90 yrs of The New Yorker > 40 yrs of SNL

This weekend, my social media streams were teeming with activity surrounding the Saturday Night Live 40th anniversary special that aired Sunday night. I grew up watching SNL, and my brothers and I still can fall into character from old skits like former members of some vaudeville troop. I watched all of SNL 40 live, and it felt like comfort food seeing all those old familiar faces reunited. For those easily star struck, that after party sounded like the most fun assemblage of comedians, movie stars, athletes, and musicians ever. Take any one segment of those subgroups and it wouldn't be nearly as appealing a gathering, but the intermingling of the four is something magical which only SNL has pulled off on a consistent basis.

Being on air for 40 years is a genuine accomplishment. Nothing else on TV has been with me for as long, SNL has spanned my entire life. The Simpsons is the only other show that comes close in that era, but it has fallen so far off its peak that fans are speculating that the past 20 years of the show have just been figments of a comatose Homer Simpson. The Simpsons is also an animated show while SNL has had to survive continuous turnover of real flesh and blood talent, something that adds to the degree of difficulty.

All that said, even as an unabashed SNL fan, the most powerful emotion I felt watching SNL 40 was nostalgia, and that's a feeling pointing the wrong direction. For much of the show, I wasn't laughing at anything on screen as much as I was chuckling at the recollection of funnier moments retrieved from memory. Some of the montages of clips were so cut up so fine that only an SNL die hard would know what some of the punchlines referred back to; it felt special, flattering even, to laugh at those remembered jokes considering the lineup of famous people we were sharing the laugh with. If only Chris Farley were alive, they could have run back an entire half hour of The Chris Farley Show, having him interview all the cast members there. “Remember that time when you were like...and then she was like...and then...? That was awesome.” Yes, we remember, and yes, it was.

Taken on pure comedic value, much of SNL 40 wasn't all that hilarious, and this season hasn't been the show's strongest either. The entertainment context has changed, and it's not a surprise that more and more of the funniest SNL bits each week are pre-recorded. Whereas in my childhood Saturday night was the only time all week one could watch comedy sketches, now they can be found around the clock online. Even on TV, shows like Inside Amy Schumer and Key and Peele and even, to some extent Broad City, have spread edgier and more viral sketches across the weekly calendar (and walk back the calendar a few more years, of course, and you'll find In Living Color, MADtv, and The Chappelle Show). Jimmy Kimmel and SNL alum Jimmy Fallon now produce comic skits on late night TV, something Stephen Colbert, Jon Stewart, John Oliver, and the rest of the Comedy Central late night TV show posse have been doing for years now. Lonely Island brought digital shorts to SNL at the perfect moment given the rise of fat viral pipes like YouTube, but everyone has put that memetic infrastructure to good use. If I were to name the top 10 funniest videos I've seen the past few years, I'm not sure if SNL places one on that list.

When Louis CK came on stage during SNL 40 and pointed out that the pre-recorded material was often better than the stuff performed live, it was funny for being true. Yet the live performance is the one thing that continues to set the show apart. Andy Samberg and Adam Sandler's digital short on SNL 40 poked fun at the all the times SNL performers cracked up during live performances, something Lorne Michaels is said to have hated in the beginning, but that's become an endearing tic that reminds viewers of the loose, improvisational nature of the program. Even the live studio audience is a bit of an anachronism, but a charming one.

Of course, I don't watch SNL live anymore, but in my childhood, and even after our family bought a VCR, I often did. It felt like a real treat to stay up Saturday night to catch the program, and watching live felt like watching with millions of households in the country, all tuned in at once. SNL 40 drew 23.1 million overall viewers during the 8-11:30 time slot, reminding us of that age of TV when millions would watch something at the same time that wasn't a sporting event. Now it's easier to watch SNL the next morning on Hulu or off your DVR, giving social media overnight to identify the sketches worth watching.

As long as the inimitable Lorne Michaels has the energy to guide SNL, I have no doubt it can stay on air. Saturday night is a bit of a graveyard for television anyhow, so I don't see anything else rising up to seize that slot of the weekly calendar from SNL. Capturing one night of the week isn't what it used to be, though.

SNL's 40th anniversary happened to occur the same week that The New Yorker put out its 90th anniversary issue. For the great accomplishment that surviving on TV 40 years in a row is,  maintaining cultural relevance as a magazine for 90 years might be an even more astonishing achievement. I've been a New Yorker subscriber since I was in high school, and it's the only magazine or newspaper I've read continuously that whole time. For all the troubles befalling the publishing industry, The New Yorker seems to be going as strong as ever, having built their brand not on something ephemeral, like a local monopoly on distribution or a niche perspective on a narrow interest, but on deep, world-class reporting on what matters in politics, science, medicine, technology, arts, and culture.

