Idiosophy

A physicist loose among the liberal arts

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Defining Science Fiction

Have you ever wondered how exactly to define “science fiction”? I’ve seen lots of opinions, none of which sounded right.  In an article in PMLA, though, Eric Rabkin pointed me in an interesting direction.  He said “Carl Freedman wrote that his ‘thesis about critical theory and science fiction is that each is a version of the other’.”  Intriguing — they certainly have lots of things in common, since critical theory is constitutionally incapable of staying in one lane, and so wanders from literature to politics to economics to sociology to linguistics and back again.  SF started out that way on purpose.  Maybe there’s something there.

Via inter-library loan, Carl Freedman tells me that Darko Suvin defines science fiction as “the literature of cognitive estrangement.”  Whoa!  Assessing the analytical validity of that assertion will take some thought, but my immediate reaction was that it’s a perfect description of science-fiction fans. Suvin has got to be onto something.  SF fans are not only cognitively estranged from the mundane world, they positively embrace that status. (I say “they” as if I’m not one of them, but I doubt anyone will be fooled.) We’re proud of how differently we think, and judge our ways superior.  Somewhere in a box around here is a button that says “Reality is a crutch for people who can’t handle science fiction.”  We give non-fans scornful names like “mundanes” or “muggles”.

That last word brought me up short. Though SF fans use it, it’s from fantasy. I’m looking for a way to distinguish SF from fantasy.  Fortunately, Darko Suvin actually said something rather different.

SF is, then, a literary genre whose necessary and sufficient conditions are the presence and interaction of estrangement and cognition, and whose main formal device is an imaginative framework alternative to the author’s empirical environment.

“Estrangement” is easy, and obviously correct.  SF is set in a world that is not our own (though it may look just like ours, at the start).

The word “cognition”, once you work through the jungle of academic prose, isn’t quite right. As Suvin eventually explains, it means that the writer isn’t trying to give authoritative statements about characters, relationships, or phenomena. The writer is trying to pose them as problems to be solved, to expose them to inquiry.

The reader’s response is equally important.  The reader of SF is expected to think about the story in the same way as a scientist approaches an experiment: “How does this work? What processes are happening here? What can I learn from this?”  Fantasy is read completely differently.  “What a wonderful/terrifying world! Can I go there?”  This distinction in reader response is what distinguishes SF from fantasy, and from all other genres of estrangement.  In fact, it may be what gives SF the right to have the word “science” in its name.  Science fiction is not “fiction about science”. When I look at Robert Heinlein, for example, it’s hard to find any science in any book he wrote.  All the characters are engineers, solving engineering problems.  But they are solving problems, and the readers are right there working alongside them.

(As an aside, it’s interesting that when C.S. Lewis invented reader-response criticism, he talked for a whole page about SF [p.110], and said things that make it clear that he knew all this, but he never actually said it explicitly.)

So this is useful, and I shall use it.  But now I’m wondering why the terminology shifted.  The term that grabbed me was “cognitive estrangement”, not “estrangement and cognition”.  And I’m not the only one. Here’s how the two terms have fared so far:

So I conclude that the road to scholarly fame runs through steps:

  1. Think an intriguing and useful thought.
  2. Give it a clunky name that uses the same words as a good bumper-sticker.
  3. Wait for somebody else to slip up and say the bumper-sticker version.
  4. Watch the citations roll in.
Obligatory Quantitative Appendix
  • My citation of Rabkin is at the top of a blog post.
  • Rabkin’s citation to Freedman is on Page 2 of his 18-page paper.
  • Freedman’s citation to Suvin is on page xv of his book.
  • Suvin’s concise statement is on page 7 of his book.

We don’t have to read far into a work of literary criticism to get all the good stuff!


Works Cited

Freedman, Carl. Critical theory and science fiction. Wesleyan University Press, 2000.

Lewis, Clive Staples. An experiment in criticism. Cambridge University Press, 1992.

Rabkin, Eric S. “Science fiction and the future of criticism.” PMLA 119.3 (2004): 457-473.

