The Prophet Einstein

So, it's about time I shared my op-ed which was published on March 9th in the Jewish Standard. This was one I had in mind to do for a long time now, and finally got around to do it. Significantly, and appropriately, it finally turned out that the timing was right. The title it was published under was, Seven Reasons Why Albert Einstein is a Prophet, and as you may recall, I have been willing to include Einstein within the field of media ecology, which is to say as a media ecologist, notably in my book Echoes and Reflections: On Media Ecology as a Field of Study.

Of course, that's a minor point here, my argument being more theological and philosophical. For what it's worth, here it is:



The number 139 is not one we are likely to pay attention to, so this anniversary may not get a great deal of attention. We tend to sit up and take notice when the anniversary is a multiple of 100, or 50, or 10, or even 5.


At the very least, we have a psychological bent toward even numbers, and 139 is decidedly odd. But if Einstein were still with us, he might point out that 139 is more than odd; that it is, in fact, a prime number, which makes it quite significant in its own right. He also no doubt would point to the arbitrary nature of anniversaries, and of calendars for that matter. Einstein’s date of birth on the Hebrew calendar was the 19th of Adar in the year 5639. This year, Adar 19 corresponded to March 6, last year it was March 17, next year is a leap year so it will be February 24 for Adar 1, and March 26 for Adar 2.

I suspect that the differences between the solar calendar of secular society and the lunar calendar of Jewish tradition had some influence on Einstein’s thinking. After all, when we say, for example, that Chanukah is coming late in a given year, it is just as true to say that Christmas and New Year’s are early. The experience of living with two so very different calendars could not help but point to the relativity of time.

And as we remember Einstein, we do so, along with the rest of the world, for his contributions to science, as the recipient of the 1921 Nobel Prize in physics, and the person named in 1999 as Time magazine’s Person of the Century. More than anyone else, Einstein was the person responsible for the paradigm shift in science that replaced Newton’s mechanistic view of the universe with a relativistic understanding of space and time.

And we also remember him as an especially noteworthy member of the Jewish people, one of our many gifts to the world, a prime example of what we sometimes refer to as yiddishe kop, intelligence born out of a tradition of literacy and learning, one in which teachers and sages are seen as heroic. And we may also recall that as a Jew, Einstein was forced to flee Nazi Germany as a refugee, and that he was a supporter of the Zionist movement and the State of Israel.


 

We do not remember Einstein in a religious context, however; he was not a rabbi or talmudic scholar or theologian. I want to suggest, however, that we should remember him as a prophet. Admittedly, in our tradition we consider the age of the prophets to have ended long ago, but we cannot rule out the possibility of modern prophets altogether. And while we would tend to be suspicious of anyone claiming to be a prophet today, Einstein never made any such claim, so he cannot be rejected as a false prophet.

But I do think a case can be made, and I hope you will consider the possibility as I put forth seven reasons for naming Albert Einstein as a modern-day prophet.

1. Einstein’s name has become synonymous with genius. We typically say that a given individual “is” a genius, but everyone who truly fits the description will more accurately refer to “a stroke of genius” in the sense of something coming from outside of themselves. The word “genius” originates from ancient Rome, and refers to a guiding spirit or deity, a supernatural source, like a guardian angel. (Prophets are the recipients of divine revelation, some form of communication, or we may call it inspiration, which literally means, “to breathe into,” which is how God brings Adam to life in the Book of Genesis.)

2. As a teenager, Einstein imagined himself chasing after a beam of light, which led to his understanding that light cannot be slowed or stopped, that the speed of light is constant, and that it is time, instead, that must vary. This thought experiment was the foundation that led to his special theory of relativity. Other thought experiments followed, notably the difference in what we  would observe when standing on a train vs. standing on a platform as bolts of lightning strike the train. (Prophets are known to receive revelation via visions, as in Jacob’s ladder, Joseph’s dreams, the chariot of fire that appeared to Elijah, and Ezekiel’s wheel within a wheel.)

 


3. One of Einstein’s most significant achievements was determining the nature of light as consisting of quanta, aka photons, and that light has a dual nature, as both waves and particles. Clearly, he had a unique relationship to the phenomenon of light. (Prophets are closely associated with light and enlightenment, Genesis famously says that light was the first of God’s creations, Moses has a halo when he descends from Mount Sinai after speaking to God face-to- face, a direct encounter with the divine countenance that we pray may shine upon us.)

