Consumer Culture and the Manufacturing of Desire 3/28/07 (189-235)

The idea of abstraction referred to by Sturken and Cartwright, though perhaps valid and backed by proof that I may not be aware of, seems a little outlandish. The definition of abstraction itself may be accurate; however, its application to today’s society seems less appropriate than the book makes it out to be. Personally, I understand their argument, that as willing or unwilling consumers, we are advertised to using various forms of marketing about what “we will have.” However, in my personal experiences and observation, technological changes in everything-ranging from cell phones to video games to computers- will make what we are supposed to have outdated before we even buy it.

When I think about the BMW commercials, which are definitely cool, I see them more as incredibly expensive movies to promote the BMW brand. Perhaps I see them differently from the average consumer, but to me, they neither seem to stand as stand-alone movies or projections into the “future,” unless one simply has the money to purchase one on the spot. Does the commercial make me want to have a BMW? Not exactly, because I used to want a BMW before this commercial and now don’t care about having one too much.

I will argue that as consumers and perhaps because of the increasing use of pervasive advertising in our everyday lives, that consumers continue to look for “what’s next.” By this, I mean that the attention span seems shorter than it used to be. After attending a seminar on money-making, I realized that every 20 or so minutes, the speaker went off topic and rambled off into a story, whether it be about his personal life, body-building, or another topic unrelated to the topic he was to speak about. He soon revealed that he told stories as a way to keep our attention, because the average person has an attention span of about 20 minutes. As consumers, I think we are beginning to get bored more easily than ever before, because of the rapid pace of technological change, the inevitable and increasingly unavoidable pervasiveness of both web and non-web advertising, and the changing nature of information mediums and learning.

I agree with what historian T.J. Jackson calls the “therapeutic ethos,” though not to the extent that the book describes it to be. I have personally seen the proof that Protestant work ethic, civic responsibility, and self denial has been replaced with concerns for spending and satisfaction. I do not want to overstate the current situation, however, as many are still concerned with both earning and saving money. I would argue that with the constant advent of new developments and advancements in goods such as Ipods and newer Ipods and new services such as Laser Eye Surgery and Lyposuction, that if people can afford them, they will most likely spend their money on it if should they have a relatively valid reason. Interestingly, with my friends, I see the difference in this trend between those in relative poverty and those in the middle-class. For those in more poverty, the degree of spending and freedom of spending is restricted more to necessities. However, this disparity in wealth cannot easily be observed at first glance.

With regard to commodity fetishism, I personally find it quite amusing and humorous, rather than effective in manufacturing my desire to go out and purchase products. Though I understand the connotations and ideas marketers aim to promote- namely, mysticism, wealth, class status, tradition, “cool-ness,” among countless other things, it just seems silly and overdone at times. In many of the commercials nowadays, other attractive devices are thrown together with a product, almost at random at times, and sometimes, at the point of being completely random.

The Wealth of Networks

Some of the first thoughts that come to mind when reading this article are that we may someday actually end up like the Matrix. Ok, perhaps not like the Matrix perse, but according to this article, which seems to be headed in the right direction in regard to the future of mankind and technology, much of mankind will be connected through networks. In this network, masses of information will be shared in this gargantuan connection of bits, information, and all else that is transmitted through the internet. Possible, yes. Ideal, I wouldn’t say so. The point made about internet democratizing brings to mind the people who do not have Internet. In times when technology is improving rapidly and becoming more sophisticated as we speak, people who do not have the technological resources or even the resources to purchase such vital tools will be left far behind. In this sense, the gap behind the tech-savvy and the not so tech-savvy will widen. With regard to socioeconomic levels, those at the bottom will be left in the technological dust, whereas people at the forefront of technology, and income, will continue to pave the way for technology to further impact mankind and its everyday activities, thereby leading to further potential gaps in not only achievement, but in basic common understanding, which will create numerous divides: divisions between frequent, casual, and hardcore internet users, and then divisions among those who do not have access to the technology required to participate in this changing age.