As with SNL, the stable of New Yorker writers and reporters has turned over many times over the decades, but while one might argue with a few of them, the assemblage of talent that has graced the pages of that magazine over the years is even more impressive than the gathering of performers on stage at the end of SNL 40. I can easily mention dozens of writers from The New Yorker that most people I know have never heard of that rank among some of the greatest journalists I've ever read.

Take for example Wolcott Gibbs. Read Backward Ran Sentences for a sampling of his brilliance. Like many of The New Yorker's best writers, he was so smart and such a gifted writer he could cover just about anything. And he did. He wrote fiction and non-fiction. He covered theater, but later he reviewed books and movies. He could profile the famous one week and capture the most notable details of an everyday moment from his own life for The Talk of the Town the next week. Much like Phil Hartman or Will Ferrell, he was just another versatile genius you wanted to see in action no matter what he applied himself to.

Of all the magazine's qualities, perhaps none elicit more of my professional jealousy than their famous house style. I have yet to find a comprehensive guide that outlines it in detail, but read enough New Yorker pieces and you know it. Tom Wolfe once described it as such: “The New Yorker style was one of leisurely meandering understatement, droll when in the humorous mode, tautological and litotical when in the serious mode, constantly amplified, qualified, adumbrated upon, nuanced and renuanced, until the magazine’s pale-gray pages became High Baroque triumphs of the relative clause and appository modifier.”

It's notable that their house style was not for everyone. Nothing precise ever is. The magazine never published any of David Foster Wallace's non-fiction pieces, to pick one example. As John Jeremiah Sullivan (himself a great essayist) wrote in a review of DFW's The Pale King:

It's worth noting, in that regard, that The New Yorker, which published some of his best fiction, never did any of his nonfiction. No shame to Wallace or The New Yorker, it's simply a technically interesting fact: He couldn't have changed his voice to suit the magazine's famous house style. The "plain style" is about erasing yourself as a writer and laying claim to a kind of invisible narrative authority, the idea being that the writer's mind and personality are manifest in every line, without the vulgarity of having to tell the reader it's happening. But Wallace's relentlessly first-person strategies didn't proceed from narcissism, far from it—they were signs of philosophical stubbornness. (His father, a professional philosopher, studied with Wittgenstein's last assistant; Wallace himself as an undergraduate made an actual intervening contribution—recently published as Fate, Time, and Language—to the debate over free will.) He looked at the plain style and saw that the impetus of it, in the end, is to sell the reader something. Not in a crass sense, but in a rhetorical sense. The well-tempered magazine feature, for all its pleasures, is a kind of fascist wedge that seeks to make you forget its problems, half-truths, and arbitrary decisions, and swallow its nonexistent imprimatur. Wallace could never exempt himself or his reporting from the range of things that would be subject to scrutiny.

I can understand Wallace's refusal to bend to New Yorker house style. Plain style can smack of a false omniscience or objectivity when I disagree with the author. For example, I believe a lot of East coast magazines and newspapers write with some bias about the tech industry. Some of it may be some jealousy over West coast institutions like Amazon, Apple, Google, Facebook, and Twitter rising up to challenge the cultural centrality of the East coast intellectual elite (hip hop and rap are not the only cultural battleground pitting the two American coasts against each other). Some of it may just be a lack of total understanding of the technology itself. In such pieces, the plain style can feel like wallpaper over faulty construction.

That quibble aside, most of the time, it is a wonder. Clean, clear, elegant. I consider The New Yorker's plain style to be a variant of what Steven Pinker calls the classic style. I can never think of what to say when people ask me which three people in history I'd most want to have dinner with, but I can say unequivocally that if I could choose one editor to edit my prose for the rest of my life it would be long time New Yorker editor Eleanor Gould. Upon her death, David Remnick said, “If it's true The New Yorker is known for the clarity of its prose, then Miss Gould had as much to do with establishing that as its more famous editors and writers.” If you need further proof, E.B. White thanked Gould in the credits of that bible of usage The Elements of Style: “The co-author, E. B. White, is most grateful to Eleanor Gould Packard for her assistance in preparation of this second edition.”

Someday I hope The New Yorker sees fit to publish a house style guide as a public service, to improve prose everywhere. Until then, we'll have to live off of the occasional scrap like this Wolcott Gibbs' memo. It includes such gems:

1. Writers always use too damn many adverbs. On one page recently I found eleven modifying the verb ‘said’. ‘He said morosely, violently, eloquently, so on.’ Editorial theory should probably be that the writer who can’t make his context indicate the way his character is talking ought to be in another line of work. Anyway, it is impossible for a character to go through all these emotional states one after the other. Lon Chaney might be able to do it, but he is dead.