4. Einstein gave us a new way of understanding the universe, of space and time as a single phenomenon, spacetime. (Prophets teach us about the nature of Creation to better understand the Creator, and our place in the world.)

 

5. Einstein invoked the philosophy of the Enlightenment founder Baruch Spinoza in explaining his own view of a pantheistic God. That is a view that traditionally has been seen as heretical, but is consistent with some approaches to Kabbalah, God as the Ein Sof, and certainly is acceptable within Reform Judaism. Above all, it is a view consistent with science; as Einstein famously remarked, “science without religion is lame, religion without science is blind.” His resistance to the uncertainty principle of quantum theory was famously expressed in the quote, “God does not play dice with the universe,” asserts that Creation is governed by laws that are rational and ultimately discernible, as well as based on an underlying monotheism, as God would have no one to play dice with. (Prophets often have been critics of established religious authority, in favor of a direct encounter with God via nature.)

6. Einstein spoke out for social justice. He did so on behalf of his own people, in opposition to Nazi Germany, and in favor of Zionism and the State of Israel, but also as a strong critic of racism and supporter of the civil rights movement in the United States. He also was quite critical of capitalism, arguing on behalf of socialism and advocating for a democratic world government and pacifism after the conclusion of World War II. (Social justice is one of the primary themes of the Prophets section of the Tanach.)




 
 

7. Einstein warned President Roosevelt of the danger of Nazi research into the development of the atomic bomb, leading to the Manhattan Project. He later became an outspoken critic of nuclear weapons. His warnings largely have fallen on deaf ears, at least as far as governments are concerned. In 1947, the Bulletin of Atomic Scientists introduced the image of the Doomsday Clock, setting it to seven minutes before midnight. On January 25 of this year, the minute hand was moved up to two minutes before midnight, the closest it has ever been, mainly because of North Korea and our president’s threatening remarks, and not taking into account Putin’s recent statements about Russian nuclear missile capability, and his animated image of the bombardment of Florida. (The biblical prophets issued warnings about the destruction of Israel and Judea, and the name Jeremiah has become synonymous with pronouncements of doom.)




 

Einstein’s predictions in the realm of physics continue to be supported by astronomical observation and experimental evidence. Perhaps his predictions about society and politics ought to be taken seriously as well?

Why bother arguing for Einstein as a prophet?

• Because American culture always has had a strain of anti-intellectualism, one that includes resistance to many aspects of science, notably Darwinian evolution.

• Because climate change is at least as great a threat as nuclear war, and is being met with denial, dismissal, or disinterest from significant portions of the population, and all too many in leadership positions.

• Because facts and logic are under assault by religious fundamentalists, cynical political opportunists, and corporate executives with eyes only for short term profits.

As Rabbi Barry L. Schwartz makes clear in his recently published book, Paths of the Prophets: The Ethics-Driven Life, our prophetic tradition is of vital importance, one that always has and always will be relevant for us.

 
Naming Albert Einstein a prophet should not detract from this tradition, but rather enhance it, by adding a dimension that we need now more than ever: the truth that ethics cannot be divorced from an understanding of the world, of reality, in all its complexity, and glory.

On the Role of Play for Learning & Language

So, how about another New York Society for General Semantics session? Sure, why not, you say, and I thank you for being so agreeable! This one took place on December 6th of 2017, and the result was a really interesting discussion, at least I think so.

Here's the description of the program:




 

Play, Learning, and Language

A Panel Discussion

General semantics has long been concerned with the uses, misuses, and abuses of language. As the primary form of human symbolic communication, language is a tool through which we learn about our environment, make sense of our surroundings, evaluate and act upon our world. Language is the foundation of human intelligence and time-binding, our capacity for learning, both individually and collectively.

The processes of learning and education are also among our most central concerns. Over the years, leading educationists such as Neil Postman, Ashley Montagu, and Jerome Bruner have been associated with general semantics. And that should come as no surprise since general semantics represents an educational movement in its own right, one devoted to incorporating the benefits of the scientific method to human relations, improving our methods of evaluation and understanding, and maximizing human potential.

Early in the 20th century, play was recognized as an important part of our learning processes, one that is closely connected to our capacity for symbol use, language learning, and cognitive and emotional development. The role of play and creativity in education has gained increasingly greater emphasis in recent decades, along with greater interest in the interactions and interdependencies among speech and language, literacy and media, and art and play, as they all relate to learning.