The idea of isolation referred to by Benkler is easily supported by one of the projects recently done in class, that of narcissism. Though the ideas are somewhat different, the basic concept of one resulting in isolation, at least to some extent, remains the same. Narcissism leads to a society in which people care increasingly about themselves, which is similar to the different groups that correspond to different colors in the article that isolate themselves and their traditions and habits. This could potentially lead to a further segregated society, or a society in which different segments are so individualized and specific that they resemble nearly different worlds in themselves, which would further separate the common bonds that string humanity together. On a lighter note, they could also unite people of common interests and backgrounds to have a strong, tightly-knit community, which would make members of each individual group happier. It is obvious, however, and very apparent, that the theories and ideas proposed by Benkler will most likely come true. Xanga groups, facebook groups, and various grouped blogs and sites have already created niches that support Benkler’s assertions. Hopefully, in the long run, the good will outweigh the bad.

Scientific Looking, Looking at Science

In looking at this picture and making sense of it or even before that, deciding how to make sense of it, one may think that I am an artistic photographer. One who also believes in the objectivity of images, essentially photographic truth, may admire my artful pose as I snap a picture of the person in the red shirt. If being categorized scientifically, Sherlock Holmes may belittle me by saying that I lack intelligence and "have less frontal development" than he expected.

However, as with any other image, photographic truth is, for the most part, a myth. However, the definition and its ability to be proven true or false depends on what type of image it is applied to. Also, the correct, legitimate application of the concept of this truth depends on the merits, type of image, and its significance. For example, I'm sure people could care less about this picture of myself. I, however, care about it because it features me in a somewhat cool-looking pose.

In regard to the above ideas, I don't think I'm overly not intelligent, but I do not think that I am very artistic, but this picture makes me look it, which is why I like it.

Postmodernism and Popular Culture (233-277)

Interestingly, the quip about postmodern sensibility brought to mind the massive advertising that now dominates large urban areas such as New York. An even more compelling thought that comes to mind is that of Beijing, which I just visited over Spring break, in which streets are lined with massive advertisements ranging from Nike to Adidas to Swatch to any and all brands imaginable in all different sizes. In our society of mass marketing through mass mailing, mass emailing, viral marketing- essentially mass everything, the culture of images immerses us in its flowing wake of changing brand names, flashing pictures, flowing banners, and scrolling messages.

Also, since the advent of technologies such as Tivo and recording abilities on laptops, the idea of a commonly watched and shared television or popular culture at times fails to exist, forcing advertisers to find other ways to advertise, namely through placing products surreptitiously (or so they think) in television shows and movies. One example that comes to mind is Castaway, a movie made several years ago, which basically featured countless images and clips of Fedex-related goods and forms of transportation. Though the average viewer may not think of its overt use and in some cases, overuse, the images nonetheless flash in the viewer’s mind and will tend to form memory connections there. Also, though I cannot remember the show, there was an episode of one particularly popular show whose entire plot revolved around the brand, even going so far as to have a new product like a dress or shirt custom-made for one of the sitcom’s characters. Can anyone say product placement?

Postmodernism proposes the intriguing theory of questioning the idea of one truth, instead saying that there are more than one truths. In a sense, it seems to be a movement that hearkens back to the Enlightenment in terms of its reliance on reason. However, at the same time, it reaches far beyond the Enlightenment’s sole focus on reason, even questioning the foundations of logic during that the time that basic reasoning itself was based on. In doing so, postmodernist theory seems much more applicable to the everyday in terms of its philosophical questioning of, essentially, everything. Postmodernism beckons one to think about what’s good or bad, and why, and then why that, and so on, which seems again to go back to the circular arguments of Socrates.

Individual perception complements the notion of there being many truths. Just as beauty is in the eye of the beholder, so too is truth as well. To one person, for example, Christopher Columbus may have been the first person to journey to the Americas. However, to another person, the Chinese may have been the first. To yet another, the Native Americans or Amerindians may have beaten them both to the chase. This notion of different truths involves the idea of meaning given to different names and different actions as well, also relating to the actions done by specific individuals and how and why any of those things are important enough to be named truth or argued about.

The Mass Media and the Public Sphere

Video Clip: http://youtube.com/watch?v=6gmP4nk0EOE

This video clip produced by a professor at Kansas State University highlights the coming issues and controversies that may confront us as a result of Web 2.0, possibly sooner than we expect. From what I got, the video clip basically argues that the “machine” is either us, using us, or both. In making this argument, one must acknowledge the creative use of various typing techniques, video editing and recording, and innovative use of texts, windows, and nearly everything related to web-browsing. Well presented, the clip states controversially that as consumers and users of the Internet, we may be consumed by it and possibly controlled. Throughout the clip, it is already scary how quickly images can be made to change. Already from the beginning, the contrast between the written words and the typed words and the speed with which the words are typed as opposed to speed of being written by hand highlights the ever-changing, nearly unpredictably frenetic pace of the change of the Internet and essentially everything on it, including news, blogs, forums, most popular searches, and all information and content available.

