Cartoon Physics and what’s really real

The irony isn’t lost on me here:  I’m talking about how digital media allows us to recognize how the narrative structure of the story, and even of our lived lives, is something we make up.  There’s nothing absolutely real about it (and we’ll try to unpack what absolutely real might mean) except in our perception that is structured narratively – and only because we’re alive.  It has a beginning, middle and end we perceive just as we perceive ourselves as having a beginning middle and end.  The thing is, we make all this shit up.


There’s a rich intellectual analysis of this with respect to the social revolution that occurred with the invention of the printing press, that parallels the ongoing social revolution that occurred with digital media.  Marshall McLuhan, Walter Ong, Elizabeth Eisenstein and Neil Postman all identify the transformation of “manuscript culture” to “print culture” with the invention of the printing press.  In manuscript culture every copy is an original in its own right/rite, a kind of performance of the word, copied and yet one-of-a-kind.  Illuminated manuscripts make the distinctive quality of each copy obvious; another scribe might illuminate it differently.  The embellishments point to the possibility (really a fact) that there are also errors and omissions, so that each copy is unique.

Each copy is an imaginative variation on that which is copied.  It strives to preserve and inevitably transforms that which is copied.

Animation has that in common with the older technology of copying printed material and carries into the present these practices of copying/illuminating.  I’m not asking you to pardon the pun; the bifocal expression is exactly the point and that’s what these ancient texts are called – illuminated manuscripts.

Even the rules of physics give way to imaginative variations, what becomes known as cartoon physics.  The huge boulder falls on the roadrunner, he gets smashed, but the force isn’t enough to kill him.  It just has to work for comedic value, not according to normal laws of physics. The comedic principle is made explicit in Who Framed Roger Rabbit (1988) when Roger squeezes out of handcuffs while Eddie is trying to free him, in order to help Eddie out with the task.  Eddie asks, “Do you mean to tell me you could have taken your hand out of that cuff at any time?” and Roger explains, “Not at any time.  Only when it was funny!”

So Marshall McLuhan’s famous edict, “the medium is the message” makes intuitive sense, it’s a catching meme, and he just seems to forget half of the communication in this expression: the audience’s perception is a vital part of the medium.  It has to strike us as funny, scare us, or touch our hearts, and we have to think about it, no matter how shallow it is and how shallow are our thoughts. Our interpretative faculties are engaged even when we’re spaced out in front of the television or our computer screens.  Whatever happens when we watch a program only happens because we are watching. It only makes sense because we make sense of it.

Who Cares?

I stayed up binge-watching a season of South Park, a story about penis sizes, men’s anger management issues, with riffs on Canadians including racist stereotypes of indigenous people.  Sometimes my mind wandered and I’d be thinking about… what?  I remember these plots and forget what I was thinking about.  Who cares?

Perhaps care is beside the point.  We aren’t meant to care.  We are meant to escape our cares, to be distracted.  Friday night, I’m home late, and this is great.

Proximate Experience – this isn’t 

There’s this pact between the creators and the audience.  It’s true of live action and animation, an alliance.  It might hold strongest when we all are unaware of it, are transported in the experience of creating or screening an episode, painting or viewing a painting, preparing or eating a meal.

Why It Takes Popcorn to Make Movies a Sacrament

An aside: this might be more obvious in Babette’s Feast (my favorite all-time food film) than in South Park.  It’s rated #2 in one line-up of great food films, a genre:  check it out at https://www.seriouseats.com/2013/02/favorite-food-movies-slideshow.html  The absence of smell and taste in film and television experiences made me think it takes popcorn to make movies a sacrament.  Being transported in the experience requires all our senses activated, totally here and not here.  That was my underlying theme: that it takes popcorn to make movies a sacrament.

Escapist entertainment, even tedious episodes of South Park opens us up to the other; what is other than ourselves, other than the present situation, even Other in Levinas’ sense which is God.  We’re escaping ourselves to find ourselves fully present in this unitive experience.