Our panelists discuss the relationships between play, learning, and language, and these related topics. It was a program that was most certainly elucidating and enlightening!

The participants on this program were:

Robert Albrecht, Professor of Media Arts at New Jersey City University, author of Mediating the Muse: A Communications Approach to Music, Media, and Cultural Change (2004), and a musician and songwriter, his two CDs are A Tale of Two Cities (2012), consisting of original songs about Jersey City and Hoboken, and Song of the Poet (2008), consisting of poems by Walt Whitman, Edgar Allen Poe, and others set to music. He is currently co-authoring a book tentatively entitled, The Arts as Pedagogy in the Age of Digital Technology: Teaching as a Creative Activity.

Margaret M. Cassidy, Professor and Chair of Communications at Adelphi University and Past President of the New York State Communication Association, author of BookEnds: The Changing Media Environment of American Classrooms (2004), and the recently published Children, Media, and American History: Printed Poison, Pernicious Stuff, and Other Terrible Temptations (2017).

Michael Plugh, Professor of Communication at Manhattan College, Immediate Past President of the New York State Communication Association, Internet Officer and Executive Board member of the Media Ecology Association, and member of the New York Society for General Semantics Board of Directors, currently researching innovative initiatives in schooling.

Oh, and the moderator was none other than yours truly. And here's the video:





I think this was one of my all time favorites NYSGS sessions! 

Communication and Disruption

So, how about another post about one of our New York Society for General Semantics sessions from last year? Interested? Of course, you are!

This one is a little different from some of the others, as it involves one extended address, followed by a few shorter responses. And it features my colleague from Manhattan College and co-founder of the Media Ecology Association, as well as fellow trustee of the Institute of General Semantics, not to mention NYSGS board member, Thom Gencarelli.

I should also mention that Thom is a fellow past president of the New York State Communication Association, as well as the MEA, and this all starts with him being selected as a fellow Wilson  Fellow at NYSCA in 2016, which obligated him to deliver a Wilson Scholar Address at our last meeting, this past October. Which he did, and it was outstanding, which was why I asked him to give it again as part of a NYSGS program.

So, anyway, here's the write up for it:

Last year, Thom Gencarelli received NYSCA's John F. Wilson Fellow Award, based on his record of scholarship and service. Other scholars previously named as John F. Wilson Fellows include Neil Postman, Gary Gumpert, Dan Hahn, Deborah Borisoff, Susan Drucker, James W. Carey, Lance Strate, Susan B. Barnes, and Brian Cogan. In conjunction with his selection, he delivered this year's John F. Wilson Fellow Lecture on October 13th, at the 75th anniversary meeting of the New York State Communication Association:
"Dark Nets and Disruptive Practices"

All too often, people outside the academic discipline of communication and media studies consider what we do to be little more than a special interest, rather than the study of something that is central to, and one of the primary defining features of, the human experience. As a case in point, the Presidential election of 2016, the most disruptive event of all disruptive events in our contemporary experience in the U.S., can be explained from a media perspective, and an historical one at that. Beginning from Gutenberg’s invention of the mechanical, movable-type printing press and through our contemporary innovations in mobility, social media, and Tor, this presentation argues that all inventions and innovations in media are a disruption, and that the evolution of media by which the citizenry in a democratic society inform themselves can explain, in full, exactly what happened to us in 2016.

On November 3rd, Professor Gencarelli reprised his Wilson Lecture as the main event of our NYSGS program, and following the lecture, as an added bonus, additional reflections, comments, and responses were delivered by

MJ Robinson, Professor of New Media and Journalism and Media Studies, Bernard N. Stern Professor of Humor, and Graduate Deputy Chair for the Media Studies MS program in the Department of Television and Radio at Brooklyn College of the City University of New York;

Michael Plugh, Professor of Communication at Manhattan College, Immediate Past President of the New York State Communication Association, and Internet Officer and Executive Board member of the Media Ecology Association;

and Lance Strate, Professor of Communication and Media Studies at Fordham University, Past President of the New York State Communication Association, Editor of Explorations in Media Ecology and Executive Board member of the Media Ecology Association, a member of the Board of Trustees of the Institute of General Semantics, and President of the New York Society for General Semantics.

