By Walt Mueller
©2009, The Center for Parent/Youth Understanding
I use the fact that I’m a “youth culture watcher” as an excuse to regularly play a little game that might sound a bit strange—at first. I call it “assuming identity.” Here’s how it works: First, I pretend I’m someone I’m not. The identity of that generic someone is usually a child or teen, say a 14-year-old girl, a 17-year-old boy or a male fifth grader. For some strange reason the younger the someone, the better I do! I never give my alter-identity a name, but I do try to imagine what it’s like to live in their skin developmentally. In other words, I try to picture what a kid that age feels, thinks and desires. Then, after imaginatively assuming that identity, I take a short “walk” through a popular cultural expression (music, video, film, book, TV show, place, etc.), imagining how that particular thing will effect my young “me,” particularly at the level of identity formation. In other words, I try to figure out how it will shape me, my values, my attitudes, my behaviors and my understanding of myself.
Recently, I asked a room full of youth workers to play along with me. I told half of the room to assume the identity of a 14-year-old boy. The other half became 12-year-old girls. After jokingly telling them to “keep your hands off each other,” I lowered the lights and played a music video by 19- year-old pop star Rihanna—a teenager herself. And so we watched and listened as this talented young singer performed her catchy hit song from early last year, “Shut Up and Drive.”
When the lights went on I asked the “teens” in the room what the song taught them about “themselves.” The girls learned how important it is to have a slim and trim body, and to wear clothing that shows that body off. They learned that being a “girl gone wild” isn’t a bad thing, but maybe the normal thing. They learned that they had power over guys and that they could boss the guys around, telling them what to do—particularly when it comes to relating to each other sexually. Not only that, but they learned that relating to each other is all about sexuality. The boys learned that their identity lies in their sexuality, that girls are to be viewed as objects no different than a car, and that they hold the keys to those “cars” in their hands. Finally, one “girl” said, “I want to be Rihanna. She’s got it all!”
Without hesitation, I believe that the defining and single-most important issue we must address with kids is identity formation. The reason? It’s the single-most important issue in a teenager’s life. And the place they land now in terms of their own understanding of themselves will in many ways determine who they are for the rest of their lives. In the end, every teenager chooses to find their identity in something. And it’s not just teenagers—it’s the most important issue for all of us.
As I’ve worked with and raised teenagers, I’ve realized that this struggle to find one’s self is normal, and it plays a role in determining who teenagers become as adults. Some developmental experts have labeled this process “the teenage identity crisis.” You and I went through it. Remember? Most likely, you looked to certain identity models during your own teenage years. TV or music stars, sports icons, or people you knew. Your own sense about your changing self and lack of self-acceptance may have caused you to emulate your heroes. Teenagers still dress, walk, talk, think and act based on what they see in those they look up to. There was a time in your life you tried on some different “yous” for size and feel.
In one way, this adolescent search for identity isn’t anything new. I grew up in the 1960s. I remember people stereotyping confused teenagers as being on a quest to “find themselves.” Back then, the stereotype had the puzzled adolescent hopping into an old VW bus and heading west to California on the quest to discover their identity. But the times have changed. Today, “California” comes to students 24/7 as the digital and media revolution has created a world where identity-shaping institutions and their messages live everywhere all the time.
In the quest to discover and adopt an identity, the teens you know and love are looking for answers to questions such as: Am I worthwhile? What makes me worthwhile? How am I unique from others? Is that uniqueness good or bad? What makes me special? And most importantly, who am I? In a perfect world, all of our teenagers would accept proper guidance and be drawn to Godly identity-shaping models. They would understand themselves and find their identity in who they are as unique individuals created in the image of God for a relationship with Him. But we don’t live in a perfect world. Life in a fallen world presents kids with two options: either finding one’s identity in Christ, or choosing to find that identity in something else. Our kids embrace idolatry when they base their value, worth and identity on someone or something other than God. That’s why we should always be playing “assuming identity.” We want to know who’s sending identity messages, what those messages are and how kids are embracing those messages. To undo the wrong with the right, we must first know and understand the wrong that’s being embraced so we can challenge that wrong with the right.
