“. . a building has to start in the unmeasurable aura and go through the measurable to be accomplished. . . . the only way to get it into being is through the measurable. . . . in the end when the building becomes part of living it evokes unmeasurable qualities.” Louis Kahn
Aesthetic creation invariably entails combined, patterned arrangements of essential elements, in spatial and temporal form, that evoke sensual and emotional and thoughtful experience. There arises, in some mysterious way, joy and meaning. People differ in their capacity for aesthetic enjoyment. There is music, visual art, sculpture, literature, drama, and even food. And there is place – architecture. Louis I. Kahn was an artist of architecture.
This small, strange man with a burn-scarred face practiced architecture in Philadelphia, and taught at the University of Pennsylvania. In the documentary film, My Architect, his son Nathaniel tells us his story. Louis Kahn had three separate families. . . simultaneously, . . .and he never owned or drove a car. He died a lonely, premature death in a Philadelphia train station.
In the early 2oth century, building materials – steel, glass, and other metals – became available in stronger and more diverse components, and this had a sudden and dramatic impact on the possibilities of architecture. These materials made possible a quick and easy facade design, with artificial size, space and suspension. The result was, well, . . . Modern . . . architecture: buildings that were new, dazzling, and original, but so quick and easy as to be able to hide structural methods and ignore thoughtful human purpose and scale – which they often then did.
Louis Kahn visited the ruins of ancient Egypt, and Greece, and Rome, and found inspiration. He saw in the ancient buildings that architecture could have “a sense of eternity, of timelessness, and of unchanging perfection.” He called this Monumentality. Buildings could have gravity, and architects could deliver more than just what seems needed: “Need comes from the known. Supply only what is lacking brings no lasting joy. Did the world need the 5th symphony before Beethoven wrote it?” “Give spaces as much nobility as possible, change corridors into galleries, lobbies into places of entrance”.
Above all, for Louis Kahn, buildings should reflect how they are made, and materials should be used in compliance with their natural character, revealing the methods of the builder. Support and weight should be visibly sensible. “No space is an architectural space unless it has natural light“. Architecture should enhance human community. He lost an early battle to keep the automobile out of central Philadelphia design.
At the Kimball Art Museum . . .the Salk Institute . . .the Bangladesh National Capital . . .the Fisher House, one can feel Louis Kahn’s enduring gift, a timeless aesthetic of space.
“the Bangladesh National Capital at Dhaka possesses a monumentality unlike anything to come before in the history of architecture – at once ancient and modern, literally hand-built largely of modest, locally produced materials, . . .its spaces are scaled to the highest aspirations of humanity.” Phaidon, Louis I. Kahn, Robert McCarter, 2005.
https://thinkagainonline.com/wp-content/uploads/2017/10/ThinkAgain-nsq.jpg00Think Againhttps://thinkagainonline.com/wp-content/uploads/2017/10/ThinkAgain-nsq.jpgThink Again2011-02-12 20:14:112017-10-22 13:28:00Architecture Artist
In 42 B.C.E., Octavius, the nephew of Julius Caesar, became Emperor Augustus. Until his death in 14 C.E., as the deity of Imperial Rome, he Romanized the known Mediterranean world, and launched modern history.
In the lands of Galilee and Jerusalum and Jericho, between Sinai and Phoenicia and Syria, on the eastern shores of the Mediterranean Sea, lived a subsistence farming, communal people. Theirs was a culture of food purity, of bathing with running water, of sanctity of family and marriage, and of a covenantal relationship to an un-nameable God, a one true God. Their lands belonged to this God, its fruits were to be shared in sacrifice to God. Every seventh day was for rest, and for God.
In 63 B.C.E., the Romans came. While hunting pirates from Turkey who were raiding grain ships on their way to Rome, Pompey the Great marched thru Armenia, Syria, and then to Jerusalem, where he seized the Temple, conquered Judaea, and established the Roman Province, Syria Palastina. He eventually married Julius Caesar’s daughter, she died in childbirth along with their child. In civil war, at Pharsalus, against his brotherin-law, Pompey was defeated. He escaped to Egypt, but was put to sword coming ashore.
Herod the Great came to rule in Syria Palastina, in collaboration with Rome. He rebuilt the Jerusalem Temple into a wonder of the ancient world. He built a great port city, Caesarea, and cities in the heartland – Tiberius in Galilee, and Sepphoris, just four miles from Nazareth. With this Romanization, farming was commercialized and families were dispossessed, Roman patronage broke communal bonds, Roman money invaded traditional exchange, and – worst of all – piety to Roman power brought sacrilege – graven images near the Temple.