Thom Gencarelli, Ph.D. (NYU, 1993) is Professor and the founding Chair of the Communication Department at Manhattan College in Riverdale, New York. He is a Past President of the New York State Communication Association, the Media Ecology Association, and New Jersey Communication Association (twice), and a member of the Board of Trustees of the Institute of General Semantics. He researches and writes about media literacy/media education, media ecology, and popular media and culture with an emphasis on popular music. He is co-editor (with Brian Cogan) of Baby Boomers and Popular Culture: An Inquiry into America’s Most Powerful Generation (ABC-Clio/ Praeger, 2014), and is currently at work on a book about language acquisition and cognitive development. Thom is also a songwriter, musician, and music producer, and has released two album-length works with his ensemble bluerace, World is Ready and Beautiful Sky. The group’s third, as yet untitled effort is due out in 2018.

It was a program that most certainly shed light on our contemporary semantic environment!

Jedi and the Jews

So, my January 12th op ed for the Jewish Standard was given the title, Jew vs. Jedi: “May the Schwartz Be With You”, and here it is for the first time on Blog Time Passing:

The Last Jedi is one of the best, if not the best, of the Star Wars cinematic series that first exploded onto theater screens in 1977. The film franchise, originated by George Lucas, was sold to the Walt Disney Company in 2012, and revitalized in 2015 by the first installment in the new trilogy, The Force Awakens, directed by J.J. Abrams.

Although it was a huge commercial success and generally well received, many fans were unhappy with the shift to a more progressive outlook in The Force Awakens, and expressed dissatisfaction with the casting, which deviated from the previous films, which were all but monopolized by white males. In this new trilogy, the lead heroic role of Rey is given to a young woman, while another main character is played by a young African-American man. Even when the sentiments expressed were not overtly racist and sexist, those undercurrents were apparent, especially given that the plot of The Force Awakens was quite consistent with the original Star Wars film.

Star Wars The Force Awakens cast Harrison Ford; Daisy Ridley; Bob Iger; J.J. Abrams; John Boyega; Lupita Nyong'o; Oscar Isaac

The Last Jedi, directed by Rian Johnson, extended the new sensibility by highlighting female leadership, including the late Carrie Fisher as the leader of the resistance and Laura Dern as a self-sacrificing admiral of their decimated fleet, while introducing a significant new character played by Kelly Marie Tran, the child of Vietnamese immigrants. Consistent with this move toward greater diversity in casting, the film also emphasized the progressive theme of breaking with the past.

Given the reactionary mentality of most disgruntled Star Wars fanatics, I was disturbed to read Liel Liebovitz’s December 18 piece in Tablet magazine, called “Reform Jediism.” Liebovitz explains his reaction to the film:

I felt a torrent of anger I haven’t known since gazing at the calamity that was Jar-Jar Binks. That’s because the movie, while otherwise engaging and enjoyable, introduced a radical new take on the Jedi religion. Call it Reform Jediism.

Anger is consistent with right-wing screeds against any form of liberal politics, but in this instance the target was Reform Judaism. As he puts it,

for American Jewish audiences… The Last Jedi can feel almost like a documentary, a sordid story about a small community eager to trade in the old and onerous traditions for the glittery and airy creed of universalist kumbaya that, like so much sound and fury, signifies nothing.

As a Reform Jew, I am deeply offended by Liebovitz’s disdain for those of us who practice a form of Judaism different from his own. And I have to wonder what it is about us that makes him so afraid. In the words of the Jedi master Yoda, who presumably represents Liebovitz’s idea of Orthodox Jediism, “Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.” Don’t we know this to be true? Isn’t our world big enough for different forms of Jewish worship, different modes of Jewish identity? Does he really want to open up an irrevocable schism in the Jewish population?

Responses from readers both sympathetic to his general outlook and supportive of the Reform movement have taken Liebovitz to task for misinterpreting the meaning of The Last Jedi, ignoring important details in the film or just getting them wrong, forcing facts to fit his views instead of vice versa. For my part, I find the entire conversation absurd. Its original sin is Liebovitz’s equating Jew and Jedi.

The Star Wars universe was created by George Lucas, who was raised a Methodist. The film’s underlying Christian sensibility is apparent in its emphasis on a savior figure. In the original trilogy, the messianic character is Luke (evoking the Gospels) Skywalker (paralleling walking on water). In the prequels, Anakin Skywalker is born via immaculate conception on the part of the Force and identified as the “chosen one” of prophecy, before falling from grace and becoming the equivalent of the Christian Satan, Darth Vader.

