How does Google mean?...or: "Everything and More"

No, I'm not going to weigh in on Google's (lack of) aesthetic sense, as demonstrated by the search engine's widely panned and short-lived experiment on Thursday during which a large photograph took the place of the usual plain, white background. Because who cares, really.

No, I'm much more interested in pointing out something that I've noticed over the past month or so that appears to the left of the results of an ordinary Google search. Here's a photo I snapped of it:

Anyone?

What immediately comes to my mind, whenever I glance at this side-bar (which I've done many times) is the title of the only published piece of writing by the late David Foster Wallace that I was never able to make it all the way to the end of. I refer to 2003's Everything and More, subtitled: A Compact History of Infinity. This book-length essay, intended (naively) for the general reading public, was Wallace's audacious, gimmicky and controversial attempt to explain set theory ("multiple infinities")—created (or maybe 'discovered'?) by the 19th century German mathematician Georg Cantor—without really using any actual math.

But, more than Wallace's book, it just strikes me that the words and hyperlinks featured in the above snapshot amount to a kind of smart-ass collage or accidental poem. In other words, with your initial search, Google is providing you with "everything." Should "everything" fail to sate your appetite for page upon page of relevant* material, follow the hyperlink, for Google offers you still "more" than mere infinity.

I guess I'm really just thinking about a constellation of things. First, the fact that we don't often talk about Web pages in ways that take account of how arrangements of words, images and—for example—navigational functions impact conveyed meaning. This can encompass both "intentional" and "unintentional" meanings; it can refer to the ways in which words, images and hyperlinks function as collages of juxtapositions, oppositions and organizational schemes. Furthermore, meaning is impacted not only by what exists on the Web page but by what is left out. Finally, meaning is shaped by the sets of expectations that users bring to bear when using a Web page. This is particularly interesting in reference to search engines, in the case of which the user's attention is almost always focused upon the expectation that he or she will encounter immediately thereafter a spectrum of (categories of?) content.

And, of course, there's the Marshall McLuhan-esque question: what, after all, do I mean when I refer to the "content" with which we expect a search engine to "connect" us?

All right. Hope that makes some kind of sense. Time for bed.

ADDENDUM:
It occurs to me that there's significance as regards user-expectations to be attached to the basic function of a search engine: (i) the sheer act of typing words into Google's interface signifies the expectation/intention of obtaining information, data or some other kind of non-tangible artifact, whose 'form' and to some extent, 'content', must be fixed or predictable to you—otherwise (i.e., were results to provide inscrutable artifacts or incomprehensible information), how could you anticipate that the results might have any value to you?; and (ii) usually, the object or objects of a search are characterized simultaneously and to an equal degree by a basic lack of familiarity—otherwise, why would you need to "search" for it in the first place?

In both i and ii are to be found the complicated interplay of contradictions between 'form' and 'content', as well as between anticipated familiarity and anticipated unfamiliarity. In an Internet search, one's capacity to comprehend and derive use from unfamiliar content is conditioned by one's reasonable expectation of familiarity of form.

(Here are some more quotations and aphorisms from the late, great Marshall McLuhan, some of which deal with the form/content dyad.)

_________________
* In the sense of popular and of containing such keywords as are to be found on a given Web location, irrespective of things like context and other 'meaning'-derived metrics.

SURMISE: The illusion of comfort as commodity.

The advent of the current global economic crisis has brought some things into sharper focus, don't you think? One example of this is that as regards the United States and probably also in much of Western Europe, it is difficult to dispute that

• comfort is an illusion, that this illusion is a commodity, and that
  
  
• any commodity is itself an illusion, the purchase of which confers comfort upon its purchaser.

People want to believe that they are comfortable. It's much easier to encourage people to believe that they're comfortable than it is to convince them that they're not.

Calvin Coolidge, the 30th president of the United States, staunch opponent of labor strikes and noted exponent of laissez faire governance is famous for having said:

The chief business of the American people is business.

Now, the fact is that Coolidge has gotten a bit of a bum rap, because this remark is actually taken from a lengthier piece of speechifying that argued that the generating of wealth and profits is virtuous and useful only insofar as it is applied to the funding of measures that further the public good (like education), and that when wealth is not so applied, it bespeaks nothing more than the selfishness of those who accumulate it.

