Tuesday, March 15, 2011

On Stories and Trying to Figure Them Out

From the end of my senior capstone paper in English on interactive storytelling (and once again, no idea why the font gets periodically messed up):

The hodgepodge of theories, concepts and examples with which I’ve explained the problems of interactive storytelling has not been one that lends itself to being quickly wrapped up in a concluding page, let alone five. It would perhaps be a more fitting note to end on a story; to further interconnect the many concepts explained, and if we’re lucky, see a new idea emerge. After all, if there is one thing us academics can agree on, it’s that he who of those delights can judge, and spare to interpose them oft, is not unwise.

Only a year ago, I had been recently accepted into the Honors program in computer science to begin a project whose name was simply “Interactive Storytelling.” My proposal, although over ten pages, contained little of what was needed to understand anything of the problem at hand; my understanding of narrative was confined to narrow formalist ideas of plot and a handful of scattered critical concepts.

By chance, I ended up in a class on literary theory after not making it into a different English class. Combined with the various books with which I supplemented my project, I found myself understanding narrative in ways that finally bore fruit. Combining my knowledge of mathematics and literary theory, I began to see stories themselves in a different way, abstracting them to structures juxtaposed in varying dimensions.

Nonetheless, as every structuralist knows, rules are meant to be broken and as I found myself writing this paper, a tension between the easily imagined existence of signs within systems and the inability to clearly explain their relationships to one another within some space kept me spending an entire day wondering what I was really saying, how I could find that balance between saying what needed to be said and leaving the rest open. I saw then what Stanley Fish talked about in another part of Interpreting the Variorum, a moment of tension in the process of reading.

That tension has seemed to exemplify the work I have done on interactive storytelling in the past year more than anything else; a constant tension between the axiomatic and the narrative. Mathematics is closed; there is always a clear path to understanding it. But only narratives endow us with any kind of meaning; even the great Paul Erdรถs would always say after proving an exceptional mathematical theorem “it’s in the book!” I’ve been standing on the edge throughout the entire year; interpreting stories with technology, looking over as I make another carefully thought out conjecture.

Yet there has been a remarkable sense of fulfillment from it all. With each day, my own project and my own writing on the subject become increasingly robust and meaningful, even as I come to terms with this lack of understanding. Every day I am capturing narratives more, not less, even as they appear more elusive with each day. Perhaps more than anything I’m gaining satisfaction from this very lack of reconciliation. After all, this tension is the mark upon us which narrative leaves; narrative exists in the friction that comes from not quite understanding, from the vulnerability of any structure we create, no matter how simple. And if such tension is what defines a narrative, then this project, this critical technical practice, is one as well.

Tuesday, March 8, 2011

Lies and the Lying Semioticians That Tell Them

I want you all to meditate what I'm currently meditating on:

A sign has three functions:
Signifying: ("dog" means a dog; and please, don't think too hard about that*)
Inference: (smoke is a sign that there is a fire happening nearby)
Lying

These are all related.


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*The ambiguity of semantics is reflected in this entire entry

Friday, March 4, 2011

Note: It's always a good idea to take the precaution of saying "biological" instead of "natural" in order to throw smartasses off your trail.

Sunday, February 27, 2011

Men In Black

About a month ago I caught the second half of Men in Black on television; a superbly made movie in hindsight. There were a lot of things I liked about it, but I think the most important thing was that unlike a lot of science-fiction themed movies, which support their plot with a well articulated con-world, Men in Black simply relies on a series of quirks: tabloid style vignettes portraying the protagonists' and our own lack of understanding of everything happening.

Saturday, February 26, 2011

People talk to their friends and see psychiatrists in order to reconstruct their personal narratives—and yet when people do the same thing via religion, it suddenly becomes a debate about religion being "unscientific" or "misleading" or some other nonsense. Just saying.


EDIT: I just realized that the only way I can articulate my defense of religion is with these little vignettes. I have an idea of why, but I don't want to get into a long essay about it (talk to me—or leave a comment if you're interested in that sort of thing.)

Friday, February 25, 2011

The Garden of Platonic Forms

More on this later perhaps; time permitting, but I may have stumbled upon the fundamental essence of post-structuralism:

Literature has no platonic forms, invalidating the underlying assumption since Aristotle that literature is a way to bring us closer to Platonic forms (Plato believed that poetry and drama was "thrice removed from nature", meaning that it was an imitation of an imitation; but Aristotle believed in the power of poetry/drama to bypass the limitations of Earthly manifestations.)

Structuralism was the most rigorous* way of doing this, but eventually saw its own limits; thus becoming a study of this very cycle of interpreting and then finding new meaning by figuring out how the interpretation contradicted itself or simply didn't apply. Perhaps that's why I have as hard a time as the French understanding any real difference between structuralism and post-structuralism.

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*Please take "rigorous with a grain of salt.

Sunday, February 13, 2011

Two Social Psychology Observations

Cognitive Dissonance: A long time I wrote that I thought that cognitive dissonance was an evolutionary adaptation that made people in groups more predctable and trustworthy and ultimately facilitated the use of narrative as a social heuristic. I still think this is true, but I also think its function is important on an individual level; in order to explain, I'll point out an observation by the computer scientist and cultural theorist Phoebe Sengers:

In listening to Julie, it was often as though one were doing group psychotherapy with the one patient. Thus I was confronted with a babble or jumble of quite disparate attitudes, feelings, expressions of impulse. The patient's intonations, gestures, mannerisms, changed their character from moment to moment. ...It seemed therefore that one was in the presence of various fragments, or incomplete elements of different 'personalities' in operation at the one time. Her 'word-salad' seemed to be the result of a number of quasi-autonomous partial systems striving to give expression to themselves.
out of the same mouth at the same time.
(Laing 1960, 195-196; quoted in Phoebe Sengers' "Schizophrenia and Narrative")

Sengers uses this example to make a point about how current methods in artificial intelligence (AI) operate: an optimal behavior is selected on the basis of some utility metric without any regard for what was done in the past. This disregard for consistency is optimal for any agent within a game-theoretic model (classical economics, chess, etc.), but if a person were to operate this way, their identity would be completely inconsistent, every action acting completely out of context with any other one. In more simple terms, acting in this manner requires completely throwing out one's identity.

To a theoretical economist, this might be great news; after all, it was once said that consistency is the hobgoblin of all minds; but we shouldn't dismiss the importance of a consistent identity so fast. Reading through Antonio Damasio's Self Comes to Mind, I took note of his explanation of consciousness (synonymous with subjectivity, and in this blogger's humble opinion, narrative) as a more evolutionarily advanced mechanism for self-regulation, the process by which all life forms, from prokaryotes to mammals, fight off external chaos and maintain internal order. Self-regulation is the essence of all life, and consciousness is the most advanced tool for doing so by allowing us to make complex plans and coordinate seamlessly with large groups; but more than that, consciousness regulates itself in the same manner that life-forms do—it is a consistent narrative that maintains itself and in doing so endows us with identity. Without a cohesive narrative, we cannot have a subjective identity; and without a subjective identity, our consciousness, that most crucial of means of human survival, quickly disintegrates. If you don't believe me, read the passage above one more time.

Cognitive dissonance is a way for us to fight external entropy, no different than the regulation of our body temperatures or our immune system's constant attack on what's foreign to the body.


2) Protagonists: On a much shorter note, it occurred to me that the presence of protagonists in stories is possibly a symptom-of/appeal-to our own universally shared narcissism.