Mr Palomar vacillates at length between these two views of the question. Then he decides: “There is no contradiction between the two positions. The break between the generations derives from the impossibility of transmitting experience, of saving others from making the mistakes we have already made. The real distance between two generations is created by the elements they have in common, that require the cyclical repetition of the same experiences, as in the behavior of animal species, handed down through biological heredity. The elements of real difference between us and them are, on the contrary, the result of the irreversible changes that every period evolves; these differences are the result of the historical legacy that we have handed on to them, the true legacy for which we are responsible, even if unconsciously sometimes. This is why we have nothing to teach: we can exert no influence on what most resembles our own experience; in what bears our own imprint we are unable to recognize ourselves.”
The model of models
In Mr Palomar’s life there was a period when his rule was this: first, to construct in his mind a model, the most perfect, logical, geometrical model possible; second, to see if the model is adapted to the practical situations observed in experience; third, to make the corrections necessary for model and reality to coincide. This procedure, developed by physicists and astronomers, who investigate the structure of matter and of the universe, seemed to Palomar the only way to tackle the most entangled human problems, those involving society, first of all, and the best way to govern. He had to be able to bear in mind, on the one hand, the shapeless and senseless reality of human society, which does nothing but generate monstrosities and disasters; and, on the other hand, a model of the perfect social organism, designed with neatly drawn lines, straight or circular or elliptical, parallelograms of forms, diagrams with abscissas and ordinates.
To construct a model – as Palomar was aware – you have to start with something; that is, you have to have principles, from which, by deduction, you achieve your own line of reasoning. These principles, also known as axioms or postulates, are not something you select; you have them already, because if you did not have them, you could not even begin thinking. So Palomar also had some, but since he was neither a mathematician nor a logician he did not bother to define them. Deduction, in any case, was one of his favorite activities, because he could devote himself to it in silence and alone, without special equipment, at any place and moment, seated in his armchair or strolling. Induction, on the contrary, was something he somewhat distrusted, perhaps because his experiences of it seemed vague and incomplete. The construction of a model, therefore, was for him a miracle of equilibrium between principles (left in shadow) and experience (elusive), but the result should be more substantial than either. In a well-made model, in fact, every detail must be conditioned by the others, so that everything holds together in absolute coherence, as in a mechanism where if one gear jams, everything jams. A model is by definition that in which nothing has to be changed, that which works perfectly; whereas reality, as we see clearly, does not work and constantly falls to pieces; so we must force it, more or less roughly, to assume the form of the model.
For a long time Mr Palomar made an effort to achieve such impassiveness and detachment that what counted was only the serene harmony of the lines of the pattern: all the lacerations and contortions and compressions that human reality has to undergo to conform to the model were to be considered transitory, irrelevant accidents. But if for a moment he stopped gazing at the harmonious geometrical design drawn in the heaven of ideal models, a human landscape leaped to his eye where monstrosities and disasters had not vanished at all and the lines of the design seemed distorted and twisted.
A delicate job of adjustment was then required, making gradual corrections in the model, so it would approach a possible reality, and in reality to make it approach the model. In fact, the degree of pliability in human nature is not unlimited, as he first believed; and, at the same time, even the most rigid model can show some unexpected elasticity. In other words, if the model does not succeed in transforming reality, reality must succeed in transforming the model.
Mr Palomar’s rule had gradually altered: now he needed a great variety of models, perhaps interchangeable, in a combining process, in order to find the one that would best fit a reality that, for its own part, was always made of many different realities, in time and in space.
In all this period, Palomar did not develop models himself or try to apply those already developed: he confined himself to imagine a right use of the right models to bridge the gap that he saw yawning, ever wider, between reality and principles. In other words, the way in which models could be managed and manipulated was not his responsibility nor was it in his power to intervene. People who concerned themselves with these things were usually quite different from him. They judged the models’ functionality by other criteria: as instruments of power especially, rather than according to principles or to consequences. This attitude was fairly natural, since what the models seek to model is basically always a system of power; but if the efficacy of the system is measured by its invulnerability and capacity to last, the model becomes a kind of fortress whose thick walls conceal what is outside. Palomar, who from powers and counter-powers expects always the worst, was finally convinced that what really counts is what happens
despite
them: the form that society is assuming slowly, silently, anonymously, in people’s habits, their way of thinking and acting, in their scale of values. If this is how things stand, the model of models Palomar dreams of must serve to achieve transparent models, diaphanous, fine as cobwebs, or perhaps even to dissolve models, or indeed to dissolve itself.
At this point the only thing Palomar can do was erase from his mind all models and the models of models. When this step is also taken, then he finds himself face to face with reality – hard to master and impossible to homogenize – as he formulates his “yesses” and his “noes”, his “buts”. To do this, it is better for the mind to remain cleared, furnished only by the memory of fragments of experience and of principles understood and not demonstrable. This is not a line of conduct from which he can derive special satisfaction, but it is the only one that proves practicable for him.
As long as it is a matter of demonstrating the ills of society and the abuses of those who abuse, he has no hesitations (except for the fear that, if they are talked about too much, even the most just propositions can sound repetitive, obvious, tired). He finds it more difficult to say something about the remedies, because first he would like to make sure they do not cause worse ills and abuses, and that if wisely planned by enlightened reformers, they can then be put into practice without harm by their successors: foolish perhaps, perhaps frauds, perhaps frauds and foolish at once.
