![]() ![]() “Do interesting work and don’t be a cunt. “There you go, that’s my big artistic statement,” he says. His eyes widen and then he rocks with laughter. Do interesting work and don’t be a cunt.”Ĭoogan gulps for breath. So all you can do is try to go about things differently. That’s the era I don’t want to be a part of. What was it Bukowski said? All the clever people are full of self-doubt and all the stupid people are very confident. Because the alternative is that very childlike, Donald Trump thing of believing that admitting any weakness is fatal. “It’s fairly obvious to me that the real wisdom lies in seeing people’s failings and trying to understand them. “ And actually I think acknowledging your own fallibility makes you a better artist and a better person,” he says in a rush. He suspects that, on balance, that’s not such a terrible thing to be. He’s middle aged and a mass of insecurity and contradictions. Now he accepts that he can sometimes afford to let it drop. It used to be that he felt he always had to have his guard up. Today, though, he seems more comfortable with the process, more at ease with himself. He saw every question as a potential ambush and moved to thwart any perceived journalistic angle. Back then, Coogan was a bracing, combative interviewee. I last met him when Philomena came out back in 2013. Conrad, Preface to The Nigger of the ‘Narcissus’: A Tale of the Sea, New York: W.W.Norton, 1979.Īrchitecture stands in between of all of these circumstances of encounter, but how does it explain itself beyond being a bespoke ‘grand design’ of a potential genius? Will we jointly wish to refer to what – as Conrad puts it - ‘speaks to our capacity for delight and wonder, to the sense of mystery surrounding our lives to our sense of pity, and beauty, and pain to the latent feeling of fellowship with all creation – and to the subtle but invincible conviction of solidarity that knits together the loneliness of innumerable hearts: to the solidarity of dreams, in joy, in sorrow, in aspirations, in illusions, in hope, in fear, which binds men to each other, which binds together all humanity – the dead to the living and the living to the unborn.’?* 92Īt the end of his book, Kapu ści ński asks whether, in our encounters with others in the future: Ryszard Kapu ś ci ń ski The Other Verso London 2018, p. went on fighting its own little battle in happy and advantageous ignorance of the general state of the action nay, even very often in ignorance of the fact that any great conflict was raging.Īs Albert Camus asserted: ‘ When we are all guilty, that will be true democracy.’ p.78 ![]() In such conditions, each separate gathering. Insofar as the battlefield presented itself to the bare eyesight of men, it had no entirety, no length, no breadth, no size, no shape and was made up of nothing. In entering the looking-glass worlds of television and home computers, we are in the end left in the position of Kinglake’s old ‘English soldiery’. On the Web, where, as everyone knows, the terrorist temptation is constant and where depredations of hackers are committed with impunity in a strange state of legal indeterminacy, the difference between (true) information and (false) deception fades a little more each day. p.76Īs Negroponte has rightly remarked, with the ‘liberation of information’ on the Web, what is most lacking is meaning or, in other words, a context into which Internet users could put the facts and hence distinguish truth from falsehood. ‘ That which precedes the event is not necessarily its cause,’ claims the wisdom of the ancients. Paul Virilio Strategy of Deception Verso 2007 p.48 Deliberate manipulation and unintentional accidents have become indistinguishable. The globalitarian state, built out of economic-strategic alliances, is no longer old ‘Anastasia’ with her scissors: it is Babel. The truth of the facts is censured by over-information, as we have seen from the press and television discussing the Balkans. Disinformation is achieved by flooding TV viewers with information, with apparently contradictory data. Significantly, in the era of the ‘information revolution’, the same process is now affecting disinformation : whereas in the past it was lack of information and censorship which characterized the denial of democracy by the totalitarian state, the opposite is now the case.
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