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I am in love with the things of this world. I love the colors, the textures, the shapes, the light and shadow, the sounds and smells, even the tastes of things around me. And I feel it is a love requited. At least, my love has paid me back with profound pleasure.

The world I love has heft. It thumps when you give it a smart fillip. You rub you fingers over its rind and it gives a little, but pushes back. The rind is pebbly, like the surface of an orange. It is physical and present. It surrounds me like an amnion and I am comfortable in its presence. 

But don’t think I am talking only about sunsets and rainbows. I love equally such things as discarded hubcaps and old, torn shirts. The feel of linen, the sound of traffic, the look of the palimpsest of graffiti on the sides of a subway car. 

You can dismiss me as a sensualist, but I maintain that the world apprehended through the senses is the utmost proof of being alive, Descartes be damned. When I mash potatoes in the pot with butter, salt and a bit of cream, I feel the resistance of the tubers, the thickness of the pulp, the stickiness of the mash on the sides of the pot. I know at such moments that I am living in a world, a world full of the things I love. 

(This issue is separate from the question of people I love. The primary importance of that goes without saying.)

There are two larger points I want to make about this. The first is that the world is largely abrasive and difficult. There are wars, famines, drug cartels, disease, deadly parasites, jealousies, greed, death and the deaths of those we love. In other words, there is plenty in the world to level us. But even in the face of all this, people find ways to discover moments of pleasure, even joy. Children and grandchildren, friendships — sometimes even spouses — are, perhaps the primary sources, but there are also quiet moments where you find an attractively colored stone or the birds in the power lines looking like minims and quavers on a music staff. 

The world gives us these things and we are offered the opportunity to observe them and find beauty, pleasure and enjoyment. Given the misery around us, such bits are essential. 

I cannot claim to have suffered much in life, although it feels as if I have, but the pleasure of things gives me great comfort. 

But more, the awareness of the physical existence of our surroundings can make us more immediately aware of being alive. So much of our daily routine is autonomic, barely observed in the passing. But a keen attention paid to the rocks, weeds, doorknobs, faucet handles, cloud patterns, colors of the cars that pass us on the road, dust on the sills, make us recognize that we are living parts of a whole. A stone set in a bezel. 

Paying attention fills our selves and enlarges us. This is more than mere pleasure, but the pleasure is central. It is the reason to pay attention in the first place. 

It also anchors us in physical reality, or at least our perception of it. If we are open to the things of this world, we are less likely to careen off into various ideological morasses and delusional idealisms. Such are the stuff of words and schema. But the solid world of apples, bottles, pork chops, gudgeons and pintles tethers us to the earth. 

There are those who get their satisfaction from ideas, doctrine or ideology, but those are pleasures of the mind, divorced from the muddy, sun-spattered physical world. Words are fine things, but they are always abstracted, like a picture of the world rather than a garden. Framed rather than expansive. 

And so, I have to laugh every time I hear of Americans as being “materialists,” when the average citizen barely pays attention to the material world, but rather to ideas about the material world — ideas such as status, acquisition or wealth. These are not material values, but, in a sense, spiritual values. If we were truly materialistic, we would never tolerate walnut-woodgrain plastic. 

No, the physical composition of their existence is simply not a high priority for most Americans. When we say Americans “worship the almighty dollar,” we aren’t saying that they value material objects over spiritual ones, but rather that they place worth on one set of spiritual values instead of another, more worthy set.

Money, after all, isn’t a physical object. It isn’t material. It is no more physical than an inch or a pound. It is a measuring item, to measure wealth.

Real wealth is the possession of useful or meaningful things. To own land, or to grow 40 acres of artichokes is to possess wealth. You can eat artichokes; you can’t eat money.

Money cannot be worn, it cannot be used to build with. It must be translated back from its symbolic existence to a material existence by spending it.