Local resistance grew. A baptism movement developed. Water immersion re-enacted the crossing of the Jordan of the ancestors, symbolically re-committing to traditional history. The leader was beheaded by Herod’s son. An apocalyptic sect retreated into the caves near the Dead Sea. Collaborators and Roman officials were assassinated. A Kingdom of God movement arose in Galilee, advocating radical egalitarianism – shared living, non-violent resistence, and a dangerous rejection of Roman imperial divinity. Their charismatic leader, in Jerusalem during Passover, protested the money commerce that invaded the Temple. He was swiftly arrested, and gruesomely crucified. His movement lived on, his followers moved out to Antioch, Corinth, Thessalonica, and Rome. They came to be blamed for a great fire in Rome, and Nero put their leaders to death. Revolts in Jerusalem and the surrounding lands attacked Roman legions. In a surprise victory, The Eagle Standard of the Twelfth Roman Legion was captured. Roman honor was stained. Nero dispached Vespasian, who, with his son, Titus, sieged and re-conquered Jerusalem. The Great Temple, all but the Western Wall, was destroyed.
“While the Temple blazed, the victors plundered everything that fell in their way and slaughtered wholesale all who were caught. No pity was shown for age, no reverence for rank: children and greybeards, laity and priests alike were massacred.” Josephus,Jewish War, 6.6.271
In February 2011, Watson the IBM computer beat two humans in the game of Jeopardy!. Watson was programmed with massive information – some 200 million pages, 15 terabytes. He can process 500 million books per second. He ‘listens’ for key words in a clue, then matches them with clusters in his memory, then cross checks them against contextual information that is offered, and then ‘buzzes’ a decision when his statistical analysis finds the likelihood of a match.
Alan Turing would not be surprised. “I believe that at the end of the century the use of words and general educated opinion will have altered so much that one will be able to speak of machines thinking without expecting to be contradicted.” 1950. Turing was the British mathematician who broke the Nazi Enigma security code. He was also a homosexual, which was a crime in England during his lifetime. A lover blackmailed him. Turing sought police help. He would not deny his homosexuality. Despite his great service to the war effort, he was placed on house arrest, and ordered to receive female hormone treatments.
Mathematicians in his time sought to unify the truths of numbers, geometry, language, and logic. With mathematics and grammar, and self evident axioms and propositions, they sought a symbolic logic that could derive all knowable truth. Was this possible? Kurt Gödel ultimately proved that. . . no, such a system was not possible. There are inevitably truths in any system of logic that can not be proven within that system.
Turing’s genius was to see that in the mechanics of functioning devices, machines that really work must embody some kind of truth. He utilized the most basic element of logical mathematics, the binary system, 0/1, and then conceptualized the mechanical expression of the most basic operations, the Boolean operations: and, or, not, if and only if, and never. He created a process of physically ordering events in time along a moving tape, and applied ordered ‘sets-of-rules’ to discrete ‘events’ – positions on the tape. He then proved, mathematically, that this Turing machine could compute anything logical or mathematical. He had derived the theoretic essential elements of Mind, and defined the structure of the modern computer.
His mother would often say that he was so . . .”literal minded“. This was autism. Turing used his intellect to compensate for limited emotional understanding. Indeed, like Spock of Star Trek, he was machine-like himself. He found himself defending machines against the outrage that machines could be intelligent.
And to him, humans weren’t so wonderfully thoughtful. They clearly and profoundly misjudge, after all, the simple meaning of sexual preference. He mocked their faulty reasoning: Turing believes machine think. . . .Turing lies with men. . . . Therefore machines do not think
Turing loved Walt Disney’s Snow White and the Seven Dwarfs, particularly the scene where the Queen plots with the Raven to entice Snow White to bite into a poisoned apple, so that she, the Queen, can then be ‘the fairest in the land’. He was found dead, on June 8, 1954, alongside a bitten apple dipped in cyanide.
“The private ego is the most precious thing we each have, and it is far more vulnerable now than ever before” Tomorrow’s People, Susan Greenfield, 2003
Modern Madness, by Louis Sass, 1992, explores the disordered self of schizophrenia to illuminate the nature of normal psychology. The self, it seems, is not a self, but is selves. We are at least three, an immediate-being self, a social self, and a self-observing self. Particularly in modern times, the self-observing self must also be the leader self, the self-managing self. We are this mental multiplicity, and we need to be integrated. Modern times may be working against this.
Michael Foucault wrote of the Panopticon, a prison architecture in which inmates were to be housed such that they were always under observation, while never able to see their observers. This was proposed by the English philosopher Jeremy Bentham in 1885, and he theorized that this predicament would uniquely disarm a person psychologically, creating a state of mental confinement that would reduce the need for physical confinement. Somehow, in the naked presence of omniscient observation, one’s self-observing self would not be able to ground its functioning in a place of privacy, and thus weakened, it would be subject to outside direction and control. In this theory, the self-observing self is built and maintained by direct personal experience – experiencethat we differentiate from the experience of others – and to achieve this, privacyis an absolute requirement.