In what I felt to be a key part of the video, the part in which the user clicks the screen, opens the code, and modifies it, one begins to understand the magnitude of not only how easy it is to make changes on that level, but how easy it is for anyone to make any sort of changes quickly, easily, and from the looks of it, at their convenience. The pros to this are that participatory culture may become larger and more popular and possibly even replace aspects of traditional culture, including traditional forms of media and communication, such as television, radio, and possibly in the distant future, phones. This new or increasingly popular development has the potential to jumpstart a revolution.

In the last section of the video, words such as privacy, family, and ethics pass by quickly, implying that the meanings and use of these words may change, along with the meaning we have traditionally meant for them to mean. These flashing words only cause questions; for example, what will happen to not only these words, but all words in the future? As words are interconnected and have the potential to change, what will change first, the definition of the word of the actual object or idea the word has come to embody itself? Though these questions may currently seem far-fetched, with the current rapid pace of technological change in invention, the answers to these questions and the issues they relate to may only become even more complex.

Scientific Looking, Looking at Science

“Science intersects with other areas of knowledge and culture and draws on those systems in its day to day practices.” Going back to the notion of science’s role in everyday life, though we do not notice it, we are at every second exposed to technology and science. For example, the computer that I am blogging on required a scientific innovation and invention; the buildings we have class in require a certain level of scientific achievement and accomplishment. The fact that we have chicken nuggets is yet another example of the countless ones we oftentimes do not notice or think about. With such prevalence in society and in everything we do, science cannot escape influencing culture. For example, we are called the “Myspace” generation. However, even though Myspace is popular and people are constantly creating new Myspace pages, in a changing society and culture such as ours, Myspace to some has become “outdated” and something of the past. It is always becoming more obvious that the world is an ever-changing culture impacted immensely by changing and increasingly advanced technologies.

“Positivist science- in which the idea that we can know things positively and factually without the mediation of language representation systems” has been for the most part undermined by constantly-improving technology and its way of causing people to question traditional authority. The unreliability of positivist science, exemplified during King’s trial, is again constantly illustrated with new technologies, such as Photoshop and video editing software like Final Cut Pro. However, to update the idea of positivist science, its definition should be changed to include “for the most part,” as it still sees practical, reliable application in the medical field, say for example, if someone’s x-rays show a tumor of some sort, possibly implying that he or she has cancer. However, in most cases, positivist science should see more practical application in crime scene investigation, at least in situations where there are low-tech criminals.

The notion that women visually bond with their future children through sonogram images and actually change their minds about abortion illustrates the powerful impact of technology upon not only culture as a whole, but in the everyday decision making process, and especially in big decisions such as that of trying to decide whether or not to keep a baby. Nowadays, one can hop onto the internet and research whatever he or she pleases. If anyone should want a new computer, one could spend minutes researching deals and after finding a deal, possibly the cheapest deal, he or she could purchase it. In the past, limited technology prevented such research possibilities and potential for decision making. However, with increasing technologies can sometimes come dependence, addiction, and purposeful forms of either. Businesses nowadays readily expect any potential employee to research the companies they seek employment at. Otherwise, with competition, anyone who performs research will have the upper hand and easily have an advantage over another person. On some levels, technology such as the internet levels the playing field; in this example, anyone can jump on the net and become informed. However, people who don’t have access to technologies like the internet will be sorely disadvantaged. Thus, a gap appears between the tech-savvy and the tech-less.

Medical and technical or computer language and jargon now seem to be interchangeable. In describing brain and brain function, one can say that the brain “codes” a “message” before having the message carried out. In computer talk, one could “code” a program and “instant message” a friend. Though identical, the two words have very different meanings. As technology continues to be applied to more and more fields, however, words traditionally reserved or limited to technical and computer situations could become widespread and even part of our everyday vernacular.