Suvin, Darko. “Estrangement and Cognition“, in Metamorphoses of science fiction: On the poetics and history of a literary genre. Yale University Press, 1979.

They Call it Humanistic Mathematics

In which the Idiosopher discovers a lot of new friends.

Antediluvian Friend-of-the-Blog Steve Devine points us to a paper in the Journal of Humanistic Mathematics entitled “Franz and Georg: Cantor’s Mathematics of the Infinite in the Work of Kafka“. If this paper is not idiosophical, then idiosophy has no meaning.

Knudson is discussing a posthumously-published story by Franz Kafka entitled “The Great Wall of China“. I had never heard of it before; getting to read a new Kafka fantasy means it’s already a good day. (The story is depressingly relevant in a few places.) Knudson’s paper talks mostly about the curious method of constructing the Great Wall, and notes its similarity to the “Cantor Set“. (Please go look at the pictures in that Wikipedia article — there’s a wonderfully unexpected one in there.) It doesn’t mention the messenger finding his way through the crowd, which appears to be a two-dimensional analogue of the same fractal process.

Illustration of the Cantor set to five levels

Cantor Set

If necessary, it’s possible to read Knudson’s paper like a moviegoer, skipping the theorems the way a Peter Jackson fan skips the poems in The Lord of the Rings. He always returns to plain English before long.

This kind of mathematics is related to graph theory in a way I hadn’t appreciated before, and graph theory is no stranger to Idiosophy. (Do you suppose the editors at JHM would be interested in hearing about calling people fools?) Anyway, at the end of Shi Wen’s post, there’s a link to a wonderful video, made by the kind of student I always wished I had.


Work Cited

Knudson, K. P., “Franz and Georg: Cantor’s Mathematics of the Infinite in the Work of Kafka,” Journal of Humanistic Mathematics, Volume 7 Issue 1 (January 2017), pages 147-154. DOI: 10.5642/jhummath.201701.12 . Available at: http://scholarship.claremont.edu/jhm/vol7/iss1/12

Science Fiction vs. Theater

Mythmoot V is coming up, and the theme is “Fantastic Frontiers”. That’s got me looking at all kinds of boundaries, frontiers, and demarcations in speculative fiction.

Isaac Asimov once wrote this about how to write a science-fiction detective story (which his editor said couldn’t be done):

The writer must carefully explain to the reader all their boundary conditions of the imaginary society. It must be perfectly clear what can be done and what can’t be done and with those boundaries fixed, the reader must then see and hear everything the investigator sees and hears, and he must be aware of every clue the investigator comes across.

From the hundred-or-so Asimov stories I’ve read, I infer that this is a good rule for all SF stories if you replace “investigator” with “protagonist”. Readers are willing to make great leaps of faith to enjoy a story, as long as the boundaries are fixed [1] and we know how far the author wants us to jump.

There is one side, though, on which the boundary is fuzzy and permeable. That’s the side that faces the reader. Anything that’s familiar to us in our mundane world can be in a science fiction story. In fact, it’s almost essential to include a bunch of things from our world to keep from weirding the readers out.Fuzzy boundaries of SF and theater

It amused me to notice that the theater works the exact opposite way. The wall that faces the audience is the only fixed one, there. The other three walls are almost infinitely mutable. From one minute to the next they can be DUKE ORSINO’s palace, The sea-coast, OLIVIA’S house, A street, and Before OLIVIA’s house. The fourth wall can be broken, sure. When it is, the playwright is doing it consciously, in exactly the same way that a science-fiction writer might deliberately minimize the connections between the fictional world and the mundane to build a sense of alienation.

The theatrical version of boundaries seems to apply to television and movies, too. So when the subject of a movie is science-fictional, which one wins? Interestingly, it seems that all the rigid boundaries apply. A science-fiction movie is truly in a box.


[1] This is not to say the boundary is finite. Borrowing from complex analysis [2][3], I consider a boundary at infinity to be fixed.