“They are just movies!” Tom Perlmutter once complained to me, having trudged through my dissertation on this point years ago.  He’s a producer.  Documentaries.  He’s responsible for representing what is real. If anyone should care, he would.  Yes, Tom, only movies and maybe the more banal the better.  And now I’m not even talking about movies – just an episode of South Park.

He might be beside himself if he knew I was quoting him to support my thesis:  There is deep meaning in this season’s South Park.  On the eve of the Shabot, in the week leading up to Yom Kippur no less.  Invoking Emmanual Levinas to mine the meaning of South Park.

“Sin boldly.”

Remembering Maurice Bishop

“Come all you who labor, not knowing what’s been gained, who give life to words long spoken, may God be with you all that day.”

These words from a song composed by Michael Arbour go through my mind every Labor Day.  And this Labor Day, this book with the words of Maurice Bishop lay open on a tray, leader of the Grenada Revolution, slain so young… Yet this book remains open, with his words.   He gave them life.  He gave his life.

Deceived

I’ve been deceived – by Kenny!  Innocent Kenny, who I’ve been comparing to Jesus, Kenny the super-hero but not, just a humble kid who opens us to understanding infinity – maybe even making Jesus makes sense.  That Kenny.

Deceiver!  Kenny has been created all this time in 3D animation and reduced to 2D since the first few seasons.    It’s faster to create him and all South Park in 3D, because of F*#king ‘workflow’ issues, more efficient to work in 3D and then transfer those images to 2D….

What does it matter?  Does this deception have metaphysical consequences?  It depends. I hadn’t finished working through the metaphysical implications of what I thought was going on when I learned what was really going on.

It’s like that scene in The Wizard of Oz when Toto pulls back the curtain and it’s really a fraud wizard…

… and he points out that he’s a very bad wizard but that she’s going home anyway…

… and then she learns that she had what she needed all along, the slippers…

… and then that it was all a dream… “There’s no place

Yes, kind of like that.

That bar…

(I’m imagining here the bar Vida herself is imagining… I remember a bar packed on a Sunday night, people dancing well into the night because it was Sunday and they’d have to begin their workweek in just a few hours.  In Toronto where I had made my home people partied like this, packed bars, on Friday and Saturday night but on Sunday they were going to bed early, to prepare for their work week.  It was the opposite pattern here, Friday sometimes quiet, people resting up but Sunday letting loose… a kind of resistance in partying, resistance against this system of selling our lives, as laborers, by the hour.  I’m reminded of the work of  George Lakoff and Mark Johnson, Metaphors We Live By, how expressions of time as quantified, like a commodity, didn’t exist in English before industrialization when we started selling our labor by the hour.  Expressions like ‘time is money’ and ‘quit wasting my time’ make sense only if time is measured and commodified.)

            George Lakoff and Mark Johnson

 

That bar, the one at the end of her street, doesn’t even exist anymore, has been boarded up for two years.  This fury is idleness, and Vida would have to stay low now anyway for fear that the occupying forces will figure out how it was that she distinguished herself.  She might pick up the children and be back home before noon if the buses start running again; that is her adventure.  She will go back to Mrs. Williams’ house to pick up the children.

It’s going to get very hot today.  Already the humidity is rising after the rain, the air getting thick with a foggy haze across the hill.  Vida looks up to see it hugging the green ferns that grow near the top.  This is body rot hot weather, and Vida is a nurse after all.  She can well imagine what might be happening to a body in this heat.  A body does not cool quickly in death.  The blood does not circulate, but the organs continue to produce heat, so the body temperature actually rises.  It is the skin that changes first, the blood settling according to how the corpse is laid out, and the areas of skin where the blood does not pool changes to a dusky grey.  That is the look of death.  It tells the story, is unmistakable and the changes happen within hours; there is a death fever.  But Vida knows what she feels is only her own heat, and that this is the rising heat of the day, that she knows nothing, has no idea what is happening, of how they might dispose of Art’s body if there were a body.  She repeats this as a mantra to herself:  I just don’t know.

