Stefan Simchowitz Read Through Nassim Nicholas Taleb's SKIN IN THE GAME

Stefan Simchowitz

Stefan entered the art world as an EVENT. As a BLACK SWAN as Nassim Taleb might say.

I dont upload books from Amazon anymore if at all possible. Sorry it is not so good an image as Amazon's

Stefan seems to not fully understand his extraordinary position in the art world at this time as he is simply following himself. So far no one is following him but that is just a temporary lag.

I have written my reading of him through Continental Philosophers, particularly Baudrillard and Walter Benjamin. To me he has moved the "selling" of art far away from his idea of collecting. To summarize again he buys directly from the artist he prefers, holds the pieces in his own collection, and uses his ability to make the artist visible and collectible to others. No gallery, no stable, no trotting them around for PR so they can stay in their studios and WORK!

On reading a blog post from one of my favorites Nassim Nicholas Taleb from his latest book:

SKIN IN THE GAME

Now we have the sound bite for Stefan. 

What Stefan has done is HAVE SKIN IN THE GAME! !!!

This is clear. Correct? Stefan has put his money where his eyes have chosen. 

He will profit from his choice. Or not. 

The artist will profit more also. Or not.

So far Stefan is doing very well.

We can say he has a very good eye.

Here's one way artists find him:

And when you read the Nassim Taleb link on Skin in the Game you will see why Stefan is changing the art collecting world. And Stefan will see why also.

NASSIM NICHOLAS TALEB 

just told him why!

PART 2 REREADING PIRSIG'S ZEN AND THE ART OF MOTORCYCLE MAINTENANCE

The Sutherlands accompany Pirsig in the beginning part of this road trip from Minnesota to California. Their differences lead to explanations of Pirsig's dichotomy of understanding in people. He divides human understanding into two kinds - classical understanding and romantic understanding. 

At this point in his story Pirsig is still thinking inside the Dominating Discourse of the classical Hegelian dialectic. He has not yet met the unknown Foucault head on in his thinking. He is still linear, continuous, progressive, historical.

A classical understanding sees the world primarily as underlying form itself. A romantic understanding sees it primarily in terms of immediate experience.

He will continue to expand on these definitions. The romantic is emotional, the NOW so prevalent in the 60's, the moment, the intuitive, the gut instinct. It is based on FEELINGS!

The classic is formal, logical, it accumulates past knowledge and information, it is reasonable.

Now we move to 1993 and the work of Jean Baudrillard in France with his Symbolic Exchange and Death.

A Monumental work in continental Philosophy

There is no doubt Baudrillard was pondering all this at the time Pirsig was, but he will not publish it fully until 1991-3. Baudrillard has been influenced by Foucault and now thinks genealogically saying it is really the only way to think. It is certainly the most powerful, decisive, analytical way to think and has become the DISCOURSE now by those who are the original thinkers in Continental Philosophy at this time. Pirsig is not yet there though he is following his solitary journey without anyone with whom he can discuss all that he is thinking. 

Baudrillard's great contribution to our understanding is his eliciting of the TWO ORDERS in our world. The Symbolic Order and the Order of Production. These are parallel orders co-existing. The Map and the Territory, encroaching more and more into the Symbolic Order.

Pirsig will introduce his former self named Phaedrus and bring us to another Baudrillardian conceptual frame, that of Alterity. A personal life continues until and if Destiny intervenes with DEATH. An EVENT in which the individual experiences their "almost death" leads to a splitting, the concept of alterity and the individual continues living as the same and also as other now. The two selves increasingly deviate apart from their former self and the present self. Pirsig introduces us to his former self named Phaedrus who was given shock therapy until all his philosophical thinking was wiped out, burned away. But their are shreds, fragments that tweak Pirsig's memory as he continues on his road journey and we will find out this journey has old places to be revisited in its agenda. Neither Foucault nor Baudrillard escaped unscathed from this thinking either BTW. It was their great good fortune that others were on this path with them while the entrenched academic powers fought them and continue to do so now in a much weakened position. One wonders that without the internet if all this European thought might not have fallen into the folds of archival history in our time in the US which despises it so.

Returning to the two modes of understanding - the Classical mode is in the Order of Production. It is cumulative, logical, reasonable and is part of the Dominating Discourse. It's primary attribute is its irreversibility. Capitalism resides in this order. The Romantic mode is in the Symbolic Order - emotional, intuitive, creative, changeable, and its primary attribute is its reversibility. These are the two great concepts Baudrillard has given us to understand the world we now live in. 

It is clear that Pirsig sees all this in his original way. He comes to it on his road trip. While Foucault labors in the archives with yellowed, torn, hardly legible old papers, Pirsig is coming to it at a slightly later time from Foucault who begins publishing in 1960 with Madness and Civilization, The Birth of the Clinic, The Order of Things and most importantly The Archaeology of Knowledge. 



This is what Pirsig is doing as he flies on his cycle through mountains, down into valleys of green and then desert, along rivers, through small towns staying the same through changing times. A wild ride paralleled by quiet, intense, arduous digging in libraries.

And Pirsig digs deeper than Foucault through his madness, risking it all once more.