Reproduction and Visual Technologies

The reading takes a firm stand on technological determinism which I agree with for the most part. Basically, most, if not all of the technological inventions have come about because of “collective social and cultural desires.” For example, Myspace clearly does nothing on its own; it requires users to give it a meaning, and this meaning may mean different things to different people. For example, some see it as a way to meet potential partners, while others see it as a way to simply keep in touch or socialize casually. Regardless of the purpose, for any social effects to occur, people must use technological inventions. It is similar to the Chinese saying, “You can take a horse to water, but you can’t make it drink.” Also along the same lines are the saying, “Guns don’t kill people, people kill people.” However, though Sturken and Cartwright seem to find a balance on the subject, I find that the ample and increasingly widespread use of technology at times silly and imbalanced. By this, I mean the Myspace and Facebook fanatics, who make use of the technology, though do it to such an extent that may harm themselves and possibly other people. Also, the issue of video game freaks/addicts asks the question of whether it is the video game that is the problem, the video gamer, or a combination of both, and if it is a combination of both, what percentage should be blamed on which? To an extent, technology does control us and allow us to fulfill our more negative desires, which include things like internet addiction, AIM, and even worser things, like Facebook stalking. Regarding ethics and morality, technology does not always benefit its user.

On the topic of photography, the invention of the camera, and the resulting change in art forms by various traditional painters, it seems that rather than “allow” painters to create new forms of art, it forced them to. Monet, Picasso, and Braque may have jumped on the bandwagon of new art forms quickly, but others such as Adolf Hitler, I believe, were not able to. Thus, if one wasn’t part of the impressionist, cubist, or other such related art movements at the time, one was considered outdated. However, the advent of photography, whether it forced or allowed artists new freedom, did appear to result in new, exciting ways to paint. However, this brings to question the motives of those artists at the time; for example, did they create the new art forms because they were outdated? Did they do so out of necessity or in order to still make a living creating art? These questions look at the motive of the creation of art, which may bring into question the legitimacy of several artists and possibly art forms.

Interestingly, as time passes, meanings, connotations, and denotations of words seem to change. Authenticity, for example, is used differently now than it has been used in the past. Though in Benjamin’s time, authentic meant something “genuine, reliable, not false or copied,” it is now used more loosely, with the example of the “Authentic” label across the Docker’s ad. Art’s effect upon the meanings and concept of words, though subtle at times and more overt at others, seems to continue as technology progresses. If what is meant by authenticity has changed so much in less than one century, then to what extent will the meanings of words change from what they are today in another 50-100 years? New visual technologies such as the Ipod and its wagon of accessories and updates has already spawned new words, such as “podcasts” and require an increasing use of technology-related words such as “interface,” “analog,” and “text,” among many others. This may even impact slang. Connecting this idea to effects on culture and society, people create technology, which, when used, constantly transforms culture, identity, and society and since technology is dynamic and ever-changing, culture, identity, and society will always continue to change, just as it has been.

Spectatorship, Power and Knowledge (72-107)

Focault’s notion of the idea of power within a “penitentiary panopticon,” the structure of surveillance, whether it is active or not, produces conforming behavior. However, upon observing several examples of buildings that fit the description and purpose, the buildings themselves do not produce the behavior, but the human behavior that gives not only the architecture itself meaning, but its purpose and use. It is the response taken as a result of the surveillance that produces such behavior. For example, if everyone but Bob wears clothing from the brand “Abercrombie and Fitch” and is conscious of that fact, he may respond by wearing “Abercrombie and Fitch” as well, but only after acknowledging that he cares about the opinions of others or of being like others. Thus, one must also care about the repercussions of being observed and care to take action based on those observations before any behavior is induced.
It is also logical that such observations can create the “docile bodies which dominate our society through use of ideological texts.” Even looking around at USC’s school body, many people share similar thoughts, ideas, attitudes, and attire. Thus, they respond to and are members of a common culture, that of USC and in a larger context, the U.S, at least in some ways.

Address refers to way image constructs certain responses, whereas reception is about the ways in which actual viewers respond. When I think of “address,” I think of movies, which typically have a response in mind, whether that be fear, excitement, warmth, or humor, and so on. Such addresses are like dominant/hegemonic readings of sorts, in which there are oftentimes common responses, such as statements, feelings, or statements resulting from feeling, and so on. Though in general society is populated with diverse, unique beings, these addresses reach out to an audience in a common way through similarities at the core of most people’s beings. Reception, on the other hand, can vary widely. For example, a friend thought that the brother who fed his sister corpses in Resident Evil (1 or 2, I forget) was an example of family love. I, on the other hand, thought the scene and everything in it gruesome and disgusting. Thus, his reception was completely different from mine and was more subjective, similar to a punctum reading, which draws upon a person’s personal experiences and personality.