Lady Greenfield, Oxford neurophysiologist, cross bencher in the House of Lords, controversial popularizer of science, has fears that modern forces are eroding the personal self. The mind is plastic, she knows very well from her research, and its experiences determine its nature. For her, that increasingly ubiquitous experience – computer screen experience – which is fast becoming the dominant mental experience of young people – with its hypnotic suspension of self observation, its enhancement of immediate being, its artificially instantaneous feed back, its blocking out of prosody and gesture, its insulation from social emotion, its replacement of body-kinesthetic experience, its displacement of personal pedagogy – is undermining the development and integrity of the self-observing ego of young people. She notes the explosion of ADHD, the prescriptions for ritalin, and the growth of autism – the latter a condition very comfortable with computer screen experience. For Lady Greenfield, a diminished personal ego is susceptible to GroupThink, and to fundamentalisms. She worries that the internet is driving this weakening and collectivization of the self. She cites Bertrand Russell:
“Man’s collective passions are mainly evil; far the strongest of them are hatred and rivalry directed towards other groups. Therefore at present all that give men power to indulge their collective passions is bad.”
“Calvin says somewhere that each of us is an actor on a stage and God is the audience. That metaphor has always interested me, because it makes us artists of our behavior, and the reaction of God to us might be thought of as aesthetic rather than morally judgmental in the ordinary sense. How well do we understand our role?”
Gilead, Marilynne Robinson, 2004
A small farm town in Iowa, like Gilead, formed in the abolitionist fever of the 1850’s, for many years would have to take care of itself. There would be no national funding for a social safety net, or even for police protection or public safety. A town like that, and most America towns were like that, would have to develop and nurture a culture of self sufficiency. People would need to be self managing, self policing, self controlling. And so they were.
In Robinson’s novel, Gilead, the character John Ames is an aging (and probably dying) minister, who, in an act of love and of responsibility, is writing for his young son, explaining himself now, while alive, so that years later, his son will have a way to know his father.
In Gilead, people try to do the right thing. They pray and suffer and carry their guilty feelings, their hopes, their jealousies, their resentments, their appreciations. They strive to understand, to forgive, to tolerate. They consult their Bible, their ministers, and their consciences. They feel small, weak, sorrowful, and proud. They suffer loss and hurt. They endure. “I heard a man say once that Christians worship sorrow. That is by no means true. But we do believe there is a sacred mystery in it”. In disappointing times, these are people who ask themselves: What does Jesus want me to learn from this?
In this world, Jack, the difficult and not-so-good son of another preacher in town, Robert Boughton, returns home. He brings with him the uneasy memories of his past – not uneasy for him, but uneasy for everyone else. He was a thief, he skipped school, he was devious, and mean, and it never seemed to bother him. He made a hapless girl pregnant and then abandoned her. As a forgiving christian, Jack’s preacher-father assumes that his son was ‘aggrieved’ – that he had reason for his transgressions.
A perennial user of others, Jack may be back for more. With devilish intent, he may try to insinuate himself into John Ames’ family, after John is gone. We sense that he never fully felt he had gotten the best of John Ames, and he needs to, people like him are like that. We feel uneasy, for in this town, he may pull it off. John’s wife doesn’t seem wary of him. Good people are foiled by his kind. The forgiving aren’t comfortable with anger. They avoid the resentment they feel being exploited and manipulated, and so they give berth, when they shouldn’t, and Jack Boughton will take advantage of it.
There is such a thing as no conscience at all.
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Architecture Artist
/in All, art, Ideas“. . a building has to start in the unmeasurable aura and go through the measurable to be accomplished. . . . the only way to get it into being is through the measurable. . . . in the end when the building becomes part of living it evokes unmeasurable qualities.” Louis Kahn
Aesthetic creation invariably entails combined, patterned arrangements of essential elements, in spatial and temporal form, that evoke sensual and emotional and thoughtful experience. There arises, in some mysterious way, joy and meaning. People differ in their capacity for aesthetic enjoyment. There is music, visual art, sculpture, literature, drama, and even food. And there is place – architecture. Louis I. Kahn was an artist of architecture.
This small, strange man with a burn-scarred face practiced architecture in Philadelphia, and taught at the University of Pennsylvania. In the documentary film, My Architect, his son Nathaniel tells us his story. Louis Kahn had three separate families. . . simultaneously, . . .and he never owned or drove a car. He died a lonely, premature death in a Philadelphia train station.
In the early 2oth century, building materials – steel, glass, and other metals – became available in stronger and more diverse components, and this had a sudden and dramatic impact on the possibilities of architecture. These materials made possible a quick and easy facade design, with artificial size, space and suspension. The result was, well, . . . Modern . . . architecture: buildings that were new, dazzling, and original, but so quick and easy as to be able to hide structural methods and ignore thoughtful human purpose and scale – which they often then did.