I’m not saying that money isn’t nice to have around. But that it is a mental construct, not a physical reality. (This is becoming ever clearer as we give up carrying cash and instead spend immaterial sums by the passing of a plastic card through a reader.) If we want wealth, it isn’t because sewn together, dollar bills make a nice quilt.

Even the things Americans spend their money on tend to be owned for spiritual rather than physical reasons. If we want to own a BMW or a Lexus, it isn’t because these are better cars than a Honda or a Ford — though they may be (I’m not convinced) — but because they are status symbols that let other Americans know where we rank on the totem pole.

Armani suits and Gucci bags are not something most Americans really enjoy on a physical level. They are the civilized equivalent of the eagle feathers the chief wears, or the lion-ruff anklets worn by the Zulu leader: They confer prestige and denote status.

These are spiritual values, albeit of questionable worth.

As a matter of fact, America would be a whole lot better off if it were more materialistic. The planet is bursting with stuff: It all has a texture, a feel, a smell, a taste, a sound. If we were materialistic, we would be aware of how much richness the material existence affords, and we would revel in it. We would be mad — as Walt Whitman says — for us to be in contact with it.

And what is more, the deeper we involve ourselves in the physical world, the more spiritualized we would become — that worthy spirituality. It is because we are so un-materialistic that our environment suffers so. We don’t value the physical world we live in. It doesn’t bother us that there are fewer birds singing in the morning, or that codfish are disappearing.

In part, this is a remnant of the contempus mundi that was fostered under Medieval Christianity. It is that suspicion of the physical world that the Old World monks felt would seduce them from the righteousness of prayer and ritual.

We have inherited the contempt, but without the prayer. It leaves us in a hollow place.

As an adult I have come not to trust anyone who doesn’t love the physical world.

I don’t trust such a person to make policy choices about oil drilling or lawn seeding. I cannot imagine how it is possible not to fall in love with the things of this world, but I see just that happening all the time.

(I find it amusing that Republicans and Communists are indistinguishable in their belief that the central truth of existence is economic.) 

I pick up the lump of spring earth and squeeze it in my fist to judge whether it is time to plant my potatoes. I listen for the birds globing and twisting in murmuration as they rise from the trees in the morning. I look for the light caught in the cholla spines and the twill in my gabardine. There is velvet in heavy cream and scratchiness in wool blankets.

The physical sensations make us more aware, more awake. The love of the physical world keeps us from becoming dullards. Living in a world of symbol and status dulls us. At its worst, it leads to ideology, and all ideology is a straitjacket, suitable only for a common form of madness.

It is what Carlos Williams means when he says that “So much depends on a red wheelbarrow glazed with rainwater beside the white chickens.” So much depends. As he wrote in Patterson: “No ideas but in things.”

Yes, I am in love with the things of this world. I lament having eventually to leave it all behind, but am grateful for the years I am alive.

Click on any image to enlarge

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One very trendy New York artist has said, ”Money creates taste,” but the truth is otherwise. Money can create fashion, but never taste. 

In fact, more often than not, the only taste that seems to come from wealth is bad taste, and that in huge, ostentatious quantities. 

For instance, the money of George Vanderbilt poured into the mountains of North Carolina near Asheville has created a garish monument to obscene wealth and acquisitional excess called the Biltmore Estate. 

Begun in 1887, it is a 250-room mansion in phony French chateau style that took an army of stonecutters and craftsmen six years to finish. Even today, in the possession of Vanderbilt’s descendants, it is the largest private home in America, situated on 8,000 acres of North Carolina mountain real estate. This has shrunk from its original 125,000 acres. 

It is an astonishing collection of bric-a-brac and great art treated as bric-a-brac. Durer engravings are treated like knickknacks, like so much plundered lucre, heisted from the trove of Europe to show off to admiring Americans, unable to create great art, but sure as hell able to buy it. 

Designed by the ”architect to the robber barons,” Richard Morris Hunt, it is a mind-boggling showcase of things to gawk at, but not to admire. 