When Lacan says “human beings imagine they're individual even when their identities have been constructed within social structures of Western capitalism,” I think about how this statement may be applicable to a certain class of people, though not at all applicable to everyone under the category of Western capitalism. An easy counterexample would be the large number of races living in America, sometimes touted as the mother of capitalism. These races include Europeans, Blacks, Hispanics, and Asians, to name a few. Within those general categories lie various ethnicities, such as German, African-American, Puerto-Rican, and Japanese. Thus, these inherently different identities, though possibly in part constructed by Western capitalism, leave enough room for individual difference and uniqueness.

Jeffries’ notion of being punished in attempt to know more about female subject, but is also vulnerable and trapped in the process is genius. If this statement is true, nearly all guys should be punished all the time, for both seeing and looking. On the subject of mental imprisonment, Orientalism perpetuates the idea that Westerners to be prisoners of Easterners and Middle-Easterners, who have been thought of as exotic and barbaric.

Image Assignment

Part II- Studium/Punctum

The studium reading of this image is rather simple. With her head tilted towards the left, the woman smiles happily at life. Apparently, something or everything is going well- work, family, life. The way her hands are situated, with her left arm around her waist and her right arm around the chair further complements the idea that she is content with the current situation. Additionally, the woman’s eyes are closed, which further signifies her comfort. The comfortable position, smile of contentment on her face, and closed eyes, along with the shining sun in the background show that all is well.

The punctum reading, which is more personal and unique to each individual, involves the cross situated slightly right of the middle. I colored the cross light blue and bordered it in bright yellow to symbolize not only God’s role in creating the beauty of the scene, as they are symbolic of God, but the overall joy attained by viewing the scene and the smiling woman. I left the cross small and in its present position to illustrate that God’s work is oftentimes subtle and also that he works in subtle ways. Additionally, it is small yet noticeable because God oftentimes works that way; people take for granted what is there, but after simply taking a moment to enjoy life and nature, much like this woman is currently doing, one would appreciate what God has done. Because the cross is a punctum, it is my personal interpretation.


Part III- Front and Back Leaflet

Using white (a serious font that suits the background), bold text, the text conveys a serious message to the Iraqi citizens to not use nuclear weapons. The index, the mushroom cloud of the atomic bomb warns that destruction will occur should Iraqi citizens support use of such weapons. The two icons, the man wearing the mask and the “biohazard” symbol, warn of impending medical conditions, including death from using the weapons.

The back side of the leaflet continues the message of the first leaflet in concise, straightforward language to tell the typical Iraqi citizen through black, bold direct text to support the U.S. Coalition forces in its war efforts in Iraq. The text helps the reader understand that weapons shouldn’t be used because they’re harmful and could help support the oppressive rule of Saddam and his regime, who should be overthrown for their tyranny, among other compelling reasons. The cartoonish icon of Saddam illustrates how Saddam essentially holds Iraq in his fist, while the real photo of Saddam to the right contrasts cartoon look, showing that he is a real, threatening person who is not afraid to use his power. The blue border surrounding the overall image adds color to the white background and lessens the intensity of the message, acknowledging that the writer of the message has good intentions in mind.

Viewers Make Meaning

“We recognize ourselves within the cultural group or audience imagined by the image.” Though this may be a cynical perspective, such cultural groups or audiences lead to the development of a mass market society in which images, ideas, and attitudes are adopted en masse, thus creating a homogenous body that acts and responds similarly to different things. This concept lays the foundation for empowerment and disempowerment, in which people can feel empowered if they are familiar with a particular image, idea, or thing, and disempowered when not “in the know,” which allows for and perpetuates equality on some level.

The idea that the creator of images prefer that people have certain interpretations of their creation promotes the idea of common cultures and with that, commonalities in general. For example, if everyone acknowledges the local McDonald’s “M” as a negative symbol of the fast food culture of America, then that sign, to that particular viewer, will always carry a negative connotation. On the other hand, an innocent ten year old burger aficionado may see the yellow overarching “M” as a highlight of the day and may beg his or her parents to buy a happy meal. This idea also provides some of the underlying reason for commonality in that the common interpretation of symbols provides common grounds and with that, common knowledge, which may lead to conversation and eventually relations such as friendship or otherwise. This idea connects people of a society, culture, or general group together.