Our imperfect world is marked by the waning influence of institutions (family and church) that traditionally helped teenagers understand and assume that their identity should be found in Christ. And as brokenness from our Creator continues to undo that perfect world and those voices of truth grow dim, the door has been opened for other social factors and cultural institutions to step in and fill the void, sending powerful identity-shaping lessons with increased volume that teach our kids who they should be and how they should live. Eventually, the blind start leading the blind, as teenaged influencers like Rihanna (and she’s not alone by any stretch of the imagination), show their peers the way through the teenage years, telling them “This is where to find your identity,” and leaving them saying “That’s who I want to be.”
So where are kids landing in their search for identity? And what effect is that having on their lives? In his recent book, The Reason for God, Timothy Keller offers us answers that can shape the identity-things we talk about with our kids. First, he defines “sin” in terms that speak volumes to the adolescent search for identity: “Sin is not just the doing of bad things, but the making of good things into ultimate things. It is seeking to establish a sense of self by making something else more central to your significance, purpose, and happiness than your relationship to God.” Then, he goes on to share what he’s learned by playing his own version of “assuming identity” as a culture watcher. While there are an infinite variety of “identity-bases,” Keller’s categories sparked some thoughts and revisions of my own about the identity-bases that are living and thriving in today’s youth culture:
- Sexual partners and romantic others. With family breakdown on the rise, more and more of our students are seeking intimacy and identity in significant others or temporary sexual encounters. When our kids center their identities on their love interests or sexual partners rather than on God, they will become emotionally dependent, jealous and controlling. The other person’s problems will be overwhelming to them. And, they will reduce the identity of others to pure objects.
- Academic or athletic achievement. Many of our students look to find their value and worth in their accomplishments in the classroom or on the field. When this happens, they become driven, boring, and shallow. They can lose family and friends, unless of course their parents and friends are finding their own identity through their teenager’s successes as well. If something goes bad and it all falls apart—either temporarily or forever—they are a failure. Inevitably, the last whistle will blow and it all will come to an end. Or, somebody else’s grades eclipse their own. What then? Depression can set in. Might this offer a clue to why so many of our kids are depressed?
- Money and possessions. Our kids are being hammered by marketing messages that leave them believing that “Whoever dies with the most toys wins” and “You are what you have.” Happiness is equated with having. But finding one’s identity in stuff leads to being eaten up by worry and jealousy. In order to maintain and improve their lifestyle they may choose to do unethical things. Eventually, life blows up. Like the rich young ruler, they walk away from Jesus very, very rich in the things of this world, but unable to enjoy them because they are very, very sad.
- Pleasure, gratification and comfort. Our kids are growing up in a world where pain is to be avoided at all costs, while pleasure is something to be pursued. Kids want to “feel good.” They take pills, abuse drugs, engage in extreme sports, binge drink and get involved in all kinds of sexual behaviors to temporarily numb the pain and turn up the volume on the pleasure. The sad result, Keller says, is that “you will find yourself getting addicted to something. You will become chained to the ‘escape-strategies’ by which you avoid the hardness of life.”
- Relationships and approval. There’s a scene in Mean Girls where the dastardly trio known as “The Plastics” stand in front of a single mirror, jockeying for position as each girl verbally criticizes her own flaws. What each one hopes is that the other two will argue away their self-criticism by denying the flaws even exist. Kids who find their identity in relationships and approval are always getting hurt by criticism and constantly losing friends. They fear confrontation—both giving and getting—and they wind up becoming useless friends.
