Does television destroy imagination?

Film and television are sometimes criticised as requiring less imagination than reading. If we can already see exactly what the characters look like, if the actors and designers and directors have already captured so much detail on screen, what’s left for us to imagine?

On the other hand, there are people who see this as a good thing. Some people like being able to watch television because it appears completely real – and so they get very angry if a set wobbles, or some make-up or special effect is less than entirely convincing. If anything is left to the imagination, the makers haven’t finished their job properly.

But people who can’t see past unrealistic sets or not-quite-convincing effects to enjoy a story is that they’ve forgotten that all art is representational. It’s like complaining that actors who die on stage get up alive at the end of the scene and walk offstage. It’s missing the point – all art is symbolic. Style and beauty are sometimes more important than realism.

In some ways, the ability to make ever-more realistic special effects distracts us from the representational nature of art. Going back further, the photographic revolution, the ability to create photorealistic images, both still and moving, has helped create the illusion that we can achieve full realisation, and given us the delusion that film and television should aim for this. The obsession with visual realism is to the detriment of our imaginations.

But to come back to the original question, I’d argue that books and television sometimes leave different things to the imagination, but that doesn’t mean that one or other requires more imagination than the other.

To be compelling, all forms of storytelling need us to participate, to fill things in with our imaginations, to place ourselves in those situations and events, in order for us to really experience and enjoy them. All art is a collaboration between artist and audience. That goes for television just as much as a novel or theatrical production – it’s just that different media leave different parts of the experience to our imagination.

For example, a novel leaves the visual to our imagination. There might be a picture on the cover, or some accompanying illustrations, but we have to turn the blobs of ink on the page into images in our head using our imaginations. Television, on the other hand, is very visual, and so we don’t need to imagine what things look like most of the time, unless deliberately kept unseen for effect. Often the scariest monsters onscreen are those we see least of, because that leaves the most room for our imaginations to work.

But while television shows us the visual, there are lots of things it can’t show, and must be left to the imagination. It can’t show us directly what someone is thinking, what is going on inside someone’s head, whereas a novel can do this very easily. We have to work out the characters’ interior thoughts and emotions and so on from what we can see and hear looking on as observers.

This depends on the writer, actors, director and so on, leaving enough clues for our imagination to work on. What’s left implicit is as important as what’s made explicit, because it’s the implicit that sets our imaginations alight. A well-written book can engage than imagination deeply, whereas a badly written book might leave very little that stimulates the imagination, and the same with television. Any medium can be used well or used badly, used to inspire the imagination or flatten it.

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Two Foundations

Blaise Pascal, the French mathematician and philosopher, wrote a fragmentary set of thoughts that he planned to develop into a defence of the Christian faith, but never finished called Pensées. He has many interesting observations and ideas on all sorts of subjects – it’s almost as if he’d written a blog!

Part of Pascal’s brilliance is how he captures the complexity of humanity in both our glory and misery, in the way we both bear God’s image and are deeply fallen creatures, and how that plays out in every part of life.

I read this last night:

“The power of kings is founded on the reason and the folly of the people, but especially on their folly… this is a remarkably sure foundation, for nothing is surer than that the people will be weak.”

A similar point could be made about our modern governments. We often like to think of democracy as being founded on the principle of human dignity. Every person is equally deserving of the right to vote, etc.

But we often forget that the Western democracy is equally founded on the principle of human depravity: every person is equally ill-deserving of, and likely to be corrupted by, power. So we must have checks and balances, distribution of power, and change our leaders often, to stop any one person being able to do too much damage, and to prevent any one person from being too corrupted by power. We need to remember the two foundations.

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Wedding words and reasons

I saw via the Boundless blog an interesting article from the Wall Street Journal about the fashion for individually-written wedding vows. Beverley and I put a lot of thought into our wedding vows and into our marriage service, so I’ll try and explain some of our thinking here…

When it came to planning the wedding, I was happy to let Bev decide many things, such as the colour scheme and the size of the bouquets. But I’m a writer, and so there was one area where I wanted to be as hands-on as possible, and that was the words to the service.

I’ve always liked the traditional Book of Common Prayer marriage service. The words have a real weight and poetry to them. Also, because couples have been marrying each other with these words for hundreds of years, there’s a real sense of continuity and connection. They bring a sense of participation in something far larger and more permanent than us.

