Magic and the Machine
Living in an American Age of Techno-Wonder and Unreason
Cross-posted with TomDispatch.com
[A longer version of this essay appears in "Magic Shows," the Summer 2012 issue of Lapham's Quarterly, and is posted at TomDispatch.com with the kind permission of that magazine.]
As between the natural and the supernatural, I’ve never been much good at drawing firm distinctions. I know myself to be orbiting the sun at the speed of 65,000 miles per hour, but I can’t shake free of the impression shared by Pope Urban VIII, who in 1633 informed Galileo that the earth doesn’t move. So also the desk over which I bend to write, seemingly a solid mass of wood but in point of fact a restless flux of atoms bubbling in a cauldron equivalent to the one attended by the witches in Macbeth.
Nor do I separate the reality from the virtual reality when conversing with the airy spirits in a cell phone, or while gazing into the wizard’s mirror of a television screen. What once was sorcery maybe now is science, but the wonders technological of which I find myself in full possession, among them indoor plumbing and electric light, I incline to regard as demonstrations magical.
This inclination apparently is what constitutes a proof of being human, a faculty like the possession of language that distinguishes man from insect, guinea hen, and ape. In the beginning was the word, and with it the powers of enchantment. I take my cue from Christopher Marlowe’s tragical drama Doctor Faustus because his dreams of “profit and delight,/Of power, of honor, of omnipotence,” are the stuff that America is made of, as was both the consequence to be expected and the consummation devoutly to be wished when America was formed in the alembic of the Elizabethan imagination. Marlowe was present at the creation, as were William Shakespeare, the navigators Martin Frobisher and Francis Drake, and the Lord Chancellor Francis Bacon envisioning a utopian New Atlantis on the coast of Virginia.
It was an age that delighted in the experiment with miracles, fiction emerging into fact on the far shores of the world’s oceans, fact eliding into fiction in the Globe Theatre on an embankment of the Thames. London toward the end of the sixteenth century served as the clearinghouse for the currencies of the new learning that during the prior 150 years had been gathering weight and value under the imprints of the Italian Renaissance and the Protestant Reformation in Germany. The Elizabethans had in hand the writings of Niccolò Machiavelli and Martin Luther as well as those of Ovid and Lucretius, maps drawn by Gerardus Mercator and Martin Waldseemüller, the observations of Nicolaus Copernicus, Johannes Kepler, Giordano Bruno, and Paracelsus.
The medieval world was dying an uneasy death, but magic remained an option, a direction, and a technology not yet rendered obsolete. Robert Burton, author of The Anatomy of Melancholy, found the air “not so full of flies in summer as it is at all times of invisible devils.” To the Puritan dissenters contemplating a departure to a new and better world the devils were all too visible in a land that “aboundeth with murders, slaughters, incests, adulteries, whoredom, drunkenness, oppression, and pride.”
Think Tanks of the Sixteenth and Twentieth Centuries
In both the skilled and unskilled mind, astronomy and astrology were still inseparable, as were chemistry and alchemy, and so it is no surprise to find Marlowe within the orbit of inquisitive “intelligencers” centered on the wealth and patronage of Henry Percy, “the Wizard Earl” of Northumberland, who attracted to his estate in Sussex the presence of Dr. John Dee, physician to Queen Elizabeth blessed with crystal showstones occupied by angels, as well as that of Walter Raleigh, court poet and venture capitalist outfitting a voyage to Guiana to retrieve the riches of El Dorado.
The earl had amassed a library of nearly 2,000 books and equipped a laboratory for his resident magi, chief among them Thomas Hariot, as an astronomer known for his improvement of the telescope (the “optic tube”), and as a mathematician for his compilation of logarithmic tables. As well versed in the science of the occult as he was practiced in the study of geography, Hariot appears in Charles Nicholl’s book The Reckoning as a likely model for Marlowe’s Faustus.