This caveat notwithstanding, the mythologies concerning the assumed virtuousness of hard work, productivity and profit have been ubiquitous in America since the aphorisms of Benjamin Franklin (as noted specifically by the German sociologist Max Weber, who was the first thinker to expound the Protestant Ethic).

Whatever the origin of this 'ethic', the functions it has served have been manifold. Among the most obvious ones are the legitimation of America's pervasive socioeconomic stratification -- think, everything from the oeuvre of Horatio Alger to the ascent of Social Darwinism. This function of legitimation applies, by the way, both to those at the top of the ladder -- for whom the myth of meritocracy (or a kind of biological determinism, beyond the purview of man) is a bulwark against pangs of guilt about the socioeconomic disparities -- and those at the bottom of the ladder -- for whom the myth of meritocracy encourages them to chalk up their lot in life to their own faults (or those of their families and loved ones) of laziness, stupidity, drunkenness, insufficient religiosity, or just plain old everyday lack of industriousness.

But, let us return to our consideration of the advent of the present global economic crisis, with its various peculiarities, such as the specter of the declining wealth, access to social and cultural capital and education and economic opportunity available to wide swathes of the nation's population, including large parts of the middle class. This is accompanied by the likelihood of a continued sharp decline in upward social mobility, a trend totally unheard of among Baby Boomers and the generation of their parents.

It seems to me that in the bleak geopolitical and global-economic era upon which we are likely embarking, the so-called 'Protestant Ethic' and the corresponding myth of meritocracy perform a function whose salience will supplant those associated with mere legitimation.

This new function is a much more basic one: rootedness within a seemingly fixed structure of social relations. American/Western-capitalist human self-perception will come increasingly to depend for its sustenance upon its ability to perceive itself as being somehow embedded in a framework that provides some semblance -- even if it's chimerical -- of predictability.

In other words, people will -- and have already begun to -- pay huge amounts of treasure (whether it's in the form of cash or in the form of the human soul) for the illusion of comfort. As Crib From This has surmised in the past, the ability to see the world as it is turns not upon your intelligence -- and certainly not in the vulgar/scientistic sense of this overused word/concept -- but upon your bravery.

Most of us -- particularly in the West -- aren't brave.

Miscellaneous Aphorisms & Observations

Dear Reader,

Below is a collection of twenty-four aphorisms and observations. This is a bit of a Crib From This tradition (albeit an extremely occasional one): It represents Our Blogger's attempt to resuscitate a dying form (or perhaps to deal it a final death-blow). Anyway, please enjoy: Comments are especially welcome (particularly if they are written while in a state of intoxication). Until next we meet, Dear Reader, I shall undertake to remain, as ever,

Your humblest and most obedient servant,
Crib From This

i.

On the nature of outrage. Outrage can be induced only by design.

ii.

To acknowledge reality. To the extent to which we acknowledge reality, we control it.

iii.

On authoritarianism. The authoritarian impulse is produced through the coupling of egoism and moralism.

iv.

On the nature of megalomania. The megalomaniac lives in a universe in which he is necessary.

v.

Concerning the word "lazy." Be careful with the word "lazy," one of the most overused words in the English language.

vi.

On problem-solving and imagination. The central task of problem solving is to imagine a world in which the problem no longer needs solving.

vii.

A thought experiment. Try assuming you're wrong. And try assuming you don't know why you're wrong.

viii.

On declaratives. The substance of a declarative is located in the questions it implies.

ix.

On how people view consensus. Beware of those for whom consensus implies validity.

x.

On fashion. Fashion is a devil, and as such must be given its due.

xi.

On changing yourself. There is no changing yourself without falling out of comfort with who you are.

xii.

On cleverness. Cleverness can be a double-edged sword. Especially for a child.

xiii.

To render decisions arbitrarily. There can be no interesting thoughts without arbitrary decisions.

xiv.

On egotism. The egotist lives in a universe in which he is useful.

xv.

On the nature of "wish-fulfillment." "Wish-fulfillment" is an oxymoron.

xvi.

On fascism. The fascist impulse arises from the coupling of moralism and narcissism.

xvii.

On Sarah Palin. The worst of Sarah Palin is not located in the contemptible things that she says, nor is it located in the cynical causes that she represents: It is that she was tailor-made for us to hate and, sure enough, we cannot help but hate her.

xviii.