He has only to expound these fine thoughts in a systematic form, but a scruple restrains him: what if a model did not result? And so he prefers to keep his convictions in the fluid state, check them instance by instance, and make them the implicit rule of his own everyday behavior, in doing or not doing, in choosing or rejecting, in speaking or in remaining silent.
THE MEDITATIONS OF PALOMAR
The world looks at the world
After a series of intellectual misadventures not worth recalling, Mr Palomar has decided that his chief activity will be looking at things from the outside. A bit nearsighted, absent-minded, introverted, he does not seem to belong temperamentally to that human type generally called an observer. And yet it has always happened that certain things – a stone wall, a seashell, a leaf, a teapot – present themselves to him as if asking him for minute and prolonged attention: he starts observing them almost unawares and his gaze begins to run over all the details, and is then unable to detach itself. Mr Palomar has decided that from now on he will redouble his attention: first, by not allowing these summons to escape him as they arrive from things; second, to attribute to the observer’s operation the importance it deserves.
At this point a first critical moment arrives: sure that from now on the world will reveal an infinite wealth of things for him to look at, Mr Palomar tries staring at everything that comes within eyeshot; he feels no pleasure, and he stops. A second phase follows, in which he is convinced that only some things are to be looked at, others not, and he must go and seek the right ones. To do this, he has to face each time problems of selection, exclusion, hierarchies of preference; he soon realizes he is spoiling everything, as always when he involves his own ego and all the problems he has with his own ego.
But how can you look at something and set your own ego aside? Whose eyes are doing the looking? As a rule, you think of the ego as one who is peering out of your own eyes as if leaning on a windowsill, looking at the world stretching out before him in all its immensity. So then: there is a window that looks out on the world. The world is out there; and in here, what is there? The world still – what else could there be? With a little effort of concentration Palomar manages to shift the world from in front of him and set it on the sill, looking out. The world is also there, and for the occasion has been split into a looking world and a world looked at. And what about him, also known as “I”, namely Mr Palomar? Is he not a piece of the world that is looking at another piece of world? Or else, given that there is world that side of the window and world this side, perhaps the I, the ego, is simply the window through which the world looks at the world. To look at itself the world needs the eyes (and the eyeglasses) of Mr Palomar.
So from now on Mr Palomar will look at things from outside and not from inside. But this is not enough: he will look at them with a gaze that comes from outside, not inside, himself. He tries to perform the experiment at once: now it is not he who is looking; it is the world of outside that is looking outside. Having established this, he casts his gaze around, expecting a general transfiguration. No such thing. The usual quotidian grayness surrounds him. Everything has to be rethought from the beginning. Having the outside look outside is not enough: the trajectory must start from the looked-at thing, linking it with the thing that looks.
From the mute distance of things a sign must come, a summons, a wink: one thing detaches itself from the other things with the intention of signifying something . . . What? Itself, a thing is happy to be looked at by other things only when it is convinced that it signifies itself and nothing else, amid things that signify themselves and nothing else.
Opportunities of this kind are not frequent, to be sure; but sooner or later they will have to arise: it is enough to wait for one of those lucky coincidences to occur when the world wants to look and be looked at in the same instant and Mr Palomar happens to be going by. Or rather, Mr Palomar does not even have to wait, because these things happen only when you are not awaiting them.
The universe as mirror
Mr Palomar suffers greatly because of his difficulty in establishing relations with his fellow-man. He envies those people who have the gift of always finding the right thing to say, the right greeting for everyone, people who are at ease with anyone they happen to encounter and put others at their ease; who move easily among people and immediately understand when they must defend themselves and keep their distance or when they can win trust and affection; who give their best in their relations with others and make others want to give their best; who know at once how to evaluate a person with regard to themselves and on an absolute scale.
“These gifts,” Palomar thinks with the regret of the man who lacks them, “are granted to those who live in harmony with the world. It is natural for them to establish an accord not only with people but also with things, places, situations, occasions, with the course of the constellations in the firmament, with the association of atoms in molecules. That avalanche of simultaneous events that we call the universe does not overwhelm the lucky individual who can slip through the finest interstices among the infinite combinations, permutations and chains of consequences, avoiding the paths of the murderous meteorites and catching only the beneficent rays. To the man who is the friend of the universe, the universe is a friend. “If only,” Palomar sighs, “I could be like that!”
He decides to try to imitate such people. All his efforts, from now on, will be directed towards achieving a harmony both with the human race, his neighbor, and with the most distant spiral of the system of the galaxies. To begin with, since his neighbor has too many problems, Palomar will try to improve his relations with the universe. He avoids and reduces to a minimum his association with his similars; he becomes accustomed to making his mind a blank, expelling all indiscreet presences; he observes the sky on starry nights; he reads books on astronomy; he becomes familiar with the notion of sidereal spaces until this becomes a permanent item in his mental furniture. Then he tries to make his thoughts retain simultaneously the nearest things and the farthest: when he lights his pipe he is intent on the flame of the match that at his next puff should allow itself to be drawn to the bottom of the bowl, initiating the slow transformation of shreds of tobacco into embers; but this attention must not make him forget even for a moment the explosion of a supernova taking place in the great Magellanic Cloud at this same instant, that is to say a few million years ago. The idea that everything in the universe is connected and corresponds never leaves him: a variation in the luminosity in the Nebula of Cancer or the condensation of a globular mass in Andromeda cannot help but have some influence on the functioning of his record-player or on the freshness of the watercress leaves in his bowl of salad.