[2] This concept is also useful in real analysis, but this is a humanities blog where the phrase “real analysis” can easily be misinterpreted, so I bumped it up a level.

[3] I’ve read so many Terry Pratchett stories that nested footnotes don’t look odd to me any more.

A Durham Proverb for Engineers

Tom Shippey’s lecture #8 of the Signum U class “Philology through Tolkien” is about Anglo-Saxon wisdom poetry. I found the claim particularly interesting that it is difficult to understand some of their maxims, which is interesting because people don’t agree on which ones are the hard ones. Here’s an example from the Durham Proverbs: “The fuller the cup, the fairer you must bear it.” Prof. Shippey threw the question to the class – what does that mean? He says his best guess was that it meant, “Don’t complain about the job, just get on with it.”

Big D

I would never have thought of that. I always look at the explicit denotation of a phrase first, because I’m better at that than finding connotations and implications. (For the record, Idiosophers have official permission to stick our noses into Anglo-Saxon proverbs.) And this proverb, taken almost literally, is relevant right now. In a modern system-management context, it means that optimized systems are brittle; they aren’t robust.

People who lead interesting lives won’t have heard about this, but the endless quest of managers to squeeze every drop of efficiency out of their systems changed a lot in the last 20 years. Now that they’ve started doing serious data collection and analysis on their operations, they have found opportunities to make even old legacy companies fabulously profitable. (Hey, kids! Did you know the middle seats on an airliner used to be empty most of the time?) But everything comes with a cost. The problem with these optimized systems, these cups full to the brim, is that even a tiny disruption can bring the whole operation crashing to a halt. (Airlines used to re-book passengers from cancelled flights into those middle seats within a few hours. Now it can take days.) The mead spills all over the floor.

So, recently, system engineers started getting requests from managers to increase the “robustness” of their systems. And the answer usually comes back, “That’s easy – build some extra capacity.” Which means giving back half the benefit of the optimization and undoing half of the doing-more-with-less innovations they got awards for. The managers were not happy. If those managers had just paid more attention to their Anglo-Saxon forebears, we could have saved everybody a bunch of soul-crushing PowerPoint presentations.

Now managers ask for “resilience” instead. We’ll see if that turns out any better.

When are two stories the same?

For my talk at Mythmoot, I’m comparing two exemplars of the same story. This post is a lemma in which I figure out how to show that two stories are “the same”.

If I learned anything from my safari into the jungles of literary theory, it’s that starting anywhere but absolute zero can get you into trouble. So let’s get the trivial parts out of the way, and work towards progressively more difficult cases.

👉Two copies of the same book sitting on different shelves in a bookstore are the same story.

👉Two different editions of a book are the same story.

👉A translation of a book into another language could be argued either way, but I’m going to say they’re still the same story.

Fig 1. Nephew

I’m following Douglas Hofstadter on this, but a tangible example about translation is better. Le Seigneur des Anneaux is not the same thing as The Lord of the Rings to me, but I hypothesize that its relationship to a 14-year-old nerd in France will be the same as LotR was to me. Experimental verification will take a decade or so; my nephew is just learning to read. In any case, even with a lot of differences between the original and second languages, the story can remain intact. (Assuming that’s what the translator is trying to do.) Emily Wilson, translator of The Odyssey, tweeted about that the other day.

Now that we’ve got the pedants safely back in their kennels, let’s look at the more-interesting case of two different novels. A story has lots of parts; some of them allow for more difference than others. What are the parts of a story? (Do I remember this from third grade? Yes, apparently I do.)

Setting

Doesn’t have to be the same. If you couldn’t tell the same story in a different setting, most of literature would never have happened. Resetting the Odyssey in 1900’s Dublin is perfectly fine. Romeo and Juliet in mid-20th-Century New York is brilliant.

Plot

The arc of the main plot has to be the same, though subplots can be different, and usually are. The presence of different minor characters is the primary driver of variation in subplots.