- Noble causes. The emerging generation of students wants to make a difference in the world. We know that more and more are getting involved in social causes, most of those causes being noble in character. But when one’s identity is found in the cause and not in doing good as a servant of God committed to the cause of Christ, you begin to compartmentalize people and the world into “good” and “bad.” You demonize those who don’t share your commitments. In the end, you wind up being controlled by your enemies, and without them, your purpose fades.
- Religion and morality. Today’s teens are no more or less spiritual than previous generations. All humans since the beginning of time have been equally spiritual. The difference with today’s kids is that their search is moreconscious and overt. They are self-aware of their spirituality and embracing a variety of spiritual systems and beliefs. If this is where they find their identity, they will tend to be proud, self-righteous and cruel when they are living up to their own moral standards. And when they don’t, they experience devastating guilt.
If our calling is ultimately about pointing kids to Christ and praying that He would embrace them so hard that they would find their identity solely in their embrace of Him, then what can we do to help our kids find their way through youth culture’s current muddled and confusing identity mess? Here are some suggestions to get you started.
First, continually look in the mirror to check on yourself, asking this question: “Where am I finding my identity?” Since identity is a constant struggle for us all, we must recognize that along with all the other identity bases that knock on the door of our ultimate allegiance, parenting and youth ministry throw in a few extra. Do we find our identity in our kids’ achievements? Do we find our identity in the size of our youth group? Our ability to make kids laugh or sing? Our perceived ability to identify with and relate to kids? The fact that there’s a group of kids who like, adore and follow us around? That we have power over a group of people who pay attention when we speak? Keller reminds us that “every person must find some way to ‘justify their existence,’ and to stave off the universal fear that they’re a ‘bum.’” Hmmm. How many of us got into youth ministry in the first place in an effort to somehow find acceptance and significance. Ultimately, our identity can and must be found in Christ and Christ alone. We must be sure that with Augustine we are able to say, “Our hearts are restless until they find their rest in Thee!”
Second, continually check in on the identity-shaping world. Watching culture is not a once-and-done past-tense activity. For the Christian, culture watching is an active and ongoing responsibility. Because culture is constantly shifting and changing, the responsibility lies on us to stay on top of the nuances of our kids’ youth culture, particularly the messengers and messages that are shaping their identity. But it’s not just something we do. It’s something we do with a purpose. Theologian John Stott calls this “dual listening.” He says that we “stand between the Word and the world with consequent obligation to listen to both. We listen to the Word in order to discover even more of the riches of Christ. And we listen to the world in order to discover which of Christ’s riches are needed most and how to present them in their best light.” When it comes to the task of shaping identity—both our own and our kids’—dual listening is a necessity. We must know their world in order to bring the light of the Word to bear on it.
Third, confront the lies. Several times in the Sermon on the Mount Jesus issues “You have heard it said … but I tell you” statements. Each and every time, Jesus is issuing a corrective to conventional, widely held, cultural wisdom that his hearers had not only heard, but had allowed to become a part of their very lives. Jesus confronts and undoes the cultural “you have heard’s” with His Word-centered “I tell you’s.” As followers of Christ and ministers of His Kingdom message, we need to follow suit. As already stated, we must know the identity lies of our culture. Then, we must shed the light of God’s life-changing and identity-giving truth on those lies. A hallmark of our nurture of our children is continually assuming the same “you have heard it said … but Jesus tells you” posture on identity matters.
Finally, nothing speaks louder than embodied truth. Kids are sharp, very sharp. It doesn’t take long for them to pick up on what it is that’s got a strangle-hold on your identity. If you have embraced the Christ who has embraced you, then that mutual life-giving strangle-hold will serve as a compelling embodiment that turns conventional cultural wisdom on where to find one’s identity upside-down! The who you are, sends strong messages on the who they’ve been made to be.
History tells us that the famous monk Bernard of Clairvaux hadn’t always found his identity in Christ. He was born into the luxury-filled life of nobility. Eventually he learned that his identity could only be found in Christ. Out of that experience of living on the foundation of a new identity base, Bernard would pen these words to his now-classic hymn: “Jesus, Thou joy of loving hearts! Thou fount of life! Thou light of men! From the best bliss that earth imparts, We turn unfilled to Thee again.” That, and only that, is the place where our children and teens will truly find themselves.