The Jedi are referred to as an “order” rather than a religion. Judaism does not have any orders, but there are many within the Catholic tradition (e.g., Jesuits, Dominicans), as well in as other forms of Christianity including the Methodists, and also within Buddhism, a major influence as well on Lucas and his creation. The Jedi Order is monastic. Worldly attachments—notably marriage—are forbidden; that’s a rule also associated with Christianity and Buddhism.

A fully trained Jedi is referred to as a knight, and Jedi knights are all but invincible warriors, in some ways modeled after Japanese samurai, but also after holy paladins, not unlike the Arthurian knights of the roundtable in search of the Holy Grail of Christian legend. Jedi also are much like priests, Christian or Shaolin, with a direct connection to the godlike Force, one that ordinary people lack. They are nothing like the great rabbis of Jewish tradition, learned sages who study and interpret our sacred texts.

The Christian sensibility of Star Wars is especially apparent in its valuation of redemption and forgiveness. At the end of the original trilogy, Luke is able to convince his father, Darth Vader, to turn on his master, the evil emperor. Luke insists that there still is good in Vader, and this final act allows Vader to die in a state of grace, and to appear in ghostly form alongside the good Jedi who have also left the earthly plane. But the fact remains that Vader was guilty of untold atrocities, including destroying an entire planet in the first Star Wars film.

In The Force Awakens, Kylo Ren is introduced as essentially worshipping Darth Vader as well as following the evil Supreme Leader of the First Order, and engages in acts of patricide and mass murder. In The Last Jedi, Rey tries to turn Ren away from the dark side, just as Luke did with Vader, saying that it’s not to late for him. The idea that you can be forgiven for all of your sins as long as you repent in the end has its origins in Christian theology, whereas in our tradition, as expounded by Maimonides, some sins are so heinous that no forgiveness or redemption is possible.

I don’t mean to imply that Star Wars is based only on Christian elements. Lucas weaved together a variety of influences, including Buddhism, Japanese samurai films, westerns, World War Two movies, old movie serials such as Flash Gordon, and Joseph Campbell’s notion of the hero’s journey (itself more consistent with Christianity than Judaism). What I want to emphasize is that Star Wars does not reflect Jewish sensibilities, and does not make for a good analogy with contemporary Jewish life.

We still can appreciate and enjoy the movies, which above all are entertaining. But we also ought to be aware of Lucas’s failings as a storyteller. His movies have been criticized for portraying democratic institutions as weak and ineffectual, supported only by the elitist Jedi. Only a few people exhibit the force sensitivity needed to become a Jedi, and that trait is inherited rather than acquired through hard work or ethical conduct.

Lucas drew on many stylistic elements from the World War II era, some in disturbing fashion. For example, the final scene of the first Star Wars movie is based on a scene from the Nazi propaganda film Triumph of the Will. Worse, in the prequel trilogy, Lucas drew on offensive ethnic stereotypes, trying to displace them onto alien beings. The character of Jar Jar Binks, whom Liebovitz and many other fans criticized for being too silly, was based on African-American Stepin Fetchit stereotypes, with a Jamaican/Rastafarian speech pattern. The leaders of the evil Trade Federation were based on East Asian “yellow peril” stereotypes. And the greedy slave owner Watto is hook-nosed and speaks with a Yiddish accent.

Liebovitz is wrong in thinking that the earlier Star Wars movies emphasized tradition. No, they were exercises in nostalgia, romanticized images of the past. And they are profoundly ahistorical, set “a long time ago, in a galaxy far, far away.” The fairytale-like formula stands in stark contrast to the Jewish invention of historical narrative. The events that occur in the Star Wars universe have no connection to our world. How long ago did they happen? What is the connection between their time and ours? Are we the descendants of the human characters in these stories? Are they even human? For this reason, as well as the fact that there is no rationale given for the “futuristic” science and technology, purists argue that these stories are fantasy rather than science fiction.

