Istanbul 03: History is a Pile of Debris

Saturday, May 17, 2008, Turkoman Hotel, Istanbul

Last night we went on the obligatory people-watching pilgrimage to Taksim in what used to be the Genoese colony of Pera that is now the trendy nightlife district of Istanbul. We sat upstairs at Baraka, eating and listening to the house band for a couple of hours. I ended up consuming far too much salty feta in my cucumber and tomato salad.

We spent all day exploring the Topkapi as well as the Archaeology Museum. Exhausted now from the throngs of tourists and number of placards read. At Topkapi, I was struck by the man in tears, visibly moved by the displayed footprint cast in bronze of the Prophet. As my interest in religion deepens, I find myself becoming less tolerant of superstitious, and hence superficial, religious experiences. I think for most people, the reverse is true, so that at the end of life, only childish trinkets remain.

“Disappointing” is too meager a description of my visit to the Byzantine exhibit at the historical museum. So little to actually look at and study. Certainly, there must be more to the Byzantine collection housed in Istanbul, unless, of course, the legend is true that the splendor of Constantinople was indeed hauled off by the cartload as the vanquished disseminated the glory of the classical world across western Europe, sowing seeds of Renaissance throughout the continent. But a thousand years of Christian Byzantine rule should not be so easily erased. I guess it is good to be a conqueror so as to reshape history into one’s own image.

Case in point: reference to the Anatolian architectural consistency expressed in the city walls of Constantinople. Apparently, they were patterned after the fortified Hittite capital of Hattusa. But since neither the Hittites nor the Byzantines were Turks (or Muslims), we’ll reduce it all to a footnote in history. Or worse: to a blog entry by a mediocre hobbyist who doesn’t even believe in history.

Unfortunately, I can’t just dismiss this obvious absence to the Turks since even periodically throughout the Christian Greek empire, radical iconoclasm was official state policy. (And don’t even get me started on those damned European Catholics who plundered the city during the Fourth Crusade!)

Sublime Porte

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Just a short trip to Istanbul and an even shorter stop in London on the return flight. I'll post photos when I get back.

Gay for Democracy

I wonder if I’ll ever post to this blog again. I wonder if my days will ever stop being so damned full of foolishness and nonsense and incessant busywork. I wonder if I’ll finally slip over the edge of sanity and land in a puddle of my own full-blown, hard-core, crazy-assed lunacy. I wonder if my neck will ever stop hurting.

These are all good things to wonder about as I get to luxuriate by not having to drive to campus this evening for the worst class in graduate school. Thank the heavens for crappy winter weather! Snow day in Texas in March—just two days before “spring” break? Why thank you very much.

Today I was thinking about tautologies and dogmatism … and how dogmatism is always a form of tautology: what could be more dogmatic and tautological than I AM THAT I AM? Even the skeptic critique of the dogmatists’ syllogism is based on the uselessness of tautology: premise A, that all human beings are mortal, is necessarily always (and in all ways) no less tautological than all black chess pieces are black. Dogmatism asserts its own meta-self-recursivity. And all must bow before it(self).

Truth however asserts in perfect Heraclitean fashion that I am that which I am not. Truth embraces its own opposite. In balance. And resonance: a non-Narcissistic echo that decenters and destabilizes its own frame of reference. The truth is big enough to embrace that which it is not. In my opinion, the apophatic god is the only one/not-one (not) worth worshiping!

And yes, I did vote in the Texas primary Tuesday. I even returned to the caucus afterwards to experience the glory of the chaos and insipidness of democracy. Sorry, Iraq. Sorry Afghanistan. Sorry Iran … eventually. Sorry for bringing all our overwrought freedom your way! And my small role in democracy is not over just yet: I’ve been elected a delegate to the district caucus. I’ll report back near the end of the month how absurd that procedure is.

Bullet-Point Friday

• Conversation over breakfast of Swiss oatmeal this morning included Alan Watts’ lecture over the coincidence of opposites, Huston Smith’s Zen training, and the metaphysics of becoming (as opposed to the Heideggerean notion of Gellasenheit, a letting be). All this before 7:30 a.m.
• There is no front without a back, no heads without tails, no sickness without health, no I without you.
• Now that it’s almost 9:00, I can also think about bringing in Parmenides’ attempt toward deduction: one can’t make negative existential statements, nor can one make positive existential statements (because by saying what something is, then one is implicitly saying what something is not—if this is a dog, then it is necessarily not a cat—which takes you back to the first premise).
• Therefore (in all of its metaphysical/rhetorical glory), all is one.
• There is no Buddhist monk without a dictator-general.
• And every poet has her other.
• But who is the poet’s other? The rhetorician? The philosopher? The linguist? The poem’s reader? The poem? The poet herself? All and (n)one::all is (n)one.
• It’s now 9:02, and I still have so much more work to do....

Rugged Ascent

This afternoon I had my students do a close reading of Plato's Allegory of the Cave for the entire class period, and I have to say that they did an amazing job. I remember being wowed by Plato when I first read him as a college student, but several years later (and after one absolutely useless semester at the University of Dallas--the most narrow-minded, ideologically driven mockery of education) I just don't get that excited about Plato. Derrida? Yes. Blanchot? Heidegger? Yes, yes.

I wanted my students to get a feel of how a much more advanced philosophy course might be, doing a hermeneutical exercise for an extended period of time. Of course, we only covered two of the four-page excerpt, but I had students who I had assumed had already checked out of education altogether raise their hands and want to argue/discuss/interpret/analyze. One student in particular--one who has never spoken up in class before--started doing a Freudian analysis of Plato's allegory. Granted, he had never heard of Freud before, but his interpretation was dead-on. (I have colleagues at the university who would've been lost with what this college freshman was saying!) I joked with my students that they were doing advanced philosophy and that I wanted them to dumb it down a little.

In my own philosophy course this afternoon we read a short poem by Celan, taking three hours to barely cover the three stanzas. My head is still spinning. And of course I feel even more like I need to go back and reread all that Plato I haven't been excited about in twenty years. Being/Becoming a professor opens up all kinds of avenues of (feelings of) inadequacy.

What remains unburied.

To what extent is the unburied corpse in Greek literature an indictment against the Zoroastrian practice of allowing wild dogs and birds to devour the flesh of the dead in order not to contaminate the ground? The opening stanza of the Iliad reads:

Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Jove fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another.

The world is topsy-turvy because corpses litter the open ground. And Sophocles’ Antigone is all about Polyneices’ unburied corpse and angering the local gods—i.e., the gods of the Greeks as opposed to the god (Ahura Mazda) of the Persians, who might actually delight that Polyneices remains unburied. Considering that the Greeks and the Persians were always at war, the argument can be made that they influenced each other to a great extent: each was aware of the cultural practices of the other. I think it is also safe to say that the reason Thebes suffered so greatly for not burying Polyneices is that the Thebans employed a Persian practice and thereby angered their own gods.

Something to think about, I suppose, as we face another week of too much (and too rushed) reading.