Even living bodies.  She must stop thinking about this, about the way that touch is dry and soft as silk and the way dry tenderness transforms to wet with passion in its rainy season.  All this is past and she must turn her attention away from what she desires in order to turn her attention to strategies.  The subject of bodies is not to be addressed, not now, not again, not soon.  She must consider strategies.

South Park games and metaphysics; Let’s back up first

So… we live in the present, the unmapped and unchartable present, that is past as soon as we formulate the experience – actually before we even ‘experience it’ which occurs in the conscious processes so already past, even if just a nano-second past.  We formulate experience as neurological phenomena.  We can only analyze media as a past experience.

Maybe gaming is not past-enough.  I’m still enjoying the metaphysical meat that old-school digital media gives us to chew on.

Early digital-era metaphysics

I first presented my analysis in a philosophy conference at the dawn of the digital media revolution, it was a “mind the gap” metaphysics.  I was pointing to the discontinuity that the media actual presents – gapped.  Someone I respected tried to explain how I was wrong.  My argument goes: digital media is gapped experience because there are open spaces within the code, similar to alphabetic texts, that we fill in because we are biological beings.  “Nature abhors a vacuum” indeed.  With photos and sound there is always something, even if we perceive it as empty space.  Not so with digital media.  It’s a code that represents, rather than presents, the experience that is decoded.

The gapped experience presented in digital media, unlike celluloid film and the imaging chemicals in photography, present us with nothing.  Really nothing.  We can’t take that in so we fill in.  We make up a continuous image, that we experience as present though it’s past.  (See everything I’ve said before about this…)

Mind the gap

My astute critic/collaborator told me I just misunderstood code.  The ‘o’ in the x and o is just another piece of code.  It could be (indeed) a ‘b’ or ‘c’ – but that is totally misunderstanding what I’m suggesting here.  I’m not suggesting that ‘0’ is like a donut with a hole in it.  I’m suggesting the gap within the code, the gap between any symbol and the next is what opens the code up to infinity.  Certainly, as biological beings, we have to fill it in.  We live as narrative beings and the narrative has to continuously unfold.  The continuity of our cellular interactions is absolutely necessary, just as continuity with our stories is necessary.  If the continuity is radically disrupted it’s called death.  With a story, it’s called ‘the end’.

Back to Kenny for a minute.  When he yells at his friends that they don’t get it, that it isn’t cool, as Kyle suggests, that he can’t die, he screams at them, “It hurts!”  He demands they pay attention to the pain – his pain.  He demands some comprehension, if not compassion, that he suffers his super-power.  Yet it’s the process of dying, not the actual death, that hurts.

Like Jesus on the cross:  “It is finished” meant that the pain stopped.

(I’m a priest; you must have known all along I’d get to this… and also if you read Vigil.)  It might be that God knew about death – as all-knowing creator actually created death – but for God to know what it feels like for a human to experience death Jesus had to do it, and even then it would only count as this experience o knowing if Jesus was indeed God.  There have been storms, fires, whole universes exploding, but no pain there.  Only biological beings experience pain, and only a human experiences human pain.)

Radical disruption of the sequence, the narrative sequence with the beginning, middle and end, happens with every space within the code where one symbol ends and another begins, where one pixel breaks to allow the next, like the alphabet – we’ve been here before but perhaps failed to notice.  Digital media in this way is closer to the printed page than to photography.