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For more information on resources to help you understand today’s rapidly changing youth culture, contact the Center for Parent/Youth Understanding.
In communication, there are many ways that people can express elements of their identity. There are also many aspects to a person’s life that define their identity. Language can both give someone identity and allows them to share the aspects of it, such as their age, gender or where they live. We will look at the relationship between language and identity, how this relates to sociolinguistic study, and some examples of identity in language use.
The relationship between Language and identity
Language and social identity are closely intertwined. The language(s) we speak and the way we use language can reflect and shape our social identities, which are the various ways in which we identify ourselves in relation to others.
A person’s identity can be influenced by different factors (parents, peers and region) at different ages. These factors can influence a person’s language use.
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During childhood, a person’s language will mirror their parents’ as they are who they’ll interact with the most.
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When speakers reach secondary school, they may start to adopt their peers’ language features due to socialising with more social groups.
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A person’s regional identity will be shown through their use of a regional accent. This could change to take on features of different regions, for example, if someone moves to a different area for a significant length of time.
Language and identity in sociolinguistics
A person’s language is influenced by their social groups, leading us to the field of sociolinguistics.
Sociolinguistics is the study of how social factors such as age and gender can affect language use. This takes into account how someone speaks and the judgements and perceptions associated with language features.
The social factors that can affect a person’s language and identity include:
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Region (location)
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Gender
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Age
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Occupation
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Class
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Ethnicity
Fig. 1 — Language use is affected by factors such as age, religion, occupation, cultural background, and others!
The use of different language features can imply a sense of belonging to different social groups. These group-specific features are used to portray a certain identity to the world. We call language use that shows belonging to a certain social groups sociolects.
Sociolect is a combination of the terms ‘social’ and ‘dialect’. The term refers to language use that is specific to people belonging to the same social group and share the same social factors, such as class, age, or occupation.
For example, teenagers may use slang terms such as ‘GOAT‘ (greatest of all time), ‘lit‘ (amazing/brilliant), or ‘V‘ (very) so that they can differentiate themselves from adults and portray their age as a focal point of their identity.
A speaker can also show individual identity by using their idiolect.
Idiolect refers to the specific way an individual speaks. Idiolects have language features from different social groups, creating a unique mix of features.
Language and identity: examples
Let’s look at some examples of how identity is shown in language relating to two of the main social factors: region and class.
Region
A real-life example of how region (geographical location) can impact language and be used as a marker for identity can be seen in music. Some singers will choose to perform in a standard British or American accent to appeal to a larger audience, even though that’s not their original accent.
However, some singers choose to retain their regional accents when singing. This allows them to show their region as part of their identity.
The Proclaimers (who sang 500 Miles) and Twin Atlantic (who sang Heart and soul) both sing with their Scottish accents, showing us that they value their home region as part of their identity and want to share it with their audience.
Singers like these go against the norm of singers opting to sing in a standardised accent. Think of Adele — she has a strong cockney accent when she’s speaking but swaps to a standard American accent when she sings.
Class
As a general rule regarding class and language, we can state that people with a higher class are more likely to speak with Received Pronunciation (RP); this is because RP has historically been the accent used and taught in educational institutes.
An example of this can be seen in the speech of the Queen. She is of the upper class and always uses Received Pronunciation. By doing this, she is showing the upper-class aspect of her identity through her language.
Now that we understand the influence identity has on someone’s language, we can look at how identity applies to sociolinguistic theories.
Language and identity, and sociolinguistic theory
There are many theories which look at the link between language use and identity and if we went through all of them we’d be here all week! So, in this article, we’ll go through four of the main social groups (region, gender, age, and class) and look at one theory for each.