During the same month last spring in which I was reading Nicholl’s account of the Elizabethan think tank assembled by the Wizard Earl, I came across its twentieth-century analog in Jon Gertner’s The Idea Factory: Bell Labs and the Great Age of American Innovation. As in the sixteenth century, so again in the twentieth: a gathering of forces both natural and supernatural in search of something new under the sun.
The American Telephone and Telegraph Company undertook to research and develop the evolving means of telecommunication, and to that end it established an “institute of creative technology” on a 225-acre campus in Murray Hill, New Jersey, by 1942 recruiting nearly 9,000 magi of various description (engineers and chemists, metallurgists, and physicists) set to the task of turning sand into light, the light into gold.
All present were encouraged to learn and borrow from one another, to invent literally fantastic new materials to fit the trajectories of fanciful new hypotheses. Together with the manufacture of the laser and the transistor, the labs derived from Boolean algebra the binary code that allows computers to speak to themselves of more things in heaven and earth than were dreamed of in the philosophies of either Hamlet or Horatio.
Gertner attributes the epistemological shape-shifting to the mathematician Claude Shannon, who intuited the moving of “written and spoken exchanges ever deeper into the realm of ciphers, symbols, and electronically enhanced puzzles of representation” -- i.e., toward the “lines, circles, scenes, letters, and characters” that Faustus most desired. The correspondence is exact, as is the one to be drawn from John Crowley’s essay, “A Well Without a Bottom,” that recalls the powers of the Abbot Trithemius of Sponheim, a fifteenth-century mage who devised a set of incantations “carrying messages instantaneously… through the agency of the stars and planets who rule time.” Bell Labs in 1962 converted the thought into Telstar, the communications satellite relaying data, from earth to heaven and back to earth, in less than six-tenths of a second.
Between the 1940s and the 1980s, Bell Labs produced so many wonders both military and civilian (the DEW line and the Nike missile as well as the first cellular phone) that AT&T’s senior management was hard put to correct the news media’s tendency to regard the Murray Hill estate as “a house of magic.” The scientists in residence took pains to discount the notion of rabbits being pulled from hats, insisting that the work in hand followed from a patient sequence of trial and error rather than from the silk-hatted magician Eisenheim’s summoning with cape and wand the illusions of “The Magic Kettle” and “The Mysterious Orange Tree” to theater stages in nineteenth-century Paris, London, and Berlin.
The disavowals fell on stony ground. Time passed; the wonders didn’t cease, and by 1973 Arthur C. Clarke, the science-fiction writer believed by his admirers to be the twentieth-century avatar of Shakespeare’s Prospero, had confirmed the truth apparent to both Ariel and Caliban: “Any sufficiently advanced technology is indistinguishable from magic.”
As chairman of the British Interplanetary Society during the 1950s, Clarke had postulated stationing a communications satellite 22,300 miles above the equator in what is now recognized by the International Astronomical Union as “The Clarke Orbit,” and in 1968 he had co-written the film script for 2001: A Space Odyssey. The opening sequence -- during which an ape heaves into thin air a prehistoric bone that becomes a spaceship drifting among the stars -- encompasses the spirit of an age that maybe once was Elizabethan but lately has come to be seen as a prefiguration of our own.
The New World’s Magical Beginnings (and Endings)
New philosophies call all in doubt, the more so as the accelerating rates of technological advance -- celestial, terrestrial, and subliminal -- overrun the frontiers between science, magic, and religion. The inventors of America’s liberties, their sensibilities born of the Enlightenment, understood the new world in America as an experiment with the volatile substance of freedom. Most of them were close students of the natural sciences: Thomas Paine an engineer, Benjamin Rush a physician and chemist, Roger Sherman an astronomer, Thomas Jefferson an architect and agronomist.