As Jews, we believe in progress toward a better future as well as continuity with the past. The Star Wars universe is as disconnected from our tradition as it is from human history. We can enjoy the films as entertainment, certainly, and I would suggest that also we ought to applaud the more progressive approach associated with Abrams, Johnson, and Disney. As for a Jewish take on the franchise, I can think of none better than the 1987 Mel Brooks movie Spaceballs, which teaches us to live and let live and not take ourselves so seriously.

And so I say to Liebovitz and others like him, “May the Schwartz be with you!”

If Not A Then E (Studio Version)

So previously here on Blog Time Passing I posted my 2013 Keynote Address to the Media Ecology Association, a version of a talk I had first given at an Institute of General Semantics symposium. If you somehow missed it, here's the link: My MEA Keynote (If Not A Then E).

That address, "If Not A, Then E," includes a creative use of PowerPoint, at least I think so, and in fact that was a key element of the talk. The recording of the keynote captures much of the visual presentation in the background, but not all of it. And the PowerPoint is the main point, visually speaking, you don't really need to look at me at all, you just need to hear me talk.

As a live event, that recording also includes my friend Thom Gencarelli introducing me, and the question and answer session that followed.

My friend Ed Tywoniak liked the address so much that he said he wanted to produce a video version. It took a few years to get around to it, but a little over a year ago, March of 2017, he had me over to his school, Saint Mary's College of California, as a Disney Forum Fellow (that's the Roy E. and Patricia Disney Forum), and one of the goals was to convert the PowerPoint to video, with me doing the voiceover.

There were some challenges in making the conversion. You would think it would be easy enough, but there tends to be a loss of visual definition or quality in making the transfer from PowerPoint to video. To avoid that, this version does not include some of the transitions which were part of the overall aesthetic of the presentation. Still and all, Ed's students, Ryan Moran and Sean Wagner, did an outstanding job in putting together the video, setting up the sound recording, and putting it all together. 

The end result comes in at 28 minutes, as there is no one introducing me as a speaker, and no Q&A session. And here it is:





I'll share some other videos that came out of my visit another time. For now, this is me, signing off, from here on E-world.

The Mind of a Mentalist

So, back again to report on another New York Society for General Semantics program here on Blog Time Passing. This one took place last October 8th, and featured my old friend and fellow Media Ecology Program Moshe Botwanick, aka Marc Salem (his stage name). The title of the program was Words, Mind, and Magic: A Talk by Mentalist Marc Salem, and here's the write-up:

We all have wished for, at one time or another, the power to read minds and decipher the thoughts of others. And while true ESP may be out of reach, it is possible to interpret clues to what others are thinking, a power that leads to greater success at work, in relationships, and in every aspect of life. The key is to pay attention to aspects of our world that we typically overlook, find the hidden meaning in conversations, negotiations, and personal encounters, and understand the meaning of nonverbal communication.

Marc Salem, aka Professor Moshe Botwinick, holds advanced degrees from the University of Pennsylvania, and New York University, where he earned his PhD studying with Neil Postman, Christine Nystrom, and Terence Moran, and has served as book review editor of ETC: A Review of General Semantics. He has been on the faculty of several major universities, was a director of research at Sesame Street Workshop where he studied the development and nature of mental processes, and is a world-renowned entertainer.

His show, Mind Games, has completed two successful runs on Broadway, as well as the Sydney Opera House, Singapore's Esplanade, London's West End, and the Edinburgh Festival. Salem has been profiled on 60 Minutes, and been featured on Court TV, CNN, The O'Reilly Factor, Montel, and Maury. The New York Police Department, and businesses across the country have turned to Marc Salem for advice. He is the author of Marc Salem's Mind Games: A Practical Step-By-Step Guide to Developing Your Mental Powers, and The Six Keys to Unlock and Empower Your Mind, Spot Liars and Cheats, Negotiate Any Deal to Your Advantage, Win at the Office, Influence Friends, and Much More, soon to be published in a second edition.

 And here's the video recording of his talk, minus a few mysterious, unexplained gaps:





All in all, it was an evening that was nothing less than mind-blowing!

Success and GS

 So, I know it's been awhile, another bit of a hiatus, life happening while I was making other plans, that sort of thing, but I will try to get back on track, at least a bit. And let me start with a post about a podcast interview that took place back in August, and was published on September 12th, 2017. Here's a rather cool and groovy preview video for the podcast:







The interviewer was Jeff Bogaczyk, who was finishing up his PhD in communication at Duquesne University, and does a podcast series called Mind for Life. As he explains it:

Who Am I?