More importantly, what the words actually say is very good! I particularly like the solemnity of the charge to answer truthfully, “as ye will both answer on the dreadful day of judgement, when the secrets of all hearts shall be disclosed”. I also think the way the words acknowledge the reality of sin is healthy, such as the warning that we are not to enter into marriage “wantonly, like brute beasts that have no understanding” – but instead, “reverently, discreetly and in the fear of God”.

But I wasn’t quite happy to stick with the original Book of Common Prayer wording. Some of the language is rather misleading or hard to understand to the modern ear. I set about updating the language slightly, taking out the “thee”s and “thou”s and other obvious archaisms, while trying to retain the spirit and poetry of the original.

Bev and I discussed the wording and what changes we wanted together. One very easy early decision was that we definitely wanted to say “I do” rather than “I will”! We had a lengthly discussion was over whether we should keep the words “I pledge you my troth” or go for something more modern like “I give you my promise”, eventually opting to keep the original.

Nick Ruff, one of our elders from Mackintosh Church, conducted the ceremony for us, and also gave a lot of very sensible and helpful input into the wording of the service. For example, one slightly difficult section to update was the following:

[Marriage] was ordained for a remedy against sin, and to avoid fornication; that such persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ’s body.

As you can see, this might have been a bit distracting!

We didn’t want people tittering in the pews at the mention of “fornication” and “continency”, but I wanted to acknowledge this aspect of marriage, as Paul talks about in 1 Corinthians 7. I wanted to retain that down-to-earth realism, which helps avoid the danger of over-sentimentality, without being too direct for modern sensibilities. Nick suggested the phrase “for the promotion of fidelity”, which does a really good job of putting over the same idea but stating it in the positive. In the end we went for “for the avoidance of sin and the promotion of fidelity”, which I think worked really well.

From the service, one word in particular is controversial in our culture: the bride’s promise “to obey”. But Bev and I didn’t consider taking it out for a moment. We both believe that the Bible teaches that men and women are equal in worth but have different roles. As described in Ephesians 5, the wife is to be a helper to her husband and submit to him, lovingly and respectfully; her husband is to be the head, demonstrating servant leadership just as Jesus is head of the church, and loves her and gave up his life for her.

This rather goes against the grain of our modern culture’s focus on rights and equality, and might strike you as very strange and old-fashioned! Sadly, the Bible’s teaching has often been used as an excuse for chauvinism and abuse of power, for a sinful domination of women by men. But I don’t believe it has to be that way, and in fact, it is in flat-out contradiction to what the Bible actually teaches.

Authority and submission exist as part of the life of God himself – Father, Son and Holy Spirit are co-equal to each other, but the Father sends the Son, who lovingly submits to the Father. This gives us a model for our own human relationships. The answer to the abuse of authority is not to abandon the exercise of authority, or to seek to overthrow all authorities, but to redeem authority through love and respect.

No marriage will be perfect, but in the power of the Holy Spirit, we can be made more like the God who is both Lord and who gave himself up for us. The Bible points to Jesus’ sacrifice of himself on the cross as the model of headship for husbands – I find this a scary and humbling idea, which calls me to a greater love of my dear wife Beverley, rather than something that gives me any possibility of lording it over her!

I recognise that different Christians take very different views on this subject and how it should play out in our relationships. Some would argue that the Bible doesn’t in fact teach this pattern for marriage, and take a much more “modern” view. Each couple has to work this out for themselves, of course. But what I’ve outlined above is what Bev and I believe God teaches in the Bible, and which we want to do our best to live up to.

We were very happy with the service. It was rooted in the traditions of the Christian faith, while having our own slightly wordy, slightly quirky spin on things, which matches our personalities very well!

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Are our opinions about art only subjective?

Recently Roger Ebert provoked quite a reaction with his trashing of Michael Bay’s multi-million dollar sequel, Transformers: Revenge of the Fallen. Many people who enjoyed the film reacted angrily – surely if they liked it, then it was good for them? But Ebert had the audacity not just to personally dislike the film, but insisted that it was objectively bad. Responding to the complaints about his review, he said:

So let’s focus on those who seriously believe “Transformers” is one of the year’s best films. Are these people wrong? Yes. They are wrong. I am fond of the story I tell about Gene Siskel. When a so-called film critic defended a questionable review by saying, “after all, it’s opinion,” Gene told him: “There is a point when a personal opinion shades off into an error of fact. When you say ‘The Valachi Papers’ is a better film than ‘The Godfather,’ you are wrong.” Quite true. We should respect differing opinions up to certain point, and then it’s time for the wise to blow the whistle. Sir, not only do I differ with what you say, but I would certainly not fight to the death for your right to say it. Not me. You have to pick your fights.