Characters

They don’t have to be the same, but major characters have to be isomorphic. That is, we have to be able to make a mapping of one major character in work A to exactly one character in work B. Minor characters don’t have to match at all. King Arthur stories, for example, have a literal army of extras around the perimeter. Authors use differences in minor characters to add individual flourishes to an old story. Definition: A major character is one who participates in the core conflict.

Conflict

Conflict in literature takes the form of protagonist vs. some element of the set {self, antagonist, society, nature, fate}. For these purposes, the core conflict has to remain in the same category, though I’d be willing to allow all sorts of other sub-conflicts. Conflicts with a different element of the set make a different story.

Amusing sidebar: When I was looking around the Web to make sure I’d gotten them all, I found two other possible elements of the set: technology and the supernatural. Since I’m interested in fantasy and science fiction, a.k.a. “Imaginative literature”, those two drop out. Conflicts vs. technology don’t exist — one of the most important lessons of science fiction is that technology isn’t an enemy. Any time it looks like it is, there’s a person behind it. And in fantasy, supernatural entities are just characters like anybody else.

Resolution

This one’s tricky. My first reaction was to say that the resolution has to be the same, but then I remembered the movie Roxanne . [1] This movie is unquestionably the same story as Cyrano de Bergerac, with a change of setting and the addition of a character (Dixie, played by Shelley Duvall). Adding a person to the plot who moves easily between the social classes and can talk straightforwardly to both the leads makes the resolution of Rostand’s play impossible. (Lucky for them!) I’m willing to say that the resolution can be different if the logic of the new setting and characters requires it. There are limits, certainly. Hamlet can’t have an ending where everyone lives happily ever after.

Where’s the dividing line? What kinds of stories can keep their integrity through a change in resolution? I think it’s in the core conflict. Cyrano is struggling against himself, and “snapping out of it” is always a possible outcome of such a conflict. Hamlet has a generous helping of internal conflict, but it’s subsidiary to the political battles and the inertia of armed forces. The outcome of The Tragedy of Hamlet, Prince of Denmark is constrained in ways that The Tragedy of Charlie, Small-town Fire Chief is not.

Conclusion

Two stories are the same if: Their Plot and Conflict are recognizably the same and their major Characters are isomorphic. The Resolution must be the same if the conflict requires it. Setting may change without restriction, as long as the other four properties of the story are still sensible in its context.


[1] Which contains one of my favorite cinematic sword-fights.

Lame Pun

Tom Hillman has a nice essay about lameness and what it means in the Silmarillion, with particular attention to Melkor and the story of Turin.  The piece begins, though, with Hephaestus’s lameness, and a quote from the Iliad.

From that snippet, I learn that the words Homer uses for “unquenchable laughter” are “ἄσβεστος … γέλως”, or in Roman letters, “asbestos gelos”.  “Asbestos”, it turns out, is the Greek word for “unquenchable”.

This reminds me that in The Lord of the Rings, exactly one character is called “unquenchable”.  If Pippin is the only hobbit who’s truly “ἄσβεστος”, shouldn’t he have been the one to take the Ring to the Fires of Doom?

The Inklings and King Arthur in its Natural Habitat

Sørina is collecting not-even-slightly-staged photos of The Inklings & King Arthur in a Pinterest gallery. I am honored to be included. Go visit – it’s changing daily.

Thee & Thouing

Lee Smith is full of good ideas these days. Her latest is a graph of the characters in LotR who call each other by the familiar pronoun.

Her graph has caused me to reconsider an earlier opinion.  I once wrote a post in which I complimented Faramir on a slick linguistic move to seduce Éowyn.  The graph, though, shows that Faramir never switched from the formal to the familiar in anything he said to her.  Worse, he went even more formal: “I will wed with the White Lady of Rohan, if it be her will.”

I hadn’t realized this until I looked in the French translation.  During all their conversations in the Houses of Healing, franco-Faramir addresses Éowyn as “Madame”. (N.B. He’s 36 years old; she’s 24.) Then, as he makes his move, he ratchets it upwards. The highest level of formality, when talking to a feudal ruler, was to address them in the third person.  We have only echoes of that in American English; we get the feeling when someone says to the Queen, “as Her Majesty commands”.