My name is Jeff Bogaczyk and I write about and produce a podcast on personal development. I am very interested in the intersection between our thoughts and actions and explore this in my writing and podcast. I hope you enjoy!

What is Mind For Life?

Mind for Life is a podcast/blog designed with your best life in mind based on the idea that how you think greatly affects the way you live. This seems obvious at first glance but a deeper probe into the question reveals how important this fact is, and also how often it is forgotten in our daily activity. The majority of our life experience is done on “autopilot.” What this means is that our actual lived experience is comprised of thousands of things each day that affect what we choose to do, how we respond to people, the choices we make, and the actions we take. There are so many factors involved that we cannot consciously be aware of all of them and so our brains “choose” for us based upon past experiences and decisions. Our brains act for us and make “autopilot” decisions beneath our conscious awareness.

Of course some of these decisions are minor and don’t have major affects on our lives–we are tired of sitting so we stand, we stretch our arms, we fidget in our chair because we are uncomfortable. Usually, we aren’t aware that we are doing these things because it happens subconsciously. However, there are other decisions our brains make for us that have greater consequences in our lives. How we respond in a conflict situation with someone we love, for example. See, our brains have been “programmed” to respond in these instances based upon the past experiences in our lives. In other words, our environment has taught us how to respond simply by experiencing things and events. To use the conflict example–we usually respond to conflict the way we have been “taught”–not intentionally, necessarily–but by the examples of the people that we have been around and grown up with. Our parents, our household environment, our friendships, and other relationships all influence how we learn about managing conflict. So, if we have grown up and lived in an environment that has been characterized by shouting, slamming doors, demeaning others, etc. in conflict situations, we learn that unconsciously and that becomes the “default” for how our brains operate in similar situations.

We Can Change

The good news is that we can change our default thinking patterns by establishing intentional, productive thinking processes in our life. Recent research into our cognitive development has shown that our brains have a quality called neuroplasticity. This basically means that our brains, our thinking patterns, our thought processes are still mold-able and can be adjusted and improved. This is good news because we all understand, if we are honest with ourselves, that we have areas in our lives where we can improve. Self-awareness is the ability to see those areas of weakness in our own lives. The challenge is finding ways to correct them. This is where communication can make a difference.

Mindful Communication

Really, if you think about it, thinking is simply a process of communicating with ourselves in a particular direction. When we think, we enter an internal dialogue with ourselves where we ask questions, provide answers, state premises’ and hopefully solve problems and come up with solutions and answers. This podcast/blog is basically about helping to turn our attention to this entire process as it is taking place in our lives and helping to establish proactive thinking patterns that will, in time, provide better outcomes and a better life. If our default thinking patterns in particular aspects of our life are dysfunctional due to bad experiences in our past, then the default thought process will result in a habitual action that results in a destructive outcome. Think of it like this. Though the “computer” model of brain function has many problems, in this area we might be able to say if the programming is bad, the output will be bad. Garbage in, garbage out as they say.

The solution? Though we can’t always fix what goes in, we can take steps to address these inputs in constructive and productive ways. Changing our thinking involves self-awareness–a realization in all facets of what has happened to us and where our areas of difficulty lie. Secondly it involves education–learning about what is really happening, how these processes are taking place and how we can respond positively and productively. This is what Mind For Life is all about. Join with us on the journey!

Jeff has been doing very impressive work, and we originally connected via his interest in media ecology and participation in communication conferences. Given the nature of his series, it was only natural that the discussion emphasized general semantics, and it seemed only fitting to get into Wendell Johnson's general semantics concept of the IFD disease. 

Jeff incorporates the connection in his blog post related to the podcast: 3 Powerful Leadership Lessons From General Semantics And Media Ecology. You can read what he wrote over on his blog, I'll just note here that the three lessons he mentions are: 1. Develop operational definitions; 2. Watch out for idealization; and 3. Avoid abstract jargon and leadership clichés. His explanation of these three ideas and the overall discussion leading up to it are worth reading, so I recommend checking it out.

As for the podcast itself, can listen to it via this link: MFL 22–Dr. Lance Strate: Success and IFD Disease. I do think it turned out rather well, don't you agree? And here's the custom pic he included:

You can download the podcast via that link, and there's a bio and list of my books on the same page, and some links, which I don't need to include here. But I think the following items Jeff also includes are worth a little cut and paste. The first is a list of Podcast Time Stamps:

Podcast Time Stamps

[5:51] – Dr. Strate tells what Media Ecology is all about and explains General Semantics.