Intent upon enlarging the frame of human happiness and possibility, they pursued the joy of discovery in as many spheres of reference as could be crowded onto the shelves of a Philadelphia library or a Boston philosophical society. J. Hector St. John de Crèvecoeur, colonist arriving from France in 1755, writes in his Letters from an American Farmer to express gratitude for the spirit in which Benjamin Franklin’s invention of the lightning rod -- “by what magic I know not” -- was both given and received: “Would you believe that the great electrical discoveries of Mr. Franklin have not only preserved our barns and our houses from the fire of heaven but have even taught our wives to multiply their chickens?”
A similar approach to the uses of learning informed Jefferson’s best hopes for the new nation’s colleges and schools, and for the better part of the last two centuries it has underwritten the making of America into what the historian Henry Steele Commager named “the empire of reason.” An empire that astonishes the world with the magnificence of its scientific research laboratories, but one never safe from frequent uprisings in the rebel provinces of unreason.
Like England in the late sixteenth century, America in the early twenty-first has in hand a vast store of new learning, much of it seemingly miraculous -- the lines and letters that weave the physics and the metaphysics into strands of DNA, Einstein’s equations, Planck’s constant and the Schwarzschild radius, the cloned sheep and artificial heart. America’s scientists come away from Stockholm nearly every year with a well-wrought wreath of Nobel prizes, and no week goes by without the unveiling of a new medical device or weapons system.
The record also suggests that the advancement of our new and marvelous knowledge has been accompanied by a broad and popular retreat into the wilderness of smoke and mirrors. The fear of new wonders technological -- nuclear, biochemical, and genetic -- gives rise to what John Donne presumably would have recognized as the uneasy reawakening of a medieval belief in magic.
We find our new Atlantis within the heavenly books of necromancy inscribed on walls of silicon and glass, the streaming data on an iPad or a television screen lending itself more readily to the traffic in spells and incantation than to the distribution of reasoned argument. The less that can be seen and understood of the genies escaping from their bottles at Goldman Sachs and MIT, the more headlong the rush into the various forms of wishful thinking that increasingly have become the stuff of which we make our politics and social networking, our news and entertainment, our foreign policy and gross domestic product.
How else to classify the Bush administration’s invasion of Iraq if not as an attempt at alchemy? At both the beginning and end of the effort to transform the whole of the Islamic Middle East into a democratic republic like the one pictured in the ads inviting tourists to Colonial Williamsburg, the White House and the Pentagon issued press releases in the voice of the evil angel counseling Faustus, "Be thou on earth as Jove is in the sky,/Lord and commander of these elements."
Charles Krauthammer, neoconservative newspaper columnist and leading soloist in the jingo chorus of the self-glorifying news media, amplified the commandment for the readers of Time magazine in March 2001, pride going before the fall six months later of the World Trade Center: “America is in a position to reshape norms, alter expectations, and create new realities. How? By unapologetic and implacable demonstrations of will.”
So again four years later, after it had become apparent that Saddam Hussein’s weapons of mass destruction were made of the same stuff as Eisenheim’s projection of “The Vanishing Lady.” The trick had been seen for what it was, but Defense Secretary Donald Rumsfeld emerged from the cloud of deluded expectation, unapologetic and implacable, out of which he had spoken to the groundlings at a NATO press conference in 2002: “The message is that there are no ‘knowns.’ There are things we know that we know. There are known unknowns… but there are also unknown unknowns... The absence of evidence is not evidence of absence.”
“Perform What Desperate Enterprise I Will”
The Rumsfeldian message accounts not only for what was intended as a demonstration magical in Iraq, but also for the Obama administration’s current purpose in Afghanistan, which is to decorate a wilderness of tribal warfare with the potted plant of a civilized and law-abiding government that doesn’t exist. Choosing to believe in what isn’t there accords with the practice adopted on Wall Street that brought forth the collapse of the country’s real-estate and financial markets in 2008.