The trajectory of a theory

Just as the invention of the printing press, that radically personalized western folks’ experience of scripture, gave way to the Reformation, the invention of digital media allows for the birth of a new spirituality, highly individuated yet shared… (to be continued…)

A new frontier for Metaphysics and Media

… So once the South Park kids in 2D animation morph to digital characters, from drawings to pixels, then comes the new video game South Park; Fractured but Whole:

https://video.search.yahoo.com/yhs/search?fr=yhs-pty-pty_maps&hsimp=yhs-pty_maps&hspart=pty&p=review+South+Park+video+game#id=1&vid=18d29df277be61e7d99c889d55a02547&action=click

This isn’t the first South Park game.  The South Park franchise produced a first-person shooter game in 1998,  and this style of game is perhaps not the most challenging game for our metaphysics.  But even then, do our metaphysics keep up?  We haven’t come to terms yet with Shane Hipps’  “communities of individuals” identified in Flickering Pixels.  So how do we recognize communities reconstructing themselves as games?  They might refer to themselves as ‘virtual communities’ but they are very real.

Who recalls “Chose Your Adventure” books?  They are closer to these games than regular printed pages, inviting interaction.  The robust quality of modern games is matched by the communities they create – groups of people engaged, creating their own identities – go far beyond those children’s books.  And these programs overtake television and movies as the preferred medium, not just preferred by adolescent men but women of all ages as well.

At least for the purposes of philosophy, I want to crawl back to the printed page.  I don’t even own an Xbox.  Yet, I was one of the Pokemon Go traffic hazards.  I chased after virtually real objects which is a misnomer for sure given any metaphysics,  And am I now preparing to go where no metaphysicians have gone before…

… Just not yet.  Let’s get back to the concept of “virtual” as in “virtual reality” after taking the weekend off to play South Park, Fractured but Whole

Body of Land – research

So… I’m working on this novel and am taken back to the Reagan years in the US (though I didn’t even live in the US) and realize so much of what is happening now in the US (where I do live now) began then, with a policy of picking on or picking off smaller governments.  Or hand-picking foreign governments.  Now in the US we are experiencing this happening to us, with foreign interference in our elections,  and how people like Vida continue to resist… And so her story, our story, continues…

It is worse in her dreams.  Arthur is shot, bullets through his chest cavity opening him up to daylight, like the paintings she’s seen of St. Stephan, her black man’s head hanging toward the white martyr’s, talking like his body is glass.

– I have broken through the second ground.  I have climbed the second level.  See, the ground lies in splinters.

– My body is all eyes.  Look at it!  I look in all directions.

So his name now circulates.  So he is listed on the enemies’ list.  Vida straightens her legs and starts into town, sees a feint sliver of moon still visible ahead.  It looks like a hammock.  She walks down the street toward the center of town, the buildings and walls, stone on stone and brick on brick so nearly as they have always stood, except there is some smoke.  She does smell smoke.  Smoke fills her nostrils that flare.  The spring rain should have quelled any fires by now.

She looks down the street, and her breath catches in her throat.  There is nothing there, a hollow in the row of buildings and what is left of the police station is smouldering.  The wing that contained the prisoners’ cells is burnt down to rubble.  She closes her eyes against the fear of having lost Arthur for sure.  It is a blind fear that passes with sight as she opens her eyes and her mind slowly clears.

Almost certainly it was the street kids who set this fire.  The invading army had advanced with guns, not torches.  But some town kids in their uninterrupted tradition of half-hearted lawlessness had that energy released by the invasion, and they might have set the place ablaze. But they also would have let Arthur free if he was being held in there.  They would have boasted, and then Vida would have heard all about it, either from Arthur himself on the lam or from Claudia.  Claudia would have known and would have reached her if Arthur had either died or been set free in a fire like this.

So now where to look?  Where is one to look for a body on this body of land.  It is like looking for a needle in a haystack, or like the scriptures says, easier to get a camel through the eye of a needle, or a needle shot through the heel of the revolution and draining its blood.

 

Vida’s face is wet again, but it is no use her wiping it with her sleeve.  It is raining again now so hard she can no longer see the ship in the harbor through the rain.  Still at this hour there is no one around to ask about the fire, and she thinks now perhaps Mrs. Williams was right all along.  Don’t mess with the General, the older woman had counseled.  He might know how Vida distinguished herself.  He might know all about her, and there she is jogging his memory with her questions about Arthur.  Talk to someone lower down, or just talk to yourself, Vida, and stop this looking.  Stay home, Mrs. Williams had exhorted her.  Stay here with me and the children, at least for now.  At least ‘til you have to go away.