So I’ve changed my opinion. Faramir is just role-playing his feudal-prince fantasies again. (We discussed this over at Olga’s joint, a while back.)  Not that I can blame him; Lee’s graph shows that Denethor never called his son “thou”, either.  Poor guy had no idea how to use pronouns.

Lines of familiar address by chapter

Physiolindalë

Stephen Hawking passed away today.  Hawking’s cosmology began at the Beginning, with cosmogenesis.  J.R.R. Tolkien included cosmogenesis in his mythology, too.  There is a connection, unlikely though that might seem. Here’s the text from Tolkien:

There was Eru, the One, who in Arda is called Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made. And he spoke to them, propounding to them themes of music; …

Why music? Well, ever since the Romantic period, other artists have envied the musicians. “All art aspires to the condition of music,” said Walter Pater. “Poets such as E.T.A. Hoffmann … conceived of instrumental music as the language of a higher realm,” as Jonathan Friedmann put it. If you’re a Modernist writer, and you want to express something exalted, you use the language of music to do it.

But what exactly is music? There’s no way JRRT wanted us to imagine the Valar sitting in a concert hall, so this must be referring to something outside the mainstream definition.  When we’re talking about cosmogenesis, what counts as music and what doesn’t?  Well, “music” is only slightly better defined than “literature”. I like this definition from Robert Greenberg: “music is patterns of sound in time.”  [1]

Ainulindalë does not sound like the way musicians talk, so eventually I thought of looking at it as a scientist. From a physicist’s point of view, this passage looks very different.  It’s all about building the framework within which creation can take place: the introduction of time.

This is the idea behind the Hartle-Hawking state of the universe. At the Big Bang (and shortly thereafter), time and space weren’t so clearly differentiated as we see them now, looking (as we do) at length scales of a meter or so. Essentially, there wasn’t “time” per se. The four dimensions were all muddled together. When things cooled down a bit (literally), the symmetry was broken and we got the familiar dimensions, three spatial and one temporal. Stephen Hawking, the more famous member of the team that came up with this idea, wrote about it in A Brief History of Time, in a way that’s accessible to the educated layman. (When physicists are talking to each other, it sounds like this. The American Physical Society has made all of Hawking’s papers freely available if you scroll down on that link.) Here’s roughly how Hawking described it:

Spacetime diagrams for Hartle-Hawking and MInkowski states

Our universe (left) and the way it was during the Big Bang (right)

The figure on the left shows a body moving in space (horizontal axis) and time (vertical). The “light cone” (imagine spinning the picture around the vertical axis) is the maximum velocity a body can have: the speed of light.  Massive bodies move like the black arrow, using up more time to cover less space than a light ray would. Back at the Big Bang, though, Hawking’s work showed that it all looked like space.  All lines moved sideways out from the origin. Moving in time didn’t happen until the Universe had expanded from its initial state.  Without time, there couldn’t be music.

The opening of Ainulindalë, therefore, can be read as a metaphor of the introduction of time into the universe. Or, in current jargon, the transition from Hartle-Hawking to Minkowski states.  The second sentence in the quotation above describes Eru separating time out from the other dimensions. “Music”, here, is a synecdoche of time.


[1] This is very much a late-20th-century definition, by the way.  Before the musical traditions of other continents were absorbed into musicology, and before the radical experiments of later Modernists, the definition looked rather different.

A Fencing Story

At the fencing club last night, one of the other coaches came up to the strip where I was giving a lesson. He was holding an old, well-used foil. “The lady at the desk said she found this in the equipment room. Who uses a left-handed Vniti blade with a Prieur socket?” Well, that would be me. I had lent such a weapon (one of my favorites) to a visitor last year, and when it vanished I assumed I’d never see it again.

So I expressed my gratitude and tossed the cheap Chinese weapon I’d been using into a corner. The student said, “Here, my lord, is your ancient blade. It was found in his chest.”

I hadn’t known he was one of our Fellowship. Meeting a new friend is always a pleasure.

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