It took six years and 1,000 men to build. With a 390-foot facade, the house has more than 11 million bricks, 250 rooms, 65 fireplaces, 43 bathrooms, 34 bedrooms and three kitchens, all of which are contained on over four acres of floor space. 

Bowling alley

Bowling alley

The massive stone spiral landscape rises four floors and has 102 steps. 

Through its center hangs an iron chandelier weighing 1,700 pounds. 

Inside can be found a vast collection of art and furniture, more than 70,000 cataloged items, including 23,000 books, furniture from 13 countries, more than 1,600 art prints and hundreds of paintings. One cannot help but think of Citizen Kane

There were indoor bowling, billiards, a swimming pool, a gym. Outdoors, there were croquet, fishing, horseback riding, more swimming and hunting, hiking and camping. 

It is a monument to excess, of a kind Bill Gates can only dream about. 

The Vanderbilts could entertain a few close friends at a dinner table that could seat 64 guests in a banquet hall that is 72 feet long. Meals served at the table were usually seven courses long and required as many as 15 utensils per person. banquet hall

Enough fresh fish to feed 50 people was shipped in daily from New York City. Lobster, twice a week. 

But then, the Vanderbilts were wealthy people. 

George was a grandson of Cornelius Vanderbilt, aka the Commodore, who is best remembered as one of the great robber barons of American monopoly capitalism. It was the Commodore’s son, William, who responded to questions of how the family business practices might affect the public by saying, ”The public be damned.” 

The Commodore paid for the Breakers in Newport, R.I., also designed by Hunt, which is a mere 70-room ”cottage.” 

It pales beside the splendiferosity of Biltmore House. 

In fact, the estate is so impressive, it’s a shame it isn’t beautiful. Instead, its a hodgepodge of architectural styles, each displayed with the same aesthetic care as the collected artwork, which is often hidden behind furniture. 

Hunt pulled together a little of this and a little of that, with no controlling idea, so the house is a kind of architectural landfill. 

Library, ca. 1910

Library, ca. 1910

There are some very nice details, but they never add up to a satisfying whole. Instead, like a meal of too much rich food: garlicked langostinos and chocolate cake, they sit in the belly undigestible, waking you up in the middle of the night with disturbing dreams. 

It certainly isn’t aesthetics that brings the crowds. There may be a great deal of art on the walls of the Biltmore mansion, but these gawkers would not be paying the hefty admission price to see Claudes and Renoirs. No, like some tabloid version of ”America’s Most Wanted Mansions,” it is the excess and wealth that bring them in. They want to see how real money lives. 

For Americans have an oddly unsolved double standard when it comes to wealth. They are decidedly democratic in the sense that they believe, fervently, that no one is better than anyone else. They wear their sloganed T-shirts and shorts to prove it. But they don’t imagine that this equality rests at the level of a working middle class. No, they imagine an equality where everyone wins the lottery and has tons of moolah and can make themselves just such a mansion to live in and watch Wheel of Fortune while their servants bring them lite beer and corn nuts. 

It is a proletarian dream of money: Cash without the scruples of good taste. Let’s all put a dozen Jaguars in the garage. Let’s light cheap cigars with $100 bills and bring Uncle Ed around for a game of snooker in the basement while the kids bang away, attempting Heart and Soul on the Steinway. 

For these crowds of gawkers at the Biltmore see the Vanderbilt family as a 19th-century version of the Lotto grand prize. 

And I’m afraid, the Vanderbilts have obliged them by building the world’s largest, most expensive double-wide.with trailer

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The dollar isn’t what it used to be.

I’m not talking economics here; I’m talking esthetics. And actually, the dollar bill is about the only one that actually IS what it used to be. The U.S. mint and the Bureau of Engraving and Printing have redesigned most of our money in ways that show a miserable falling off in design and execution.

Our $5, $10 and $20 bills and our coins have suffered a severe drop in quality when considered as art.