On the nature of human weakness. No one is aware of his weaknesses except in an abstract and imprecise way. Were he truly aware of his weaknesses, he wouldn't exhibit them, and they thus would not be weaknesses.

xix.

On Fake Christianity. To be a human being is to be blind: to one's pride, weaknesses, motives and subterfuge. This is precisely why Evangelical or "Born-Again" Christianity is the most cynical kind of unbelief (more cynical by far than atheism): the renunciation of humility and self-doubt.

xx.

Concerning first- and second-order hypocrisy. To the Evangelical/"Born-Again" Christian, we say: "You're a hypocrite, and the stewards of your system of purported 'belief' are the worst kinds of hypocrites in the world. How can you live with yourself?"

She responds: "Everyone's a hypocrite. You're a hypocrite too. How can you live with yourself? At least I, having recognized and renounced my own hypocrisy, am setting out to purge from this world that which is unclean, to put into place the conditions under which man will be worthy of salvation."

Here the conversation ends, because we realize that within her self-enforced ignorance (which she calls, grotesquely, her "faith") resides a second-order hypocrisy: The worship of death.

xxi.

On home-schooling. This is the inherent problem with home-schooling: It reproduces the limitations of the parent—his delusions, demons, psychoses, prejudices, vectors of self-hatred—by transmitting them, simply and baldly, to his child. Home-schooling has been called child abuse, but it's worse than that: It's incest.

xxii.

On the role of "working hard" in formal education. Anything but "work harder." If a bright kid's performance is inconsistent for any number or reasons—be they developmental, socioeconomic, biological or cultural—telling him, "work harder" does little more than restate the problem. It's not good enough.

xxiii.

Concerning the need for comfort. Everyone expends her energies working chiefly toward the end of preserving and maximizing her own comfort. Comfort and leisure are not one and the same: When they coexist, more often than not, they are placed in inverse proportion to one another. In fact, a person is comfortable only insofar as she is (1) a lackadaisical thinker and (2) possesses an incurious disposition.

xxiv.

On the nature of atheism. Atheism can't be defended any more than Christianity can be. Polemicists who frame discussions of their belief or non-belief in the form of a defense are in fact saying nothing at all about their identified subject. Rather, they are advancing a political cause, the nature of which either they are attempting to occlude from credulous readers or about which they, with their adolescent minds, are themselves entirely uncomprehending.

Aphorisms.

I.
There is no greater instance of neglectful parenting than the failure to cease voting at the age of sixty.

II.
Don't say it differently; mean it differently.

A dialogue and two aphorisms:Cable 'news' = MTV for senior citizens.

I. *
John Cage: Human beings need to dream, and to dream always.

Thrasymachus: But it's against company policy to dream.

JC: [momentary silence]... Human beings need to dream, and to dream always.

T: But my employer would have me fired were I to engage in this activity. And yet, you say that human beings need to dream always.

JC: As to the statement about your employer, I can only take your word for it. As to the matter of human beings dreaming, yes. Human beings need to dream always.

T: Would you have me fired from my job?

JC: I would no more have you fired from your job than I would have you receive a promotion and a raise in pay. I would no more have you receive a promotion and raise in pay than I would have you drink your coffee with two lumps of sugar, rather than your usual one lump, during your morning coffee break: the coffee break that you take in the large foyer outside your office, in which you sit facing the same direction as the Rauschenberg painting that hangs in the foyer of the adjoining house .


II.
There's no sense in despair. This isn't to say that there's no sense in your having been led to despair. Quite the opposite! It remains, however, that there's no sense in despair.


III.
Cable news -- all of it: CNN, MSNBC, Fox News, Whatever Else -- is not news. But don't hate it for what it's not. Hate it instead for what it is: MTV for Senior Citizens.



* These do not represent the words or ideas -- real or imagined -- of the late John Cage. They are instead wholly the creation of our blogger. Same = true as regards the portrayal of Thrasymachus.

Aphorisms

• An inability to comprehend something does not imply the thing's nonexistence.
  
  
• Being convinced of something isn't the same as knowing it to be true.
  
  
• Just because you're right doesn't mean that the thing you're right about is important.