The magnitude of the losses measured the extent to which America assigns to the fiction of its currency the supernatural powers of a substance manufactured by a compensation committee of sixteenth-century alchemists. The debacle was not without precedent. Thomas Paine remarked on the uses of paper money (“horrid to see, and hurtful to recollect”) that made a mess of America’s finances during its War of Independence, “It is like putting an apparition in place of a man; it vanishes with looking at, and nothing remains but the air.”
Paine regarded the “emissions” of paper money as toxic, fouling the air with the diseases (vanity, covetousness, and pride) certain to destroy the morals of the country as well as its experiment with freedom. A report entitled “Scientific Integrity in Policy Making,” issued in February 2004 by the Union of Concerned Scientists, advanced Paine’s argument against what it diagnosed as the willed ignorance infecting the organism of the Bush administration.
Signed by more than 60 of the country’s most accomplished scientists honored for their work in many disciplines (molecular biology, superconductivity, particle physics, zoology), the report bore witness to their experience when called upon to present a federal agency or congressional committee with scientific data bearing on a question of the public health and welfare. Time and again in the 40-page report, the respondents mention the refusal on the part of their examiners to listen to, much less accept, any answers that didn’t fit with the administration’s prepaid and prerecorded political agenda.
Whether in regard to the lifespan of a bacteria or the trajectory of a cruise missile, ideological certainty overruled the objections raised by counsel on behalf of logic and deductive reasoning. On topics as various as climate change, military intelligence, and the course of the Missouri River, the reincarnations of Pope Urban VIII reaffirmed their conviction that if the science didn’t prove what it had been told to prove, then the science had been tampered with by Satan.
The report spoke to the disavowal of the principle on which the country was founded, but it didn’t attract much notice in the press or slow down the retreat into the provinces of unreason. The eight years that have passed since its publication have brought with them not only the illusion of “The Magic Kettle” on Wall Street, but also the election of President Barack Obama in the belief that he would enter the White House as the embodiment of Merlin or Christ.
To the extent that more people become more frightened of a future that calls all into doubt, they exchange the force of their own thought for the power they impute to supernatural machines. To wage the war against terror the Pentagon sends forth drones, robots, and surveillance cameras, hard-wired as were the spirits under the command of Faustus, “to fetch me what I please,/Resolve me of all ambiguities,/Perform what desperate enterprise I will.”
Wall Street clerks subcontract the placing of $100 billion bets to the judgment of computer databanks that stand as silent as the stones on Easter Island, while calculating at the speed of light the rates of exchange between the known unknowns and the unknown unknowns. By way of projecting a federal budget deficit into both the near and distant future, the season’s presidential candidates float cloud-capped towers of imaginary numbers destined to leave not a rack behind.
The American body politic meanwhile dissolves into impoverished constituencies of one, stripped of “profit and delight” in the realm of fact, but still sovereign in the land of make-believe. Every once and future king is possessed of a screen like the enchanted mirror that Lady Galadriel shows to Frodo Baggins in the garden at Caras Galadhon; the lost and wounded self adrift in a sea of troubles but equipped with the remote control that once was Prospero’s; blessed, as was the tragical Doctor Faustus, with instant access to the dreams “of power, of honor, of omnipotence.”
Lewis H. Lapham is editor of Lapham’s Quarterly. Formerly editor of Harper’s Magazine, he is the author of numerous books, including Money and Class in America, Theater of War, Gag Rule, and, most recently, Pretensions to Empire. The New York Times has likened him to H.L. Mencken; Vanity Fair has suggested a strong resemblance to Mark Twain; and Tom Wolfe has compared him to Montaigne. This essay, shortened for TomDispatch, introduces "Magic Shows," the Summer 2012 issue of Lapham’s Quarterly.
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And I bet that this is true for most Americans... we aren't even teaching the basics of science any longer. Consequently, what we are getting are millions of people who don't know anything about it. The rest will be soon history.
