entitled to resort to demonstrations, dharnas, occupations and the like; in circumstances where any arm of the government plays a role people are entitled also to press for the withdrawal of public funds or sponsorship (something like this has already happened in the US in relation to publicly-funded TV and radio channels). The equation is quite simple: to expand the points of direct contact between writers and the public is also to increase the leverage of the latter over the former.

Writers and readers have not always stared each other in the face. Until quite recently most writers shrank from the notion of publicly embracing their readership. I remember once being at an event with the American novelist William Gaddis: this was in the nineteen-nineties and he was in his seventies then. A major figure in American post-modernism Gaddis had been reared in a very different culture of writing: he would not sign copies or take questions from readers. He refused even to read aloud from his book. After much persuasion he agreed to sit silently in front of the audience while someone else read out passages from his work. When we talked about this afterwards he said quite categorically that he believed that books should have lives of their own and that writers could only diminish the autonomy and integrity of their work by inserting themselves between the reader and the text.”

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