[7:48] – Lance describes how General Semantics can help us in thinking about words and how we use them in our lives.

[10:03] – Dr. Strate describes how General Sematics can help us when thinking about success.

[11:00] – Lance talks about IFD disease: Idealization, frustration and demoralization. A process that occurs when we use our words as high level abstractions instead of more specifically.

[17:13] – How operational definitions can help to prevent IDF disease. Operational definitions prevent us from idealizing any given term or goal in our lives.

[18:42] – How General Semantics is an attempt to take scientific method and generalize it to human relations.

[21:26] – Lance talks about his own personal “operational definition” of success. Specifically about looking at accomplishments and completing tasks as realistic expectations instead of idealized abstractions.

[24:00] – How pride and status are related to success and accomplishment. For Lance, it’s more about “going with the flow” and following the path that rose up before him.

[25:30] – There is also a component about being realistic about what you are able to achieve.

[26:22] – How Lance finds the motivation to write as extensively as he does – it’s about committing to things and leveraging his sense of obligation to deliver on what he promises someone.

And the second is Jeff's list of Top Learning Moments:

Top learning moments

Much of success is related to your definition of success. From a General Semantics perspective this has to do with creating an “operational definition” that allows you to pursue something that isn’t a generalization or abstraction.

IFD disease – the idea of having “idealistic” expectations that will never come to pass turns into frustration and demoralization. If you find yourself frustrated or demoralized, ask yourself if you aren’t pursuing some idealistic end and then think about how you can make that more realistic and practical.

Committing to doing something leverages the psychological power of obligation. When we commit to something, we have a stronger tendency to accomplish it because other people expect it of us. So, to accomplish more, it may be helpful to say “yes” rather than “no” when someone asks us to do something outside of our comfort zone.

 

All in all, I'd say the outcome of this interview interaction was, indeed, a success!

Scenes From My Book Launch

So, let's get back to talking about my new book, shall we?

😃 😃 😃 😃 😃 😉  😉 😃 😃 😃 😃 😃

So, back on September 8th we had a book launch event at The Players in Manhattan, hosted by the New York Society for General Semantics. The event was held under the heading of Media Ecology and the Human Condition: A Reading and Conversation with Lance Strate, and was quite well attended for a NYSGS program. The write-up for the event included the following:

Our first event of Fall 2017, held on September 8th, featured a book launch for Media Ecology: An Approach to Understanding the Human Condition (New York: Peter Lang, 2017) by Lance Strate, published on July 4th. Dr. Strate is Professor of Communication and Media Studies at Fordham University, a Trustee of the Institute of General Semantics, and the President of the New York Society for General Semantics.

Thom Gencarelli, Professor of Communication at Manhattan College and a Trustee of the Institute of General Semantics hosted the event, which included a conversation, discussion, reading, book signing, and reception....

It was a gathering and celebration that was most certainly stimulating and thought-provoking!

And here are some photos taken by representatives from the publisher, Peter Lang, who were present:

 But we can do better than that! As you many know, we try to record every NYSGS program, and that includes this one. So you can get a sense of the conversation that took place, some of my readings, and the question and answer session that followed:







As this was an NYSGS event, there was more of an emphasis on general semantics than you might find on other occasions. And I will be doing a book signing at the upcoming National Communication Association's annual meeting, in Dallas, Texas, on Friday, November 17th, from 2:45 to 3:15 PM. Look for me at the Peter Lang table in the exhibition hall!

Following the signing, there will be a program session on my book with commentary and reviews by Thom Gencarelli, Ronald Arnett of Duquesne University, Janie Harden Fritz also from Duquesne, and Robert Craig of the University of Colorado, Boulder. Ed Tywoniak of Saint Mary's College of California will be chairing the session, and I'll be responding to the panelists, responding to the responses, as it were. If you will be at the conference, this program is listed as taking place on the 3rd floor of the Marriott, in the Champagne Room (I suppose that's fitting in some way).

And there's one last look at the pile of books from the book launch, before they were all sold out! Many thanks to everyone who came out that evening, especially those who bought copies, and to the New York Society for General Semantics, for a memorable evening and event!