We live in the age of high tech industrial barbarism, a modern madness is epidemic and the center is not holding but God is still holding out an outstretched hand with mercy and the kindness of a well wisher. The world can go on its way if we have something solid to believe in, something remarkable and magical, a personal God who desires a relationship with each of His children, a just and righteous God.
Yes, I know that many are simply not interested in having a spiritual perspective. It offends their sensibilities but as the times digress, as the madness of modern life becomes more and more obvious I believe that these conditions will drive some to look for answers and a spiritually oriented way of looking at things will prove all the more enticing, it has something to do with foxholes.
it is the perspective which is based on ignorance that offends.
the one that hears itself being spoken of and rather than thinking spouts out the proof of what's been said.
in this case ignorance indeed has something to do with foxholes:
http://www.huffingtonpost.com/2012/06/18/death-thoughts-religious-devout_n_1606310.html
As an example, a lake burning with green fire is recognized as alarming and lethal. The same lake not on fire full of poisons is passed by on the way the the grocery store without a thought. The effects of mind control with advertising and propaganda are accepted as normal today. It was probably better to be full of superstitious dread of wizards and magic and crystal balls than to thoughtlessly open oneself to the "people who control" TV, radio and the Internet.
We are in trouble when the majority of people have no idea what is going on around them. We live in a new age of technological, chemical and psychological illiteracy and do not have the sense to be dreadfully cautious.
It is good to a superstitious idiot? No. Is it safe not to be? Not really.
I believe myself to be orbiting the sun at the speed of 65,000 mph. Knowing it is a separate process entirely.
"the witches in Macbeth."
Double, double toil and trouble;
Free us from this contrived-belief bubble.
"demonstrations magical"
Showmanship sans the secrets.
"In the beginning was the word"
In the beginning was the thought. The word's a crude cousin, subcontracted to convey said concept.
"learn and borrow from one another"
or nick the notions of Nikola Tesler?
"New philosophies call all in doubt"
Mitt must burn his mobile. Lest he be seen dabbling with such witchcraft.
"Be thou on earth as Jove is in the sky,/Lord and commander of these elements."
Then if thou canst not derive an answer, maketh one up.
"America is in a position to reshape norms, alter expectations, and create new realities. How?
By the concoction of nonsensical narratives, that reality itself shows to be the work of simpletons.
“there are no ‘knowns.’
But plenty of numpties.
"the uses of paper money"
Number one: Pasting over the cracks of crumbling economic models.
"if the science didn’t prove what it had been told to prove,"
a bonus payment might do the trick.
"Wall Street clerks subcontract the placing of $100 billion bets to the judgment of computer databanks"
Which now formulate their own untested algorithms. Before following them like humans.
"the enchanted mirror"
of human imagination.
But he almost sounds kind of Ron Paulish when he starts talking about the magic that is paper money.
As for Prospero and co- Aldous Huxley had a handle on that 80 + years ago. "Oh Brave New World With Such People In It" !
Human understanding is fluid and changes with the bends in the river we call life. To profess something a "truth" is akin to taking a photo, for like the photo it is only true for that moment and from that perspective. To profess anything as "truth" is a gross misinterpretation of our place in the cosmos.
the public, at large?
crystal kleer
Then there are the cranks who believe that what we don't know invalidates any confidence in what we do know, that somehow with the tug of a string all our scientific knowledge can be brought tumbling into chaos. These people have big egos paired with tiny intellects, preferring imagination to knowledge, daydreaming that their ideas are so much more valid than the sum of scientific endeavors -- and in the process they accuse scientists who spend their time measuring, testing, and working with reality of being arrogant while they, who reject these things are the truly brilliant (and oh, so humble as well).
My mathematics students ask me, "Why do I need to know this stuff?" It is because otherwise the explainable becomes magic and knowledge is lost to the hubris of charlatans.
People who choose "faith" over knowledge and "intuition" over hard work, observation, the collection of knowledge and building relational frameworks are really choosing to be slaves.
I believe that "the truth shall make you free."