Clear and Simple as the Truth has author Steven Pinker’s seal of approval

simple truthSteven Pinker, author of How the Mind Works, The Blank Slate, and The Sense of Style: The Thinking Person’s Guide to Writing in the 21st Century, was recently featured in The New York Times Sunday Book Review to, well, review books (among other things). Pinker covers everything from the current books sitting beside his bed on his nightstand to his dream literary dinner party, but one question and answer caught the Press’s attention in particular.

When asked if there were “any unexpected gems you came across” while researching his latest book “The Sense of Style,” Pinker names Mark Turner and Francis Noël Thomas’s Clear and Simple as the Truth. “Their model of ‘classic prose’ — the writer directs the reader’s gaze to something in the world — elegantly captures the differences between vigorous and turgid writing,” explains Pinker in the interview.

Not long after the Times interview (literally one day later) Pinker was published in The Chronicle Review of Higher Education for his explanation of why academics stink at writing. Here, Pinker turns to Turner and Thomas for help framing his argument. “In a brilliant little book called Clear and Simple as the Truth, the literary scholars Francis-Noël Thomas and Mark Turner argue that every style of writing can be understood as a model of the communication scenario that an author simulates in lieu of the real-time give-and-take of a conversation.”

“They distinguish, in particular, romantic, oracular, prophetic, practical, and plain styles, each defined by how the writer imagines himself to be related to the reader, and what the writer is trying to accomplish…Among those styles is one they single out as an aspiration for writers of expository prose. They call it classic style, and they credit its invention to 17th-century French essayists such as Descartes and La Rochefoucauld.”

For the New York Times Sunday Book Review, click here, and to read the rest of Pinker’s article in The Chronicle of Higher Education, click here.

 

 

Untranslatable Tuesdays – Media

media

To mark the publication of Dictionary of Untranslatables: A Philosophical Lexicon, we are delighted to share a series of playful graphics by our design team which illustrate some of the most interesting terms from the Dictionary. For week six in the “Untranslatable Tuesdays” series we present Media/Medium (of communication):

By the beginning of the twentieth century, the recognition of a family resemblance between the various “implements of intercommunication” meant that they could be compared and contrasted in profitable new ways. . . . The term “mass media” found its niche in scholarly articles by such influential American midcentury thinkers as Hadley Cantril, Harold Lasswell, and Paul Lazarsfeld. But European philosophers resisted this tendency. . . . For Sartre, Adorno, and their contemporaries, “mass media” was less an untranslatable than an untouchable sullied by intellectual and institutional associations with American cultural imperialism. . . . This resistance was soon exhausted. . . . Cognates like “multimedia,” “remediation,” and “mediality” proliferate globally. This reflects less the dominance of English than the collective urgency of an intellectual project. (Ben Kafka)

 

Untranslatable Tuesdays – Work

work-final

To mark the publication of Dictionary of Untranslatables: A Philosophical Lexicon, we are delighted to share a series of playful graphics by our design team which illustrate some of the most interesting terms from the Dictionary. For  the fourth in the “Untranslatable Tuesdays” series we present Work, with an abridged entry by Pascal David:

FRENCH       travail, oeuvre

GERMAN     Arbeit, Werk

GREEK       ponos, ergon

LATIN         labor, opus

The human activity that falls under the category of “work,” at least in some of its uses, is linked to pain (the French word travail derives from the Latin word for an instrument of torture), to labor (Lat. labor [the load], Eng. “labor”), and to accomplishment, to the notion of putting to work (Gr. ergasomai [ἐϱγάζομαι], Lat. opus, Fr. mise en oeuvre, Eng. “work,” Ger. Werk), which is not necessarily the oppo­site of leisure but can be its partner. With Hegel, work (Ger. Arbeit) becomes a philosophical concept, but it designates self-realization (whether the course of history or the life of God) rather than a reality that is exclusively or even primarily anthropological.

What does work mean to you?