It’s worth reading his entire entertaining and articulate response, “I’m a proud Brainiac“. It’s a common idea that our opinions about art are purely subjective, and one like Ebert I find to be entirely muddle-headed.

By “art”, I don’t mean just paintings and symphonies and the like, but in a broad sense to include pop songs and novels and television and film an, any kind of creative work. It often comes up on Doctor Who forums – someone says that they thought that such-and-such an episode was actually bad and someone else says “well that’s just your personal opinion”.

Humans outrun an explosion. Of course.Curiously, people usually both dismiss opposing arguments as “just your opinion” and give reasons why they think they’re wrong. Spot the inconsistency! Most discussions of art actually presuppose such an objective standard, but people often don’t realise this because they confuse our opinions being subjective with the reality being subjective. Our opinions are subjective, but they are subjective opinions about objective reality.

The problem with the view that there is no objective good, no standard of actual beauty and truth that art can be measured against, is that it means that there is no way art can expand or improve us.

If there’s an objective good, then there’s a difference between what I do enjoy and what I should enjoy, which means I can grow in my appreciation of what is truly good. Art has the power to reorder my thinking and my tastes, not just to gratify the desires I already had, but to give me a fresh delight in something new.

If there’s no objective standard of good, then there is absolutely no sense in which you can say that someone who enjoys Transformers: Revenge as the Fallen as the pinnacle of Western art but despises Shakespeare or Dickens or Lord of the Rings is missing out – because it’s all subjective, right? All that matters is enjoyment.

Reducing the quality of something merely to “enjoyment” dehumanises us. “Enjoyment” or “liking” is just an instinctive reaction. It’s no more meaningful than a plant “liking” water, or a sheep “liking” grass.

But if goodness, truth and beauty are realities outside of ourselves that we can engage with, that are bigger than us and can expand us, then we are doing something that transcends just the material and the animal. We become rational beings, even spiritual in a broad sense, through our engagement with art and entertainment.

There is an approximate correlation between popularity and quality. If something is popular then that usually (but not necessarily!) means it’s doing something right. People generally like things that are good, but being popular doesn’t make something good – it’s a symptom, not a cause.

Also, being good doesn’t always make something popular, and other things rather than quality, such as hype and clever marketing, or escapism or titillation, can make something popular. People can like stuff that’s bad as well as stuff that’s good, and dislike stuff that’s good as well as stuff that’s bad. When we like what is good and dislike what is bad, we have “good taste”.

People disagree on what exactly makes a piece of art or culture good or bad, but most cultures have traditionally recognised goodness, beauty and truth as the triad of qualities to which art should aspire. These can be expressed in many different ways – I’d argue that, say, the Harry Potter books, The Dark Knight film and the play Hamlet all reflect something of these qualities, but in very different ways.

Only an objective standard allows real discussion. If someone likes something, there’s nothing you can really say to that, except “Me too” or “I didn’t feel the same”. You’re just comparing prejudices. But if someone says “This is actually good or actually bad, because of reasons X, Y and Z”, you can agree or disagree, and discuss the plot or structure or style or theme or whatever, and actually have a meaningful discussion. Bring it on!

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Related posts

I’ve started using LinkWithin to automatically add links to related posts on my blog, to make it easier to find posts on similar subjects. (However, you won’t be able to see them if you’re reading using a blog aggregator like Google Reader or Bloglines, or if you have Javascript disabled). Some of the links can seem a bit random, but apparently their relevance should improve over time. Let me know if you think they’re a good idea or just clutter up my blog.

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Astrology and determinism

I recently read a discussion on an internet forum of astrology. Someone asked if astrology is internally consistent. Astrology can make sense within certain worldviews and models of the universe. In medieval times, it was generally accepted that the stars exerted some level of influence.

C S Lewis’s The Discarded Image gives a good presentation of the medieval model of the universe. Lewis warns us of the danger “chronological snobbery”- the idea that an idea is of our ancestors were stupid, and our ideas and beliefs are automatically superior simply because they are more recent. If astrology was such a widely accepted idea, we need to ask why rather than just put it down to ignorance.

