Denim time machine

He hops down the front porch steps in faded denim jeans
arms and legs a-kimbo, mind flush with fantasies
a kick of the earth, a soaring leap, a slap of an old oak tree
He winces and yelps – looks back – then giggles mischievously

Boy can he run (he’ll show you!) and crawl and jump and fight
show off wrestling moves on Dad with all his might
He gets grown ups, talks their talk, knows the responsibility
Get married, buy a house, find a job, and that’s just the beginning

But for now he lives in these jeans, he wears them all the time,
this hole is from his bike, that tear is from his climb
Mom says he’ll grow big soon, they’ll have to buy new ones
but she says that every day, and tomorrow hasn’t come

And if tomorrow does, he’ll hardly see himself
A boy now big and strong, he’ll look like someone else
and on that day he’ll think, of those faded folded jeans
lying in a bedroom drawer, a denim time machine

This poem was inspired by Rainer Rilke’s A Child in Red.

Ian McEwan talks about writing but really talks about love and happiness and aging

I only recently discovered British novelist Ian McEwan [wikipedia], but he’s quickly become one of my favorite author-speakers. While I have yet to finish one of his novels, as the author of Atonement and Solar and 30 other books, I expect it will happen soon.

This talk is outwardly about how to write about love in fiction, but becomes a wide-ranging 14 minutes on everything from what makes Anna Karenina special to why writers don’t need to retire early. He speaks more articulately than I write, and I found myself taking extensive notes.

Here are some of my favorite quotes:

“it’s very difficult to do happiness in novels in a sustained way, we really leave that to poetry, lyric poetry, which can see our moments. its the nature of the human condition that we’re only truly happy in bursts, we can’t be constantly happy”

“literature loves difficulty, thrives on conflict”

“its the fleetingness that gives love its precious quality”

“the slow collapse of your body becomes a subject in itself”

“writers don’t have to retire early, they accumulate more life, more love, more disappointments, more of everything”

on novels:

“we have not yet invented another art form that allows us such access to the minds of others”

PS. I am starting a new project, tentatively called “A Good Life” (maybe “A Better Life”), where I explain what we can learn from books, philosophers, works of art, etc about how to live a good life. To me, good = meaningful = fulfilled = happy. Expect the first video soon!

Dreaming of my departed wife: Su Shi – Jiang Cheng Zi (苏轼 – 江城子)

su-shi-jiang-cheng-ziHope everyone is enjoying their Thanksgiving pause :)

On my mind: Song poet-scholar Su Shi [Wikipedia] composed this poem following a dream of his deceased young wife, ten years after her passing. It’s one os his best known. This is Burton Watson’s translation [Amazon].

十年生死两茫茫,
Ten years, dead and living dim and draw apart.

不思量,
I don’t try to remember,

自难忘。
But forgetting is hard.

千里孤坟,
Lonely grave a thousand miles off,

无处话凄凉。
Cold thoughts, where can I talk them out?

纵使相逢应不识,
Even if we met, you wouldn’t know me,

尘满面,
Dust on my face,

鬓如霜。
Hair like frost.

夜来幽梦忽还乡,
In a dream last night suddenly I was home.

小轩窗,
By the window of the little room,

正梳妆。
You were combing your hair and making up.

相顾无言,
You turned and looked, not speaking,

唯有泪千行。
Only lines of tears coursing down.

料得年年断肠处,
Year after year will it break my heart?

明月夜,
The moonlit grave,

短松冈。
The stubby pines.

Samuel Johnson on Sleep

Samuel Johnson is a brilliant essayist and 1700s pop psychologist. I’m reading a selection of his essays from “The Rambler” and “The Idler” [Amazon link]. I re-wrote the following essays in my own words; the exercise helps me explore writing styles, voices and phrasing.

Here it is! A re-write of Samuel Johnson on Sleep, no. 32 in “The Idler”.

People rarely think deeply about common activities. They confuse familiarity with knowledge, thinking they understand such things because they are used to them. But the thinking man looks deeper, knowing that the more he learns the less he understands.

Take, for example, sleep. A great part of our lives are spent sleeping. Every animal sleeps; some philosophers think vegetables sleep, too. Yet with something this important, we don’t know the cause, we can’t explain how falling asleep works and we’re unsure what precise benefits we receive from rest.

There are many theories, but none touch the truth. Sleep affects us all, the loud and the timid, the industrious and the lazy, the happy and the melancholy. Philosophers have long stated that all are equal in death. Sleep does the same: both the rich and poor succumb to its spell.

It is said that Alexander the Great thought himself a mortal only by his need for sleep. Whether he found it useful or not, to him it was a sign of human weakness: a body that needs sleep so regularly, yet dies so quickly.

No matter what emotional state we are in, no matter how passionate and absorbed we are, we eagerly await sleep. We will always retreat to sleep, casting aside a day good or bad, removing our senses and disabling our mental faculties.

Why then are we so greedy, ambitious and jealous? Even he who has everything is separated from his riches in slumber. Differences between us are more superficial than real, when the strong and timid, the famous and workaday, all desire that state of unconscious bliss.

We value sleep so highly that few are happy with its quality. Alexander would use wine as an aid, and almost every man has some trick to quicken its approach.

We spend little of life doing important things. Our time is passed in an equivocal fog. Daydreams, musings and idle thoughts disappear as quickly as they come, and soon the day is gone.

For some, their happiest moments are spent in solitary reflections, lost in their imagination, dreaming of untold riches and incomparable power, fancying a fascinating and luxurious life. For others, solitude is frightening, and they retreat to constant companionship. But the difference is slight; in solitude we wrap ourselves in our dreams, and in socializing we share them. The goal of both is to forget ourselves.

And here’s an original version.

The rich now work more than the poor

A recent Economist article explains how this happened.

Centuries ago, working long hours was generally seen as something done by the poor and uneducated.

Today, the opposite is true. As we’ve shifted from a manual labor society to a knowledge society, richer peoples’ work hours have continually grown while poorer folks’ hours have stagnated or even declined.

Some notes from the article:

  • In the 1800s, the average English manual laborer worked 64 hours a week
  • In 1965, the unemployment rate for high school graduates was 2.9% higher than college graduates; today it’s 8.4% higher
  • In 2005, college graduates had less leisure time than those with only a high school diploma
  • In 2013, college graduates worked 2 hours more each day than those with only a high school diploma
  • Why has this happened?
    • 1. Substitution effect – higher wages increase the opportunity cost of leisure
    • 2. Changing views on work – leisure used to be a badge of honor, something most people strived for; those with plenty of leisure time, such as the aristocratic/landed/upper class, spent their time doing things like writing, philanthropy, and art; today, hard work is viewed in a similar way
  • Employment prospects have declined for the poor, for those with low skill and low education levels

“I come to work to relax,” one interviewee tells Ms. Hochschild. And wealthy people often feel that lingering at home is a waste of time.

“Less educated people are not necessarily buying their way into leisure,” explains Erik Hurst of the University of Chicago. “Some of that time off work may be involuntary.”