Filed under: Alzheimer's, Art, Blade Runner, Connections, Depression, Failure, Flu, General Musings, Health, Philip K. Dick, Ridley Scott, Science, Science Fiction, Scientific American, Society, Writing stuff, YouTube | Tags: Alzheimer's, art, bipolar, Blade Runner, blogging, care-giving, Communion of Dreams, direct publishing, health, Her Final Year, hospice, jim downey, John Bourke, Kickstarter, memoir, memory, New York Review of Books, Oliver Sacks, parainfluenza, Philip K. Dick, reality, science, Science Fiction, St. Cybi's Well, video, writing, www youtube
Of late, as I have been slowly getting over the rather nasty bout of parainfluenza I mentioned previously, shedding the more annoying and disgusting symptoms, I’ve also come to realize that just now I am pulling out of the depressive trough of one of my long-term bipolar cycles. It wasn’t a particularly bad trough, and was somewhat mitigated by the success of the Kickstarter back in the fall. Nonetheless, it was there, as I can see in hindsight.
I am frequently struck just how much of our life doesn’t make sense until seen from a distance. Just recently I was surprised at the revelation of *why* the failure of Her Final Year to be more successful bothered me as much as it did: it was because I had seen the book as being a way to create something positive (for the world) out of the experience of being a long-term care provider. To have the book only reach a limited audience was, in my mind, saying that our roles as care-givers didn’t matter.
Which isn’t true, of course, but that was the emotional reality which I had been dealing with. The “narrative truth”, if you will. A term I borrow from a very interesting meditation by Oliver Sacks at the New York Review of Books website titled Speak, Memory. From the article:
There is, it seems, no mechanism in the mind or the brain for ensuring the truth, or at least the veridical character, of our recollections. We have no direct access to historical truth, and what we feel or assert to be true (as Helen Keller was in a very good position to note) depends as much on our imagination as our senses. There is no way by which the events of the world can be directly transmitted or recorded in our brains; they are experienced and constructed in a highly subjective way, which is different in every individual to begin with, and differently reinterpreted or reexperienced whenever they are recollected. (The neuroscientist Gerald M. Edelman often speaks of perceiving as “creating,” and remembering as “recreating” or “recategorizing.”) Frequently, our only truth is narrative truth, the stories we tell each other, and ourselves—the stories we continually recategorize and refine. Such subjectivity is built into the very nature of memory, and follows from its basis and mechanisms in the human brain. The wonder is that aberrations of a gross sort are relatively rare, and that, for the most part, our memories are relatively solid and reliable.
Let me repeat one bit of that: “Frequently, our only truth is narrative truth, the stories we tell each other, and ourselves.”
I think this is at the very heart of why fiction has such power, and appeal. I also think that it explains the well-documented phenomenon of people believing things which are clearly and demonstratively false, if their facts come from a trusted source.
Little surprise that writers of fiction are aware of this very human trait, and have explored it in all manner of ways. I have a note here on my desk, a scrawl written on a scrap of paper some months ago as I was thinking through character motivations in St. Cybi’s Well, which says simply: “We take our truths from the people we trust.”
And here’s another example, from one of my favorite movies, exploring a favorite theme of Philip K. Dick’s:
That theme? The nature of reality. And this is how the Sacks essay closes:
Indifference to source allows us to assimilate what we read, what we are told, what others say and think and write and paint, as intensely and richly as if they were primary experiences. It allows us to see and hear with other eyes and ears, to enter into other minds, to assimilate the art and science and religion of the whole culture, to enter into and contribute to the common mind, the general commonwealth of knowledge. This sort of sharing and participation, this communion, would not be possible if all our knowledge, our memories, were tagged and identified, seen as private, exclusively ours. Memory is dialogic and arises not only from direct experience but from the intercourse of many minds.
In other words, that reality is a shared construct. A Communion of Dreams, if you will.
Time for me to get back to work.
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