From The Wall Street Journal:
What are “qualia”? I stumbled on the word recently in the Times Literary Supplement, where a review of novels by Neal Stephenson and Don DeLillo observed that both authors “are much concerned with qualia.” I looked up “quale,” the singular, in the Oxford English Dictionary, which defines it as “the property or quality of a thing; Philosophy a quality or property as perceived or experienced by a person; (also) a thing having certain qualities.”
This definition is as clear as mud. Does quale refer to something objective or to something subjective?
The OED gives 11 examples of how quale or qualia have been used, the first dating from 1654. Here are two recent examples. Philosopher A.J. Ayer: “So far as anything can be, qualia are pre-theoretical.” I have no idea what pre-theoretical means. The second is from an essay in the Philosophical Quarterly: “It is possible to hold that certain properties of certain mental states, namely those I’ve called qualia, are such that their possession or absence makes no difference to the physical world.”
The sentences suggest that quale refers to a subjective experience, which is what the philosopher Daniel Dennett says: Qualia is “an unfamiliar term for something that could not be more familiar to each of us: the ways things seem to us.”
I get it! Just as Monsieur Jourdain in Molière’s “Le Bourgeois Gentilhomme” is surprised to learn that he is speaking prose, so I am surprised to learn that my daily life is filled with qualia.
Quale and qualia are what I would call “fuzzy profound” words or phrases. They give the appearance that deep thinking is going on, but usually it isn’t.
Contemporary intellectual life, Saul Bellow implies in “Herzog” (1964), is filled with fuzzy-profound terms. Herzog writes to Martin Heidegger: “I should like to know what you mean by the expression ‘the fall into the quotidian.’ When did this fall occur? Where were we standing when it happened?”
. . . .
Perhaps the best-known fuzzy-profound word is “modernity.” The OED’s second definition is “an intellectual tendency or social perspective characterized by departure from or repudiation of traditional ideas, doctrines, and cultural values in favour of contemporary or radical values and beliefs (chiefly those of scientific rationalism and liberalism).”
. . . .
Some writers deem the present “late modernity”—and also, believe it or not, “liquid modernity.”
Link to the rest at The Wall Street Journal (Sorry if you encounter a paywall)
PG was reminded of George Orwell’s Politics and the English Language:
MOST PEOPLE WHO BOTHER with the matter at all would admit that the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it. Our civilization is decadent, and our language−−so the argument runs−−must inevitably share in the general collapse. It follows that any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light or hansom cabs to aeroplanes. Underneath this lies the half−conscious belief that language is a natural growth and not an instrument which we shape for our own purposes.
Now, it is clear that the decline of a language must ultimately have political and economic causes: it is not due simply to the bad influence of this or that individual writer. But an effect can become a cause, reinforcing the original cause and producing the same effect in an intensified form, and so on indefinitely. A man may take to drink because he feels himself to be a failure, and then fail all the more completely because he drinks. It is rather the same thing that is happening to the English language. It becomes ugly and inaccurate because our thoughts are foolish, but the slovenliness of our language makes it easier for us to have foolish thoughts. The point is that the process is reversible. Modern English, especially written English, is full of bad habits which spread by imitation and which can be avoided if one is willing to take the necessary trouble. If one gets rid of these habits one can think more clearly, and to think clearly is a necessary first step towards political regeneration: so that the fight against bad English is not frivolous and is not the exclusive concern of professional writers. I will come back to this presently, and I hope that by that time the meaning of what I have said here will have become clearer. Meanwhile, here are five specimens of the English language as it is now habitually written.
These five passages have not been picked out because they are especially bad−−I could have quoted far worse if I had chosen−−but because they illustrate various of the mental vices from which we now suffer. They are a little below the average, but are fairly representative samples. I number them so that I can refer back to them when necessary:
(1) I am not, indeed, sure whether it is not true to say that the Milton who once seemed not unlike a seventeenth−century Shelley had not become, out of an experience ever more bitter in each year, more alien (sic) to the founder of that Jesuit sect which nothing could induce him to tolerate. PROFESSOR HAROLD LASKI (Essay in Freedom of Expression)
(2) Above all, we cannot play ducks and drakes with a native battery of idioms which prescribes such egregious collocations of vocables as the Basic put up with for tolerate or put at a loss for bewilder. PROFESSOR LANCELOT HOGBEN (Interglossa)
(3) On the one side we have the free personality; by definition it is not neurotic, for it has neither conflict nor dream. Its desires, such as they are, are transparent, for they are just what institutional approval keeps in the forefront of consciousness; another institutional pattern would alter their number and intensity; there is little in them that is natural, irreducible, or culturally dangerous. But on the other side, the social bond itself is nothing but the mutual reflection of these self−secure integrities. Recall the definition of love. Is not this the very picture of a small academic? Where is there a place in this hall of mirrors for either personality or fraternity? ESSAY ON PSYCHOLOGY in Politics (New York)
(4) All the “best people” from the gentlemen’s clubs, and all the frantic fascist captains, united in common hatred of Socialism and bestial horror of the rising tide of the mass revolutionary movement, have turned to acts of provocation, to foul incendiarism, to medieval legends of poisoned wells, to legalize their own destruction of proletarian organizations, and rouse the agitated petty−bourgeoisie to chauvinistic fervor on behalf of the fight against the revolutionary way out of the crisis. COMMUNIST PAMPHLET
(5) If a new spirit is to be infused into this old country, there is one thorny and contentious reform which must be tackled, and that is the humanization and galvanization of the B.B.C. Timidity here will bespeak canker and atrophy of the soul. The heart of Britain may lee sound and of strong beat, for instance, but the British lion’s roar at present is like that of Bottom in Shakespeare’s Midsummer Night’s Dream−−as gentle as any sucking dove. A virile new Britain cannot continue indefinitely to be traduced in the eyes, or rather ears, of the world by the effete languors of Langham Place, brazenly masquerading as “standard English.” When the Voice of Britain is heard at nine o’clock, better far and infinitely less ludicrous to hear aitches honestly dropped than the present priggish, inflated, inhibited, school−ma’am−ish arch braying of blameless bashful mewing maidens. LETTER IN Tribune
Link to the rest at PublicLibrary.UK
PG doesn’t recall reading or hearing the term, “lee sound,” as included in paragraph (5) before.
He searched online and found a reference to “geddy lee sound,” on a website called TalkBase.com which evidently is a place where rock guitarists gather.
He further learned that Geddy Lee Weinrib is “vocalist, bassist, and keyboardist for the Canadian rock group Rush” but doubts base guitars was the image which the author of the Letter to the Tribune meant to evoke by using the term, “lee sound.”
(Although PG must acknowledge that “ears, of the world by the effete languors of Langham Place,” a phrase also included in the Letter in the Tribune, could be talking about a base guitar riff if Langham Place, (“a short street in Westminster, central London, England”) was hosting Geddy Lee rock concerts in 1946, when Politics and the English Language was first published.)
Unfortunately, the creator of the Geddy Lee sound was born in 1953, so that possible explanation fails. Additionally, PG was not able to find anything linking Mr. Lee’s guitar performances to “effete languors”.