Theorists include:
- Carmen Llamas
- George Keith and John Shuttleworth
- Gary Ives
- Michael Nelson
We’ll also look at two other theories that apply more to general language use than to particular social groups.
Theories related to regions
Theories to regional identities include Carmen Llamas‘s theory.
In 1968, Middlesbrough changed from being part of Yorkshire to being part of the Teesside County Borough. This meant that the Middlesbrough accent changed from having primarily Yorkshire accent and dialect features to then having features typical of the North East.
Linguist Carmen Llamas carried out a study in 2000 into the linguistic variation in Middlesbrough and found the following:
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Older people used more Yorkshire accent features.
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Younger people used more North-East features.
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There is a strong hostility towards being labelled a ‘geordie’.
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The people of Middlesbrough wished to be identified as North-East or Middlesbrough through their accent.1
Fig. 2 — People from different regions will speak in different accents.
Gender
George Keith and John Shuttleworth explored theories related to gender and identity.
In 1999, linguists Keith and Shuttleworth carried out a series of conversation analyses of men’s and women’s speech.
Their findings concluded that there are typical speech characteristics for each gender, shown in the table below:
Women |
Men |
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Keith and Shuttleworth’s findings align with typical gender stereotypes. People may alter how they speak to avoid language that encourages stereotypical judgements based on gender.2
Age
Linguist Gary Ives interviewed a group of teenagers in West Yorkshire to document the features of adolescent language use. He found recurring patterns in the speech of the teens.
These were:
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Their speech is linked by an informal register.
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The most common topic of conversation is relationships.
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Taboo language is part of the teen vernacular.
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Dialect is often used when speaking.
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Slang is common.
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Informal lexical choices are often linked by common themes or topics.3
Teenagers may use some or all of these features to place themselves in the group identity of ‘teenager.’ Teenagers who don’t want to be defined by the stereotype of ‘teenager’ will often choose not to use these features in their language.
Occupation
Linguist Michael Nelson carried out a study in 2000 into the concept of business lexis. He concluded that people at work use language in a semantic field of business, for example:
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business
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people
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companies
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institutions
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money
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time
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technology
Fig. 3 — These are some words which might fit into the «business» lexical field, for example.
He also found that certain words or topics were not used, for example:
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weekends
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personal issues
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family
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society
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house and home
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hobbies
Nelson’s theory can be linked to identity by looking at a person’s workplace language.
When at work, speakers may:
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Use Nelson’s business lexis to create a professional identity and keep their home identity private, or;
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Deviate from Nelson’s business lexis and use more of their idiolect features to create a more personable and approachable identity.4
Now that we’ve looked at identity and sociolinguistic theories, let’s have a look at a theory that shows how people change their language to show how they don’t belong to certain social groups.
Language and identity: other theories
Some of the other theorists associated with language, identity, and society include Michael Halliday and Polari.
Michael Halliday’s anti-language
Anti-language is the language of an anti-society that exists as an alternative to ‘normal’ society. Anti-language is linked to identity as it is used when a group of people seek a covert identity.
A covert identity is a secret identity. The word covert refers to something that is hidden.
After research into anti-languages and their uses, Halliday found that:
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Anti-languages are generally shown through a specific lexicon.
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They share the same grammar as the main society but have a different vocabulary.
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Users of anti-languages can communicate meanings to each other that are inaccessible to a non-user.
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Groups who use anti-language view it as fundamental to their identity.5
The best way to understand the concept of anti-languages is to look at a real-life example.
Polari: example of anti-language
Polari is an example of an anti-language. Historically, it was used in the UK by gay men but has now mostly fallen out of use. The lexicon was derived from a variety of different sources including Cockney rhyming slang, backslang, Italian, USA airforce slang, and drug-user slang.
Backslang is a form of anti-language where words are said as if they’re spelt backwards.
Examples of backslang are: «erif» (fire), «doog eno» (good one), and «delo» (old).