2. Word ‘said’ is O.K. Efforts to avoid repetition by inserting ‘grunted’, ‘snorted’, etc., are waste motion and offend the pure in heart.

10. To quote Mr Ross again, ‘Nobody gives a damn about a writer or his problems except another writer.’ Pieces about authors, reporters, poets, etc. are to be discouraged in principle. Whenever possible the protagonist should be arbitrarily transplanted to another line of business. When the reference is incidental and unnecessary, it should come out.

11. This magazine is on the whole liberal about expletives. The only test I know of is whether or not they are really essential to the author’s effect. ‘Son of a bitch’, bastard’, and many others can be used whenever it is the editor’s judgement that that is the only possible remark under the circumstances. When they are gratuitous, when the writer is just trying to sound tough to no special purpose, they come out.

13. Mr Weekes said the other night, in a moment of desperation, that he didn’t believe he could stand any more triple adjectives. ‘A tall, florid and overbearing man called Jaeckel.’ Sometimes they’re necessary, but when every noun has three adjectives connected with it, Mr Weekes suffers and quite rightly.

15. Mr Weekes has got a long list of banned words beginning with ‘gadget’. Ask him. It’s not actually a ban, there being circumstances when they’re necessary, but good words to avoid.

20. The more ‘As a matter of facts’,  ‘howevers’, ‘for instances’, etc. etc. you can cut out, the nearer you are to the Kingdom of Heaven.

23. For some reason our writers (especially Mr Leonard Q. Ross) have a tendency to distrust even moderately long quotes and break them up arbitrarily and on the whole idiotically with editorial interpolations. ‘Mr Kaplan felt that he and the cosmos were coterminous’ or some such will frequently appear in the middle of a conversation for no other reason that that the author is afraid the reader’s mind is wandering. Sometimes this is necessary, most often it isn’t.

24. Writers also have an affection for the tricky or vaguely cosmic last line. ‘Suddenly Mr Holtzmann felt tired’ has appeared on far too many pieces in the last ten years. It is always a good idea to consider whether the last sentence of  a piece is legitimate and necessary, or whether it is just an author showing off.

25. On the whole we are hostile to puns.

28. It has been one of Mr Ross’s long struggles to raise the tone of our contributors’ surroundings, at least on paper. References to the gay Bohemian life in Greenwich Village and other low surroundings should be cut whenever possible. Nor should writers be permitted to boast about having their telephones cut off, or not being able to pay their bills or getting their meals at the delicatessen, or any of the things which strike many writers as quaint and lovable.

31. Try to preserve an author’s style if he is an author and has a style. Try to make dialogue sound like talk, not writing.

How much of anything lasts 90 years anymore, let alone remains relevant in the modern world? To endure for that long, it's enough to be stubborn, but to remain fresh and thrive for that long speaks to some evolutionary fitness. I'm not sure SNL will outlive me, but The New Yorker most likely will.

Happiness is a skill

2014 was the year I got serious about happiness.

It was a strange thing to look at my life and realize how rarely I was happy. I'm making a good living as a writer, which has always been my dream. I have a wonderful family, and we all have our health. It felt like I had hit all the necessary milestones to feel both very adult and very content, but my brain rarely rewarded me with the sort of happiness I craved.

I've often heard that happiness is a skill, not a feeling, and I realized how little time I was spending working on the skill of happiness, while waiting passively for the feeling to reach me. It also seemed like my love of gaming and pop culture was hindering this journey, not helping.

From Steam sales to streaming content there was always so much to do, so many piles of shame, that even free time began to feel overwhelming and stressful as I tried to get through everything I wanted to do in the rare time I had for my "fun" pursuits after the children went to sleep. When Netflix, the Kindle app, a gaming laptop and gaming consoles both new and classic offered nearly endless choices, it's easy to become overwhelmed without playing or consuming anything you used to find enjoyable.

This is how I deal with these feelings, and it's a combination of many small things that led me to be much more content and less skittish about not only gaming in particular, but life in general. You're free to take or reject any bit of this advice, everyone is different and you may already be perfectly content with life, but if even one of these things I've learned helps you, that's a win. Here we go!

Odd to find a random nugget of wisdom on a gaming website, but I find myself nodding along at the notion that happiness is a skill, not a feeling. I suspect many of our emotions are actual human constructs, and not, as we are often led to believe, some intrinsic neurological wiring. The importance of believing happiness is a skill is that it puts the control of your own happiness in your own hands.