Vida puts up her umbrella and looks back over to where the police station is still smoking, wondering how with all the rain the fires can still burn.   Where is the white room that she dreams? Vida wonders.  A puddle is forming around her feet on the poured concrete, and she calculates:  if Arthur wasn’t in the police station then they most likely took him up the hill to the prison.  She has no way to get up there now except by walking, at least until the buses start running again.  Claudia’s car is out of fuel, and fuel is being rationed.  Cars are being searched and, in any case, if Arthur is up there at the prison then there is nothing she can do.  There is the other possibility, that Arthur is dead.  If Arthur is dead she still wants the body.  That is the point now, the body and what she must do.

Thought stops.  She’s here in town, the sun coming up, breaking through the rain clouds, and she is here, having come this far to get Art, and what did she think?  Her body fills up with rage slowly, and the truth nearly knocks her over.  Did she actually think he would be there at the station and that they would release him to her?  No, she didn’t ever think that.  What she wanted was to put this rage back on the man.  She knew she wouldn’t, that she couldn’t get that far but she had wanted to bang on the bars of Art’s grey cell.  She had pictured him in a cage, not a vast white room like in the courthouse, but there in a little cell of the local police station where she could let out her disappointment that was killing her, starting with a fury.  Four days now.  Everything that they had made is ruined and there are still two babies, a cretin sister, and an old woman.  And now what the hell is she, Vida, supposed to do?  Go back to his mom’s house?  This is the fourth day.

She covers her face against the wave of regrets welling up, and now she doesn’t want to go find him.  Instead she wants to go back to her own home, to take hold of her kids and wash their hair and plait Mary’s, tight and shining, then wash the house and wait, wait on the night as if she was younger with courage and bad manners, manners suitable to a woman who does what she wants.  And then when it gets dark and if the music were to start at the bar down the road she would put on her earrings and slip on her black high-heels like a pair she’s never owned and a black polished cotton dress that swishes around her knees – shh shh – like a mother but she is not that mother because she is still so young.  She would cross the dance floor with any man who has the time. Arthur hasn’t had the time for years.  Vida’s lungs fill up with this rage, and she can’t decide what she’s going to do.  A drop of rainwater drips off the branch she has passed, and she stops, wipes the water off her cheek with the back of her hand that makes her catch her breath, it looks so like her hand when she was a child, no paint on her nails now trimmed short, and this ring she wears looks nothing like a wedding ring.  Could be a little girl’s ring.  How would they know Art had a claim on her so that she, in turn, can claim him, claim his body.  She can start again, might have to start again.

Slowly she moves, slowly as if dizzy, but after the first few steps she exhales and all the rage seems to blow out of her lungs.  She looks actually deflated, smaller, older.  Her forehead furrows and deep creases stretch from beneath her flared nostrils to the corners of her mouth, and she starts again.  Her spine carries her away, the line of bones reaching up to her thin neck and extending down through the narrow of her back.  The sensation of love and defeat are almost the same now for her.  Vida and those she loves, the heroes in the revolution, the known and unknown, all the stories that are told and that which is not disclosed, Vida only wants to have the body, to get Arthur back, to repeat what cannot be repeated, to do the same again and again, no regrets, to invent and to repeat the invention.   Vida mutters, mutters under her breath although there is no one to hear her and no one whom she could prevent, by muttering, from hearing her – I will go home and look after my babies. Mary with her arm stretched over James in his sleep, Vida remembers.  She shakes her head, turns around.  She turns her back on the burnt-out police station, turns away from the prison on the hill that stares down on the road she is going to travel.  She begins winding her way back to Mrs. Williams’s house.  Her shoulders bend forward as she starts back down the hill, back toward Mrs. Williams’s house.