People have always been able to see that the sun and moon affect what happens on the Earth below, bringing day and night, time and tide, summer and winter. It wasn’t irrational or stupid to draw the mistaken conclusion that the other celestial bodies also influence what happens here below.

You could argue that it’s no more irrational to believe that your actions are controlled by the movement of incredibly distant celestial objects than it is to believe that your actions are controlled by the movement of incredibly tiny atomic particles. Both are over-eager extrapolations from observable cause-and-effect phenomena. Astrology is just another flavour of determinism, and isn’t in some ways that far removed from modern “scientific” determinism. Will determinism one day be looked back on with the same scorn with which we now regard astrology?

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Islam and democracy: clash of civilizations?

Photo: DaylifeThere are two mistakes people make about Muslims: one is thinking that every Muslim wants Islam to rule the world, and one is thinking that no Muslim wants Islam to rule the world.

Islam is a missionary religion, and one that doesn’t allow the easy compartmentalising of life into sacred and secular. Even in Western countries, many Muslims aren’t signed up to the ideals of Western liberal democracy and would prefer a Muslim state. On the other hand, many Muslims do agree with Western values and political systems, and don’t agree with the more extreme versions of Islam. We can’t point to one camp or the other and say “that’s the true face of Islam”, and dismiss the other as an aberration, but recognise the reality of both.

If we demonise all Muslims as terrorists and theocrats, then we’ll just increase the polarisation between the two extremes of intolerant secularism and radicalised religious fundamentalism. We need to work to find a common ground which gives faith a voice in the public square, but not a trump card.

Os Guinness argues in his book The Case for Civility that we must say no to a “sacred public square” – where one religion has a position of privilege or prominence that is denied to others. Guinness laments the state of the Religious Right and the damage it has done to faith in America. But at the same time he argues we must also say no to a “naked public square”—the situation where public life is left devoid of any religion. Instead, we need a “civil public square”:

“The vision of a civil public square is one in which everyone—peoples of all faiths, whether religious or naturalistic—are equally free to enter and engage public life on the basis of their faiths, as a matter of ‘free exercise’ and as dictated by their own reason and conscience; but always within the double framework, first of the Constitution, and second, of a freely and mutually agreed covenant, or common vision for the common good, of what each person understands to be just and free for everyone else, and therefore of the duties involved in living with the deep differences of others.”

Os Guinness writes about America, but I think the basic argument can be made for Britain and other Western democracies. Faith can and should be brought constructively into public life, and we need to encourage people of all beliefs – including secularists, atheists and humanists, which are beliefs just as much as any other – to do this.

We need to recognise that, at least in the West, most people of faith, Christian, Muslim and all the many other religions, are willing to enter into civil discussion and engagement. But if we exclude faith from public life, that will drive people increasingly to the extremes.

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Has feminism gone nuts?

The Times has an interesting article titled When Feminism went nuts:

How did it come to this? When the lads’ weekly magazines were launched five years ago where were the voices arguing that titles with 30 pairs of breasts an issue and a harsh misogynist tone — “Win your girlfriend a boob job” — were pornography and had no place on a newsagent’s sweet counter? And why, when legislation was introduced that has permitted 300 lap-dancing clubs to set up in Britain, giving the sex industry a franchise on many high streets, did no one speak out? Judging from the commuters at Liverpool Street, and the countless drivers who beeped their approval in New Cross, I’d wager that the majority of British people are unhappy about the invasion of porn culture into our everyday lives. So why the silence? And why, above all, did feminism so spectacularly lose the plot?