Yes, money is art, whether it’s the engraving that makes up the bills or the bas-relief sculpture on our coins. There are long histories in both as art mediums, from the intricate lozenge-and-dot portraits of the 17th and 18th centuries and the commemorative medallions struck from the Renaissance on.

But craftsmanship at the mint and at the Bureau of Engraving and Printing has declined precipitously, leaving us with wallets full of bad art. This wouldn’t be so noticeable if the older coins and bills hadn’t been so beautifully made.

Look at an old bill, before the anti-counterfeiting “improvements” of the 21st century. Not only are the portraits more lifelike — there’s a personality behind the eyes in Grant’s picture on the $50 bill — the designs also are fuller, more detailed and graceful, full of trailing acanthus and olive leaves.

The vegetative growth and architectural motifs that used to grace our bills announced our national fecundity. We were a waxing moon, a rising tide. The scrollwork and border ornament recalled the inventive bustle of the Renaissance.

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The new bills, full of iridescent ink, microprinting and watermarks to discourage counterfeiting, are defensive and speak of a nation feeling the need to protect itself. There is no room now for the purely ornamental or decorative profusion of the old designs. Everything there has a purpose, stripped down like some typographic battlement.

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Genuine beauty comes from an effusion of confidence and grace; in contrast, our new bills look as though they were designed by forensic engineers.

Even worse are the newer coins, which look less like legal tender and more like tokens at a state fair. Or perhaps you catch yourself trying to peel back the foil to eat the chocolate inside.

The portraits on them are an embarrassment — one observer noted that the frontal portraits must have been “zombie presidents.”

One problem is that the coin designers have chosen to represent the faces not in profile, but head-on. It’s hard to make a shallow relief sculpture of a full face without having the nose stick out too much. The new coins try, but because they have to be flat — after all, they have to stack — the nose gets squashed flat into the cheeks, and the eyebrow ridge stick out as much as the nose. Hence the zombie look.

Looks not important

Madison looks more like Count Olaf in the Lemony Snicket movie than a founding father. Jefferson has an eyebrow ridge like Frankenstein’s monster.

madison snicket

The “Return to Monticello” nickel is just as bad, with its oddly squished portrait of Jefferson, off-center on the coin’s front.

The problem is that the rationale for changing the design is conceptual, not visual.

As Edmund Moy, most recent director of the U.S. Mint (resigned in 2011, leaving the office vacant), said, “We are proud of the result of interesting design innovations like the forward-facing Jefferson nickel, so appropriate in showing a forward-thinking president who had the foresight to expand our country westward through the Louisiana Purchase.”

Fine metaphor, lousy image. There’s a reason we have used profiles since the beginnings of coinage some 2 millennia ago.

The worst is probably the new State Quarters series. The many state designs vary in quality, but it’s the road-kill George Washington on the front that’s the main problem.

These things are hard to describe in words, but reach into your pocket and pull out some art — I mean, some change — to see for yourself.

If you have more than a couple of quarters, at least one is likely to be the old eagle-backed quarter that has been standard since 1932, and another will probably be one of the new state quarters.

Look at Washington’s head on both. The old head was satisfying and sculptural; the new head is flat, ugly and can’t make up its mind if it wants to be bas-relief sculpture or incised drawing. Sculpture and drawing are different things, and they don’t sit well together in such a tiny space as a coin.

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“Relief on most modern coins is lower,” says Michael White, spokesman for the Mint, “because of volume and vending-machine usage. When you make billions of coins, you don’t do the same relief.”

Little relief in sight

In fact, there’s hardly any relief at all.

You can see that confusion between the three-dimensional sculpture and the outlined two-dimensional drawing on many of the individual state designs. The Michigan quarter is practically nothing but an outline map of the state. That isn’t sculpture. Coins this dull could be molded out of plastic and tossed out at Mardi Gras parades.

Even the space around Washington’s head is a disgrace. Move the old quarter in the light to notice that the background space is not flat, but dish-shaped. Because it’s modulated, it catches the light as it moves in a way that makes the space — even the empty space — come alive. But the new quarter has a flat, uninflected background, as if no one really cared or paid attention.

