Tag Archives: Sunday Poem

Sunday Poem outsourced to The New York Review of Books

I’m traveling with limited internet access, but it’s National Poetry Month. That means it’s not hard to find good poetry on the internet. For this week, let me direct you to The New York Review of Books’ feature on John Ashbury.

To whet your appetite, here are some technological metaphors for Ashbury’s process of creating poetry:

[S]omething irrevocably and personally fastidious does emerge from the industrial process which digests his love of art deco and old B movies, and—to quote Webster’s dictionary on the term—shows “the progress of materials through various stages by means of a manufacturing process.” That “schematic diagram,” claims the jacket copy, is “nothing less than the entire poem itself.”

Industry is now old hat in poetry, but perhaps not quite in this sense. Ashbery’s total and seemingly effortless absorption in the dense technology of modern living is a million years away from the days of the Thirties, when poets self-consciously made pylons stride across the uplands like nude giant girls. And yet Ashbery begins with “an emptiness / so sudden it leaves the girders whanging in the absence of wind.” His “newness” has a long history behind it, a history of poetic properties broken down for recycling but suddenly reconstituted in unexpected and effective ways, to lie around like the stranded monster rotting in the reeds of Rimbaud’s Bateau Ivre.

Sunday Poem: Abstraction is crucial in science and poetry

Newton-WilliamBlakeI recently heard a presentation by the Caltech biophysicist Rob Phillips, in which he issued a challenge to those who claim biology, in contrast to physics, is too complex and messy to be understood with mathematical theories: take a look at Tycho Brahe’s 16th century astronomical data, and see if you can make sense of it without math. Take a look at the data, and see if you can demonstrate, without a mathematical theory, that the orbit of Mars is an ellipse.*

In order to understand the messy real world, scientists use abstractions that can be quite distant from our everyday experiences. The historians of science Stephen Toulmin and June Goodfield explain how this was crucial to Newton’s method:

[W]here Aristotle’s theory of motion was based on familiar, everyday principles, Newton’s was stated in terms of abstract mathematical ideals. The circling heavens, a falling stone, smoke rising from a fire, the steady progress of a horse and cart: these were the objects by comparison with which Aristotle explained other kinds of motions. For Newton, on the other hand, the explanatory paradigm was a kind of motion we never encounter in real life. Nothing ever actually moves uniformly and free of all forces, at a steady speed and in a constant Euclidian direction. Yet Newton was able to bring together the threads left loose by his predecessors by systematically applying just this abstract idea of ‘natural’ motion. So far from being guided by experience alone, he could not afford to be too much tied down to the evidence of his senses, or to the results of experiments: it was, rather Aristotle who stuck too closely to the facts. Newton was ready to imagine something which was practically impossible and treat that as his theoretical ideal.

Musicians, artists, and poets have also found that abstraction is crucial. The abstract features make it tough for most of us to grasp modern works. Jacques Barzun explained it this way:

Like the would-be purist in art, the scientist takes a concrete experience and by an act of abstraction brings out a principle that may have no resemblance to the visible world… Poets and prosaists, whether Abolitionist, Decadent, or Symbolist, found that to create works adequate to their vision the language must be recreated.

If we recognize the common role of abstraction in art and in science, the baffling poetry of someone like Arthur Rimbaud begins to make much more sense.

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Sunday Poem: Reproduction will beat Armageddon

gassmiddlecLast Tuesday I made my way to Left Bank Books, a St. Louis favorite, to listen to William Gass read from his newest book, Middle C. As some readers may know, I am a fan, or maybe even a connoisseur of post-apocalyptic fiction; thus Gass really caught my attention when he read one of the most searing scenes of apocalypse survival I’ve ever encountered, something that makes most works in the post-apocalyptic genre seem exuberantly upbeat.

While this scene is not written as a poem, it is one long sentence written with the attention to cadence and sound that you expect of poetry, and so it qualifies for this week’s Sunday Poem. As for a possible science-related theme, aside from the association I see with my favorite subgenre of science fiction, this passage from Middle C describes the narrator’s speculation that the human species will somehow, despite losing Armageddon, squeak through with its fundamental biological drive to reproduce intact. Continue reading

Sunday Poem: Big Dumb Objects, Arthur C. Clake, John Keats, and the Sublime

RamaThe purpose of the Big Dumb Object in science fiction is to cure us of our familiarity with the universe. We tend to forget that the universe is complex, vast, exotic, eerie, and downright mystifying. Our daily experiences with its odd phenomena constitute what is normal, and normal is, of course, that which we’re inclined to take for granted. Among the bizarre things we accept as normal are the spontaneous development of a child into an adult, our ability to perceive coherent images and sounds that reach us through a tangled mess of reflecting waves, that there “are mountains in Chile, and not a hill in La Plata,” and the fortunate fact that Jupiter hasn’t yet sent the Earth spinning out of the Solar System.

Big Dumb Objects are metaphors that regenerate the strangeness of the universe in order remind us that a strange universe is a necessary condition for the sublime experience of scientific discovery. Two writers who knew this well were Arthur C. Clarke and John Keats. Continue reading

Lucretius: Lightning is not a means of divine communication

ThetriumphofdeathThe Nature of Things is an unfinished poem, but the sudden ending gives the finale an ironic twist: although a major purpose of the poem is to alleviate our fear of death, it ends in a fearsome, apocalyptic description of the plague that ravaged Athens during the Peloponnesian war.

Before that, Lucretius devotes much of the final book of his poem to a natural explanation for that perennial favorite signifier of the divine mood: the weather. Having spent the last few years in the U.S. Midwest, I’ve developed a fresh, first-hand appreciation for the destructive power of storms. (Given recent meteorological trends, it’s hard not to gain a first-hand appreciation of such destruction no matter where you live.) Before weather.com, radar images, and other tools that give us some predictive power, the violent and capricious nature of bad weather was perhaps easiest to understand as a means of communication between gods and humans.

Lucretius says that ascribing weather to gods is nonsense: Continue reading