Kenny in Infinity – coming of age in the digital era

Kenny is produced as 2-D animation, old-school animation that is now largely superseded by 3-D animation.   Here’s a good video that explains some differences between 2-D and 3-D animation by “Bloop Animation” if you’re not clear on the difference:

The difference between 2D and 3D animation

The metaphysics I’m setting out are more evident with 3-D animation, where it’s all algorithms.  Kenny is not the code; the code points to Kenny, creates Kenny pixels, but that’s not Kenny.   The process of how computers make an image is described in some detail here:

http://How computers make images

http://graphicdesign.spokanefalls.edu/tutorials/tech/computerdisplay/Display.htm

Yet Kenny is more than pixels that present the idea of Kenny.  Kenny is encoded and we read the code, sort of the way an alphabet presents the sounds of a word we hear, a silent alphabet read as a spoken word.

So, while 2D animation is old school, 20th century techniques, the metaphysics of 21st century 3D are way older. Remember Plato’s cave, circa 400 BCE? Real old school.

Here’s the allegory for those who forget: Outside the cave, the freed slave finds what’s real – really real – which are the forms of everything, rather than the manifestations shown on the screen within the cave.  The stuff of the world is just a manifestation of the forms.  2D animations are those manifestations; 3D animations are the forms.

The difference between the metaphysics is manifest in the artistic practices of 2D vs. 3D animators:  2D animators work with stuff – pencils and paper, human and animal models. 3D animators work with code beneath screens, computer simulations, algorithms, the form of the human body, not bodies and not physical models, just computer models, again: the forms.

So 2D Kenny can die. The drawings can fade, celluloid film is notoriously fragile and disintegrates; the Buddhist principle of impermanence is painfully obvious with this medium.

Code, on the other hand, doesn’t deteriorate. It might get corrupted, but then it’s no longer the original code but a new code. It is represented by Xs and Os but those symbols are not the thing itself. They simply represent the thing itself – the code creating something entirely different than code, pixels we intuit as images.

Kenny was born in the celluloid era, but his reality as a super-hero, as a being who cannot die, is realized in the digital era.  We learn the truth about Kenny,  the real Kenny, Kenny as Kenny always was.  The audience just didn’t get it yet.  Kyle didn’t get it yet.  Maybe Matt Stone and Trey Parker didn’t even get it yet.  It wasn’t clear until the digital medium allowed it to be clear – manifest.

Body of Land – “Curiosity is a man’s curse…”

… and in a woman it’s ten times worse.”

Where did I come up with that?  It’s not likely something I made up, and so I googled it… came up with nothing.  I suspect then it’s something I really heard, something someone said to me while I was doing this research.  Something of the island women’s wisdom, a risk I was taking doing this research.  Just get on with it, I told myself then and I tell myself now. These images have become almost commonplace but back then they still had the power to shock me, to move me to action – with a woman’s curiosity…)

No one has seen Arthur since the crisis, but those people Vida spoke with, even Claudia is said to believe that Arthur has gone up into the hills with Theodore.  Some suppose Art might have been captured with Theodore.  He was seriously wounded; that much is known.  He was shot through the leg up there at the fort, so he couldn’t run.  But he did run.

Of course, he must have been taken.  Vida imagines Arthur being dragged in between two husky marines, dragged into a big white room with his legs dangling limp, head bowed so that at first when he opens his eyes he sees his feet, although he doesn’t recognize them as his own, they seem so far away and all feeling is gone.  She imagines that he is virtually poured into the room, without words but again the sound of a body hitting the floor.  He moans and licks the blood dripping from his nose, sees red on the back of his hand after he touches it to his chin.  He examines his naked chest beneath the ripped fabric of his shirt.  The wound next to his nipple has already started to fester.  He doesn’t try to move.  Move, Art.  Be okay.  She imagines his blood pooling on the grey floor, wants to cradle his head in her lap.  Hey, Art, hey, bleed here.  She can only imagine cradling Arthur’s head; there is nothing else she has to offer.