All around, the founding fathers’ portraits have lost their vitality. Look at the lifeless portraits on the newer $5, $10, $20 and $50 bills. Hamilton’s nose is out of joint on the $10.

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Look at Andrew Jackson on the $20 and ask yourself, “What’s going on with those shoulders?” His head looks like a giant paste-on over what might be taken for a volcano.

Aside from poor draftsmanship, there’s a lowering of craftsmanship in the bills.

The problem is that money is printed by engraving, and the engraving process is a slow, exacting one that few people have either the talent or patience for anymore.

We live in a time that moves much faster than it did in the 16th, 17th or 18th centuries, when engraving rose to a peak of craftsmanship. We don’t want to spend the time to do it anymore.

The engraver has to cut a line in a metal plate using a sharp metal burin. For the lozenge-and-dot technique used for portraiture, a series of parallel lines have to be drawn to follow the contours of the face. They are incised more shallowly in areas that should be light and more heavily in darker areas. Keeping the pressure even is a task for someone who has a great deal of time to spend getting it right.

In the details

Few people have the patience needed or the courage to attack a metal plate knowing that making a mistake means having to start over again.

We’re a nation with ADD, and our money shows it. The esthetic concern fades away. Who actually looks at money, anyway?

Perhaps decline is a historical inevitability. One remembers the incredible flowing drapery carved by Greek and Roman sculptors and the slow decline of the art into the third and fourth centuries, when the drapery folds no longer had any relation to the body underneath.

This is what happens when people lose their ability to see, to look with attention. It has often been said that we live in a visual culture, but that’s not really true. We may have given up the written word, but what we are calling visual is really just a written symbol: The stick-figure female that signifies the women’s restroom. It is an ideogram. You read such symbols, not see them. It gives up its meaning instantly.

A real woman, in contrast, can be studied for a lifetime.

There are hopeful signs. The initial design update of the bills had a giant medallion holding the presidential portraits. But instead of placing the medallion in the center, they shifted it off to the side. It may have looked more au courant, but it was totally out of balance.

But the newer bills, such as the most recent $5 bill, has done away with the medallion altogether, and although Lincoln is still large, he fits into the design better without the space-eating oval surrounding him. And with the addition of subtle colors, a line of stars and an eagle, it begins to recover from the disaster of the previous design.

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They haven’t attacked the $1 bill yet. Perhaps that’s because the naked dollar simply isn’t worth counterfeiting.

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Money facts

* George Washington first appeared on a $1 bill in 1869.

* It wasn’t until 1907 that someone figured out that a lower relief, matched to the same height as the rim of a coin, would allow the coins to be stacked evenly.

* The first coin with a president on the front came in 1909, when the Lincoln-head penny made its debut on the centennial of Lincoln’s birth. The Washington quarter (1932) came second, followed by the Jefferson nickel (1938) and the Roosevelt dime (1946).

* The 5-cent nickel isn’t the only one: There used to be other nickels, worth 3 cents and 1 cent.

* The Eagle is not a nickname but a congressionally mandated coin with a $10 value. It’s no longer in circulation. There were also Double Eagles ($20), Half Eagles ($5) and Quarter Eagles ($2.50).

* Nickels were originally called half-dimes. Dime was originally spelled disme.

* The $10 bill was once called a sawbuck because a Roman numeral X on its face reminded some of a carpenter’s sawbuck. A $20 was called a double sawbuck.

* The $5 used to be nicknamed a fin, as in, “Buddy, can you spare a fin?”

* We are familiar with Washington on the $1 bill; Jefferson on the $2; Lincoln on the fiver, Hamilton on the sawbuck, Jackson on the $20, Grant on the $50 and Benjamin Franklin on the infrequently used $100 bill. But there used to be higher denominations: William McKinley on the $500, Grover Cleveland on the $1,000, James Madison on the $5,000 and Salmon P. Chase on the $10,000.