The article argues that this has come about because feminism has failed to have enough of an impact – I recommend you read it all before reading my comments, to get the full flavour and context. But here’s my question – and it is a question, rather than a settled conviction or conclusion, though I suspect it is probably the case:
Could it be that the pornification of British culture is not despite feminism, but because of it? Feminism as it has impacted our society over the last few years has fundamentally confused treating women fairly with treating women identically to men. I support “feminism” in the broad and general sense of treating men and women equally fairly in law and in relationships and so on, but modern feminism has gone beyond this. Men and women are different, and true equality needs to recognise and celebrate those differences. The problem is that treating women the same as men fails to protect women from men. In trying to gain freedom and equality, feminists have tried to make women the same as men. Unfortunately, this simply allows men to remake women in their own image, and we’re now seeing the ugly effects of that. Before anyone gets their knickers in a twist for me talking about “protecting women”, I’m not saying that women are unable to protect themselves and need men to do the protecting; I’m not arguing for patriarchy. Rather, I’m saying that society (both men and women) need to protect women, because men are all too often stupid, irresponsible and cruel. A true feminism should celebrate and protect femininity as a distinct, complimentary category to masculinity. Recent feminism, in focusing on being the same as men in relationships and in the workplace, has eroded these distinctions to the detriment of women. A true feminism should promote as valid choices things like motherhood, homemaking, modesty (in the older sense of the word) and other roles and virtues that come naturally to many women but are denigrated in modern culture.Christians are sometimes perceived as “anti-women”. Sadly Christians have often treated women badly, and in some cases continue to do so. But most Christians share a concern for the issues raised in the article above, and keenly perceive the problems with our attitudes to gender, sex and relationships. Properly understood, a Christian understanding of the different roles of the sexes helps protect and nurture men and women. Perhaps Christians should be trying harder to find common ground and common cause with feminists on some of these issues, while offering a distinctive perspective and solution on our current sexual confusion?

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The "worst" bits of the Bible?

Ship of Fools is carrying out a survey called Chapter and Worse asking for people’s “worst” Bible verses. Why?

Because the Bible is probably the most important book ever, but it sometimes seems that the only people who care about it are rival gangs of fundamentalists, Christian and atheist, determined to beat it into the shape of their own prejudices.

We want to rescue the Bible from their rival takeover bids. We want to take it out of the hands of people who hit you over the head with it.

It doesn’t have to be a textbook of infallible information and unbreakable laws to be God’s book. And it doesn’t have to be one big pile of lies and atrocity just because it has its dodgy bits.

We want to remind non-Christians that Christians can see the flaws of their own faith as well as others can. And we want to remind Christians too.

Let’s have a bit of balance, shall we?

I don’t agree with the idea that there are some parts of the Bible that we’d be better off chopping out, but it is very interesting to see what parts of the Bible people object to. A lot of the nominations are rather unsurprising, but they do show up the issues that people in our culture and society have with the Bible, for example:

And so on… A lot of the verses nominated do raise thorny issues of interpretation or morality or both. A lot of them, people just don’t like what they have to say because they teach us things that we find uncomfortable, such as God’s judgement on sin. The problem people have with some of the verses is not with the verses in themselves, but the way people have used and abused them.

We’re increasingly seeing not just the truth of the Bible challenged, but its goodness too, with many atheists and sceptics objecting to the Bible on moral grounds. These are questions that we need to take seriously and respond to thoughtfully. It would make an interesting sermon series to take the top 10 most controversial verses in the Bible and go through them, looking at what the Bible really says on those topics.

Sadly, people are often more willing to accuse than to listen. Marcus Honeysett recently looked at the question of warfare in the Old Testament, specifically “what about the Amalekites?“, who God commanded the Israelites to wipe out. It’s a tricky subject, and unfortunately some people, rather than engaging with what he said, have been accusing him of defending genocide. But while some people use these issues polemically, these accusations only have power because they resonate with people’s real questions and concerns.

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Matt Smith’s costume – middle class or mad scientist?

Doctor Who has started filming again, with Matt Smith as the Doctor! I was quoted in yesterday’s South Wales Echo about his costume.

Dr Who fan Caleb Woodbridge, 23, who works for Cardiff University and lives in Roath, Cardiff, said the Doctor’s new look was a counter-balance for his youth. “It’s very much in keeping with Doctor Who costumes to have something a bit unusual,” he said. “He looks the part. It suggests a more traditional approach to the Doctor. It seems to be more of a return to the role of the Doctor as a slightly more middle-class figure.”

Unfortunately, they seem to have misquoted me slightly – I think I said “a slightly more mad scientist” figure, not “middle class”. I went on to say that they seemed to have moved away from anything that looked obviously action hero, going for a more professorial look rather like Indiana Jones when he’s actually teaching. Also, I’ve been demoted from “superfan” to a mere “fan”. Oh well, that’s journalism for you!

Anyway, I wish Matt Smith, Karen Gillan and all the Doctor Who production team all the best in filming series 5, and hope to spot them out and about on the streets of Cardiff sometime soon!

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