Facebook and Plato's cave

Plato is a great philosopher of information without the word being there. When it comes to the classic image of the myth of the cave, you can reinterpret the whole thing today in terms of the channel of communication and information theory: who gets access to which information. The people chained in front of the wall are effectively watching television, or glued to some social media. You can read it that way without doing any violence to the text. That shows two things. First, why it is a classic. A classic can be read and re-read, and re-interepreted. It never gets old, it just gets richer in consequences. It’s like old wine, it gets better with time. You can also see what I mean when I say we’ve been doing the philosophy of information since day one, because really the whole discussion of the cave is just a specific chapter in the philosophy of information. The point I try to glean from that particular feature in the great architecture of the Republic is the following: some people have their attention captured constantly by social media – it could be by cats on Facebook. They are chained to that particular social media – television yesterday, digital technology today. Some of these people can actually unchain themselves and acquire a better sense of what reality is, what the world really is about. What is the responsibility of those who have, as it were, unchained themselves from the constant flow, the constant grab of attention of everyday media, and are able to step back, literally step out of the cave? Are they supposed to go back and violently force the people inside to get away, as the text says? Updated that would mean, for example, implementing legislation. We would have to ban social media, we could forbid people from having mobile phones, we’d put some kind of back doors into social media because we want control. Or do we have to exercise toleration? If so, it would be a matter of education. We’d have to go back and talk to them. In essence here Plato, by addressing these questions, is giving us a lesson in the philosophy of information. 

From an interview of Luciano Floridi, Oxford Professor of Philosophy and Ethics of Information and a member of Google's advisory council around the “right to be forgotten” court case in Europe.

People addicted to social media as the people chained in front of the wall in Plato's cave allegory. I wish I'd thought of that.

Robots taking all the jobs, cont.

By studying the brains of drivers when they were negotiating a race-track, the scientists were intrigued to find that during the most complex tasks, the experts used less brain power. They appeared to be acting on instinct and muscle memory rather than using judgement as a computer programme would. 

“It looks as if the skilled race car drivers are able to control their cars with very little cognitive load,” said Prof Gerdes. 

Mr Vodden agreed saying in difficult manouvres experience kicked in. "If you're thinking you're going too slow."

You'd think from that excerpt that the human driver remains superior, but it turns out the driverless car beat the track champion by 0.4 seconds on a track in Northern California.

One race track, the worlds' greatest driver (whoever is the Michael Schumacher of the moment) versus the best computer driver. I don't enjoy watching auto racing on TV, but I'd watch one that pits man and machine against machine and machine.

One more wrinkle for AI to learn: how and when to cheat.

In the race between Shelley and Mr Vodden, the racing driver left the track at a sharp corner, rejoining the race ahead of the robot car. 

“What we’re doing as humans we’re weighting a number of different things,” added Prof Gerdes. 

“We’re not driving within the lines, we’re balancing our desire to follow the law with other things such as our desire for mobility and safety. 

“If we really want to get to the point where we can have a car that will drive as well as the very best drivers with the car control skills and also the judgment it seems to me that we really need to have a societal discussion about what are the different priorities we place on mobility and safety on judgement and following the law.”

Black cards, love, lies, and Force Majeure

Speaking of Black Mirror, here's a relevant interview titled Black Cards: All the Lies You Need to Love. A wife interviews her husband after he publishes the book Love and Lies: An Essay on Truthfulness, Deceit, and the Growth and Care of Erotic Love.

Recall what Venkatesh Rao said about such lies we tell ourselves and each other in his critique of Black Mirror:

In each case, the technological driver has to do with information  — either knowing too much or too little about yourself and/or others.  Each technological premise can be boiled down to what if you knew everything about X or what if you could know nothing about X. In the episodes so far, there has been no simple correlation between choosing ignorance or knowledge and getting to good or poor outcomes.  That’s what lends the show a certain amount of moral ambiguity.

White Christmas, the first episode of Season 3 is more complex, wandering into moral luck territory via gaps between intentions and consequences. Gaps deliberately created by consciously chosen ignorance of the block-on-Facebook variety.

This is promising. Hopefully, the show will explore this more, because the straight-up value collisions are not that interesting. They are merely shocking corner-case hypotheticals of the torture-one-terrorist-to-save-humanity variety, in futurist garb. But with moral luck, you have more going on. Where knowledge is the default and ignorance must be consciously chosen, rather than the other way around, the consequences of ignorance becomes less defensible. Especially when you are in a position to choose ignorance for others.

Can't exist when the lies that make for civil society are punctured by technology? Grow up.