* Salmon Chase, secretary of the Treasury under Lincoln, was also on the first $1 bill (1862, when he was still in office — no shrinking violet, Chase).

* Martha Washington is the only woman whose portrait has appeared on a U.S. currency note. It appeared on the face of the $1 Silver Certificate of 1886 and 1891 and on the back of the $1 Silver Certificate of 1896.

* The highest denomination note ever put in circulation was Hungary’s 100 million-billion pengo, issued in 1946, worth about 20 cents at the time.


It is a commonplace that America is materialistic, that it grasps after money and wealth and lacks the spiritual values it used to have.
Of course, that nostalgic view ignores that Americans have always chased wealth: It’s built into the Constitution.
But more importantly, it ignores the fact that America isn’t really materialistic at all, and in fact, is largely indifferent to the material world.
If we were really materialistic, we would never tolerate walnut-woodgrain plastic.
No, the physical composition of their existence is simply not a high priority for most Americans. Yes, they are after wealth, but wealth isn’t a material value, but a spiritual one.
When we say Americans “worship the almighty dollar,” we aren’t saying that they value material objects over spiritual ones, but rather that they place worth on one set of spiritual values instead of another, more worthy set.
Money, after all, isn’t a physical object. It isn’t material. It is no more physical than an inch or a pound. It is a measuring item, to measure wealth.
Real wealth is the possession of useful or meaningful things. To own land, or to grow 40 acres of artichokes is to possess wealth. You can eat artichokes; you can’t eat money.
Money cannot be worn, it cannot be used to build with. It must be translated back from its symbolic existence to a material existence by spending it.
I’m not saying that money isn’t nice to have around. But that it is a mental construct, not a physical reality. If we want money, it isn’t because sewn together, dollar bills make a nice quilt.
Even the things Americans spend their money on tend to be owned for spiritual rather than physical reasons. If we want to own a BMW or a Lexus, it isn’t because these are better cars than a Honda or an Ford — though they may be (I’m not convinced) — but because they are status symbols that let other Americans know where we rank on the totem pole. Armani suits and Gucci bags are not something most Americans really enjoy on a physical level. They are the civilized equivalent of the eagle feathers the chief wears, or the lion-ruff anklets worn by the Zulu leader: They confer prestige and denote status.
These are spiritual values.

As a matter of fact, America would be a whole lot better off if it were more materialistic. The planet is bursting with stuff: It all has a texture, a feel, a smell, a taste, a sound. If we were materialistic, we would be aware of how much richness the material existence affords, and we would revel in it. We would be mad — as Walt Whitman says — for us to be in contact with it.
And what is more, the deeper we involve ourselves in the physical world, the more spiritualized we will become — that worthy spirituality. It is because we are so unmaterialistic that our environment suffers so. We don’t value the physical world we live in. It doesn’t bother us that there are fewer birds singing in the morning, or that codfish are disappearing.
In part, this is a remnant of the contempus mundi that was fostered under Medieval Christianity. It is that suspicion of the physical world that the Old World monks felt would seduce them from the righteousness of prayer and ritual.
We have inherited the contempt, but without the prayer. It leaves us in a hollow place.
As an adult I have come not to trust anyone who doesn’t love the physical world.
I don’t trust him to make policy choices about oil drilling or lawn seeding. I cannot imagine how it is possible not to fall in love with the things of this world, but I see just that happening all the time.
I pick up the lump of spring earth and squeeze it in my fist to judge whether it is time to plant my potatoes. I listen for the birds globing and twisting as they rise from the trees in the morning. I look for the light caught in the cholla spines and the twill in my gabardine. There is velvet in heavy cream and scratchiness in wool blankets.
The physical sensations make us more aware, more awake. The love of the physical world keeps us from becoming dullards. Living in a world of symbol and status dulls us. At its worst, it leads to ideology.
Would that America really were a materialistic society.