This anti-language allowed gay men to communicate without being overheard. This was important at the time as it allowed them to share an aspect of their identity (being gay) that was illegal at the time.
Some examples of Polari words are:
- ajax (next to)
- bevvy (drink)
- bona (good)
- naff (awful)
- cod (awful)
- dolly (pretty)
- vada (to look)
Language and Identity — Key Takeaways
- A person’s identity can be represented through their language use.
- A person’s identity is often influenced by the social groups they’re in.
- Social factors that can contribute to someone’s identity are region, gender, age, occupation, class and ethnicity.
- Some key theorists in language and identity include M. Halliday, G. Ives, C. Llamas, and M. Nelson.
- Anti-language is used by groups of people who want an alternative to ‘normal’ society and seek a covert identity.
References
- C. Llamas. Middlesbrough English: Convergent and divergent trends in s ‘part of Britain with no identity. Leeds working papers in linguistics and phonetics. 2000
- G. Keith and J. Shuttleworth. Living Language. Hodder Education. 1999
- G. Ives, M. Giovanelli, J. Keen, R. Rana and R. Rudman. A/AS Level English Language for AQA Student Book. Cambridge University Press. 2015.
- M. Nelson. Corpus-based Study of the Lexis of Business English and Business English Teaching Materials. University of Manchester. 2000
- M. Halliday. Edited by: J. Webster. Language and Society Volume 10. Bloomsbury Publishing. 2009.
Tonight (Thursday January 14th) marks the inauguration of a new reading series, Why There Are Words, at 7 p.m., at Studio 333 on Caledonia Street in Sausalito. Reading will be Tamim Ansary, Shana Mahaffey, Kemble Scott, Mari Coates, Michael Alenyikov, and Gravity Goldberg. Hope to see you there.
The theme is “Different Year, Different Worlds.” So in accordance with the school of associational blogging that I’ve just invented, I’ve strung together some quotes containing the word “world” — a word I just tried staring at until it stopped looking like a word at all. Then I read all these quotes in sequence till I no longer understood what «world» even means…
G.K. Chesterton on the writer’s experience of the world:
“… there is at the back of every artist’s mind something like a pattern or a type of architecture… It is a thing like the landscapes of his dreams; the sort of world he would wish to make or in which he would wish to wander; the strange flora and fauna of his own secret planet; the sort of thing that he likes to think about.”
Robert Boswell on the reader’s experience of the writer’s world:
“When the reader’s experience of a story results in a world that is too fully known, the story fails.»
Richard Powers, in Generosity, on the fictional character’s experience of the world (and the reader’s experience thereof):
“… story starts when a character’s core value no longer suffices to stabilize his world.”
David Grann, in The Lost City of Z, on the biographer’s experience of the non-fictional character’s world:
“I had often heard about biographers who became consumed by their subjects, who, after years of investigating their lives, of trying to follow their every step and inhabit their world completely, were driven into fits of rage and despair, because, at some level, the people were unknowable. Aspects of their characters, parts of their stories, remained impenetrable.”
Richard Hamming on the scientist’s experience of the world:
«I noticed the following facts about people who work with the door open or the door closed. I notice that if you have the door to your office closed, you get more work done today and tomorrow, and you are more productive than most. But ten years later somehow you don’t know quite know what problems are worth working on; all the hard work you do is sort of tangential in importance. He who works with the door open gets all kinds of interruptions, but he also occasionally gets clues as to what the world is and what might be important. Now I cannot prove the cause and effect sequence because you might say, ‘The closed door is symbolic of a closed mind.’ I don’t know. But I can say there is a pretty good correlation between those who work with the doors open and those who ultimately do important things, although people who work with doors closed often work harder. Somehow they seem to work on slightly the wrong thing — not much, but enough that they miss fame.”
Reading these quotes one after another pushes me towards Wittgenstein’s position that the world is everything that is the case.