In the Black Cards interview, the husband Clancy Martin argues the opposite, specifically when it comes to love. Lie to your lover, and lie to yourself. Truth is the opposite of an aphrodisiac.

Amie: What should a woman do if she has cheated on her husband, whom she loves. She did it impulsively, and it didn’t mean anything. Should she tell her husband, or not?

Clancy: I don’t think she should tell her husband immediately. She might feel better briefly after telling him, but she’s giving him all of her guilt to carry around. And she certainly shouldn’t tell him in anger—as an attack during a fight, or as a response to some mistake he’s made.

Could there come a time when she should tell him? Yes, I think when she can see that the caring thing to do is to admit that this happened. Or if this starts to become a pattern, she’d better let him know that they need to see a therapist and then, in that moderated context, “come clean.” But she’s already done some harm with this one-night stand—don’t exacerbate it. 

Amie: Okay, but that’s what everyone says, and your thesis is that people in love have to lie more often than we admit. So shouldn’t you be coming down hard on the necessity of the lie? That a cheater should never tell? 

Clancy: Deny, deny, deny is the standard wisdom for men—and maybe for women too. That’s not—

Amie: For cheaters, let’s say.

Clancy: Yes, for cheaters, and this woman has cheated. But that’s not what I’m saying. I’m saying that caring should be her goal—and that caring might sometimes require carrying the burden of a lie for a while. Later, caring might require telling the truth. We have to be subtle epistemologists if—

Amie: Okay, okay.

Clancy: Can I just finish my sentence? We have to work hard to understand each other if we want to be good lovers.

Martin reverses the usual thinking on honesty; to him, it's a form of weakness to tell the truth.

I suspect a sort of Prisoner's Dilemma when it comes to relationships or marriages and truth. The optimal outcome is for both people in the relationship to select truth or lies (which of those you select depends on your philosophy), but the temptation is for one or the other person to defect to obtain the moral high ground at the cost of harmony in the relationship.

The interview contains a fascinating analysis of the Swedish movie Force Majeure which I saw at TIFF last year and found to be amusing in an acerbic and, well, Swedish way.

Amie: That reminds me of the movie we saw the other night, Force Majeure. A family on a ski trip is hit by a controlled avalanche. The smoke from the avalanche pours over their table at lunch on the mountaintop. But as it’s coming, the smoke looks like snow, and they think they are going to die. The mother wraps her arms around her children. The father picks up his gloves and his iPhone and runs. The two spend the rest of the movie dealing with the “truth” that has been revealed. And it seems manifestly true: the man is a coward and the woman has seen clearly. When friends try to encourage her to see it differently, suggesting for example that they are all okay, and that maybe they should move on, she is intractable. In the final scene, they are on a bus going back down the hillside, and the driver is taking sharp turns and having trouble with the gears. She forces him to stop so she can get off, and everyone on the bus follows her. But then on the roadside, night falls, and thirty people are on foot in the middle of nowhere, with nowhere to go. For the first time in the movie, it is manifest that this woman does not know what to do. That she has been alarmist. That she has caused a ruckus over nothing. It was a movie that presented two equally valid “truths.” And showed the way the self-righteous adhesion to one truth could tear apart a good marriage.

Clancy: For me the question becomes: When we learn things about our loved ones that cause us to dislike—or even to hate—those loved ones, what should we do? It will vary from case to case, which matters: there shouldn’t be one simple answer to the toughest questions about relationships. One friend says in Force Majeure, when the married couple has left the room, “They need therapy!” People always say, “Go to therapy!” We have become very simpleminded in how we think about love, and yet it matters to us more than anything. But here’s my answer: the woman in the movie thought she was seeing the naked truth. She even had it on video. But I would ask her, “Are you being as tough on yourself as you are on your partner? Can you withstand the same withering scrutiny? Look at your own motivations: Do you admire your motivations?” It’s a very good case study, because this woman in the movie, like many of us, was completely blind to her own failings. Forgiveness, care, commitment: that’s what we demand from our parents, what I hope we offer to our children, and I think ought to give to our spouses.

Once the avalanche occurs, the movie is a bit on the nose for a good long period. It's funny, but it's blunt, and it beats the same punch line with a hammer in scene after scene.

But then the movie ends with that scene on the bus driving down the mountain, the most oblique and intriguing part of the film. It's no coincidence that the one woman who stays on the bus is the same woman who had spoken openly about the many extra-marital affairs she's had. She rides the bus down the mountain uneventfully while all the others in the bus walk down the mountain, resigned by their (bourgeois) caution to a suboptimal outcome.

If the entire movie had that concluding scene's sly, understated sense of mystery, that would have been something.