Regarding different types of readings, such as the dominant-hegemonic reading, negotiated reading, and oppositional reading, the most popular readings are dominant-hegemonic. In a society that so openly value freedom of thought and discussion, however, it is interesting to see that in schooling, interpretations are oftentimes placed upon people and commonly decided upon as the “correct” reading. However, in such a society, meaning can be given in a number of different ways, given a number of different contexts and is also oftentimes dependent on the person’s characteristics regarding interpretation. This is to say that the book is correct in foreseeing a possible movement towards negotiated readings and quite possibly oppositional readings, which is a comforting getaway from the typically restrictive, almost dictatorial dominant-hegemonic reading, which maintains, rather than questions and seeks change in the status quo.

Cultural meaning is indeed a “highly fluid, ever changing thing.” It is true that marketers try their best to associate their products with being “cool,” because that typically sells products most effectively, thus bringing in profits. However, the book makes culture sound so dynamic that it is changing at such a fast pace that it cannot be documented. Though it may be true in some cases, as our decade or so has not been given a name as did specific periods of time such as that of the “baby boomers,” culture at this time can be documented to some extent and kept up with so to speak, at least for a brief period of time. Also, this idea can be applied to the “American culture” and perhaps explain in some part why this culture is so difficult to define. For example, is it a fast food nation, a nation of immigrants, a melting pot, a capitalistic opportunist? All of the above?

Images, Power, and Politics

After reading, several key ideas struck me as intriguing and open to critique and questioning. For one, I realize that as human beings, it is nearly impossible to not be a social constructionist. However, while I do not disagree that it is possible to not be one, it is nonetheless very difficult to because as humans, escaping the social context and especially the specific cultural context in which we were raised and currently live in is rare, if at all achievable.

When I think about myself, I think about how I’ve seen things through the biased lens of a Chinese person; that is to say, that I’ve been fed stereotypes about certain races throughout my life. In admitting so, I realize that it’s been difficult to stand up and openly say that what I’ve been fed and have even believed is false. However, institutions such as USC, which promote race education diversity, ideal or not, have corrected my previously very biased views. Also, as a Chinese-American, Asian people really stand out on television. When I think about Pirates of the Caribbean 2, I almost immediately jump to the highly stereotypical scene of a skull running around looking for his some of his body parts, played by a Chinese “fob” that although somewhat offensive, was humorous. In looking at myself, I wonder at the difficulty of escaping these contexts that have been given to us, the biases of others, and the possibility of a completely unbiased person.

Similarly, the myth of photographic truth caused me to question the idea of objectivity in photography. Before reading this part of the chapter, I had little idea and put even less thought into questioning the objectivity of a given photograph; as long as it hasn’t been photo-shopped in anyway, it’s probably pretty objective. I now realize that that simply isn’t the case. To have an objective photo, if that indeed is possible, one must strive to make it objective. Even tilting the angle of a photo can cause it to have a bias of some sort, thus incurring subjectivity, even if is a small amount. Also, in interpretation, is it possible to avoid the connotative meaning of something? This brings into question the idea of interpretation itself; for example, is the purpose of interpretation to find or give meaning to something? Is it allowable practice to add connotative meaning to something? Who is to say how a piece of art should be interpreted? In thinking of these questions, I find that there is generally an agreed upon interpretation of something that has so-called backing, which is also generally agreed upon. What if all these things that have been generally agreed upon been suddenly proven false, and what if our systems of representations have in reality been wrong or used incorrectly by the viewers? As Napoleon once said, “History is a set of lies agreed upon.” What if this statement holds true for not only art, but for visual culture as well?

Lastly, a small observation about myself. I find myself more of a person who “sees” as opposed to someone who “looks.” Unfortunately, that means I would be the one gawking at a picture of anything beautiful- whether it be a snow-covered mountain or a girl- and simply saying “oooh.” In retrospect, I’ve found that that oftentimes doesn’t help me in any way, intellectually, aesthetically, or anything. In reading this, I suppose I’ve been guilted into “looking” more, as opposed to being the empty-headed see-r.