Fragmentary, No. 23

poets are useless,

. . .

are not only ‘non-utilitarian’,
we are ‘pathetic’:

this is the new heresy;
but if you do not even understand what words say,

how can you expect to pass judgement
on what words conceal?

♦ H.D., The Walls Do Not Fall

Notational, No. 6

But self or person is not any one impression, but that to which our several impressions and ideas are supposed to have a reference. If any impression gives rise to the idea of self, that impression must continue invariably the same, through the whole course of our lives; since self is supposed to exist after that manner. But there is no impression constant and invariable. Pain and pleasure, grief and joy, passions and sensations succeed each other, and never all exist at the same time. It cannot therefore be from any of these impressions, or from any other, that the idea of self is derived; and consequently there is no such idea.

♦ David Hume, “Section VI: Of Personal Identity,” A Treatise of Human Nature (1739)

It is quite alarming, setting oneself to task, and then delving within—intent on discovering the boundaries of the self; but there is no discernable source, no border between what is and what is not that which perceives. What there is to discover are the echoes of impressions, insistent but also imperfectly rendered, clustered nebulously about the now, as you cast the net of consciousness blindly out into a murky sea. What you retrieve is not verifiable by some organizing standard, some principle of meta-consciousness; what pieces you have are rather the constituents of what itself becomes aware. Is there a voice that travels between points of reference, generated independently of the lingering instances of a heterogeneous sensorium that organize to produce something called personal history? As far as I can tell, my boundary is the space where my thoughts turn back to reinscribe themselves over their own premise. Perhaps I am a spontaneous generation, a misinterpretation of available phenomena. Perhaps it is all simulation.

Direct Modification

The burdens of this season are not melting yet. In fact, they’re settling in strata. There is a transient geology to be studied in the sediments (and sentiments) that layer and compound, as winter weighs this chapter of the almanac down. We’re compressed. We ossify a little between frozen ground and snow, but also between the sub-freezing temperatures and the cost of keeping warm. Each stratum that complicates movement or rest contributes to our fixity and our preservation. We need to last ’till spring.

This season is uncommonly heavy with anticipation. This time around I am particularly aware of the burden, waiting out the winter of 2014; it is the year that the conditions that define my environment will change. We just do not know what precisely they are changing to.

This afternoon I wrote a technical summary of Lamarck’s theory of adaptation, the ideological precursor to Darwin’s version of descent with modification. In the early 1800s Lamarck proposed an intimate relationship between any given organism and its environment. He was one of the first to suggest that it is what surrounds life, what composes its boundaries and limits, that determines the expression of that life, not just behaviourally but physically. Accordingly, we are not born with a purpose or function that is our own: we inherit these things from those ancestors that developed them, an intergenerational transaction that tracks so far back that the concept of origins dissolve in a nebulous region of pre-identity, of deep time. We are all tracing the intricacies of a continuum that begins simply, but complicate as creation marches forward.

The premise states that the structure of our life, as it functions in the present, is more complex than the life that prefigured it. By exercising what we need to exercise, by flexing those faculties available to us—to cope with the acute demands of our environment—we are strengthening not just ourselves, but our descendants. There is agency in our inheritance and in our evolution; although Lamarck never used the word “evolution.”

It is an appealing theory in the way that it mobilizes the feel of history. The components of a use/disuse effect upon our very nature rewards the effort we put into our dedications, and seems to suggest that we can imprint our accomplishments onto a nascent future. It is not quite like Darwin’s lottery, where dice composed of cosmic rays determine the pace of change; even if, in the case of this example, the dice are anachronistic.

I like to think of my own development as Lamarckian, within the boundaries of my own existence. I prefer to consider my intellectual life in terms of successive generations, less complex manifestations self-generating my next iteration in response to an environment that has bounded me, and creating better adapted individual to live in the next era, just a little more complicated and assured. (The complication is an unavoidable consequence: I don’t know if I work more efficiently, but I do know I work more.)

You can see how compelling it is to think in these terms. You might understand how the modern theory of evolution still becomes easily conflated with more antiquated designs of thought. I hope the pressures of these layers upon me right now preserve some of what I have been during this last period. It may not be an accurate way to describe what is going on within the ecosystem of my own boundaries, but I feel the beginnings of another self more complex and purposeful.

Unconscious Reading

It is worth noting that the books do not close after dark: not when the sun goes down, nor when the lights go out. My Kindle gives off a sallow, uneven glow that only serves to cut out its unnerving “stable text,” even after the rest of the apartment is shut down. I can read wrapped in the approximate gloom of the urban night. And even after I’ve deactivated my 21st century reader and put it aside, sometimes, I still go at it. There are periods of sleep where words will scribe themselves through the pages of my dreams. There are times when I read my unconscious.

I suppose this is the result of being so absorbed by the act. Reading is the constituent, cerebral material that composes the greater share of my commitments, my ambitions, and my pleasures. Yet I always feel behind. It doesn’t happen fast enough. The list is too long. My eyes, my brain, are too slow. These past four years I have been trying to catch up, to inscribe a state of knowing on a space of acute ignorance, but there abound more and more possible texts to assess and consume. Beyond reading lists, beyond recommended articles and current distractions, there is a paralytic superabundance of things written down that it would be useful to encounter; and there is only so much time.

This is a situation that I must make peace with. Reading and dreaming share a coterminous relationship for the academic in training: sleeping or waking they are activities that superimpose upon one another and share the same boundaries of experience. They expand as a fused, organic unit. I need both to continue forward; I am bound up by both as I plan and galvanize the trajectory of my future; and the spectre of improbability haunts both their enactments.

“Have you heard the speech?” asked a professor last fall after I had asked him for a letter of reference.

“Which speech?” I responded warily.

“The one where I tell you that there are no jobs, that the whole institution is in flux, that tenure may be a thing of the past—”

“Oh, that speech!” I said. “Yes, yes—I heard it when I first decided to come back to school.”

“Alright then. I just feel I have a moral obligation to warn you off.”

“And I respect that.”

Which is true. What I told him then, and what I’m affirming now, is that there is little else that I can envision myself doing besides this. It is not apathy that has driven me to this point—it is genuine ambition. I have tried other avenues, other prospects, and the result was not only underwhelming, but also depressing, and somewhat claustrophobic. The dream has always involved many books, and disseminating the texture and tenor of thought. Contributing to the sum total of human knowledge. There is no other professional arena for a humanities major. My only option is to think and write my way forward, and heed my unconscious as it discloses itself in phrases: words scribbling their way out in the dark.