Louis Kahn visited the ruins of ancient Egypt, and Greece, and Rome, and found inspiration. He saw in the ancient buildings that architecture could have “a sense of eternity, of timelessness, and of unchanging perfection.” He called this Monumentality. Buildings could have gravity, and architects could deliver more than just what seems needed: “Need comes from the known. Supply only what is lacking brings no lasting joy. Did the world need the 5th symphony before Beethoven wrote it?” “Give spaces as much nobility as possible, change corridors into galleries, lobbies into places of entrance”.
Above all, for Louis Kahn, buildings should reflect how they are made, and materials should be used in compliance with their natural character, revealing the methods of the builder. Support and weight should be visibly sensible. “No space is an architectural space unless it has natural light“. Architecture should enhance human community. He lost an early battle to keep the automobile out of central Philadelphia design.
At the Kimball Art Museum . . .the Salk Institute . . .the Bangladesh National Capital . . .the Fisher House, one can feel Louis Kahn’s enduring gift, a timeless aesthetic of space.
“the Bangladesh National Capital at Dhaka possesses a monumentality unlike anything to come before in the history of architecture – at once ancient and modern, literally hand-built largely of modest, locally produced materials, . . .its spaces are scaled to the highest aspirations of humanity.” Phaidon, Louis I. Kahn, Robert McCarter, 2005.
Romanization
/in All, Ideas, PoliticsBefore globalization, there was Romanization.
In 42 B.C.E., Octavius, the nephew of Julius Caesar, became Emperor Augustus. Until his death in 14 C.E., as the deity of Imperial Rome, he Romanized the known Mediterranean world, and launched modern history.
In the lands of Galilee and Jerusalum and Jericho, between Sinai and Phoenicia and Syria, on the eastern shores of the Mediterranean Sea, lived a subsistence farming, communal people. Theirs was a culture of food purity, of bathing with running water, of sanctity of family and marriage, and of a covenantal relationship to an un-nameable God, a one true God. Their lands belonged to this God, its fruits were to be shared in sacrifice to God. Every seventh day was for rest, and for God.
In 63 B.C.E., the Romans came. While hunting pirates from Turkey who were raiding grain ships on their way to Rome, Pompey the Great marched thru Armenia, Syria, and then to Jerusalem, where he seized the Temple, conquered Judaea, and established the Roman Province, Syria Palastina. He eventually married Julius Caesar’s daughter, she died in childbirth along with their child. In civil war, at Pharsalus, against his brotherin-law, Pompey was defeated. He escaped to Egypt, but was put to sword coming ashore.
Herod the Great came to rule in Syria Palastina, in collaboration with Rome. He rebuilt the Jerusalem Temple into a wonder of the ancient world. He built a great port city, Caesarea, and cities in the heartland – Tiberius in Galilee, and Sepphoris, just four miles from Nazareth. With this Romanization, farming was commercialized and families were dispossessed, Roman patronage broke communal bonds, Roman money invaded traditional exchange, and – worst of all – piety to Roman power brought sacrilege – graven images near the Temple.
Local resistance grew. A baptism movement developed. Water immersion re-enacted the crossing of the Jordan of the ancestors, symbolically re-committing to traditional history. The leader was beheaded by Herod’s son. An apocalyptic sect retreated into the caves near the Dead Sea. Collaborators and Roman officials were assassinated. A Kingdom of God movement arose in Galilee, advocating radical egalitarianism – shared living, non-violent resistence, and a dangerous rejection of Roman imperial divinity. Their charismatic leader, in Jerusalem during Passover, protested the money commerce that invaded the Temple. He was swiftly arrested, and gruesomely crucified. His movement lived on, his followers moved out to Antioch, Corinth, Thessalonica, and Rome. They came to be blamed for a great fire in Rome, and Nero put their leaders to death. Revolts in Jerusalem and the surrounding lands attacked Roman legions. In a surprise victory, The Eagle Standard of the Twelfth Roman Legion was captured. Roman honor was stained. Nero dispached Vespasian, who, with his son, Titus, sieged and re-conquered Jerusalem. The Great Temple, all but the Western Wall, was destroyed.
“While the Temple blazed, the victors plundered everything that fell in their way and slaughtered wholesale all who were caught. No pity was shown for age, no reverence for rank: children and greybeards, laity and priests alike were massacred.” Josephus, Jewish War, 6.6.271
Alan Turing, RIP.
/in All, IdeasIn February 2011, Watson the IBM computer beat two humans in the game of Jeopardy!. Watson was programmed with massive information – some 200 million pages, 15 terabytes. He can process 500 million books per second. He ‘listens’ for key words in a clue, then matches them with clusters in his memory, then cross checks them against contextual information that is offered, and then ‘buzzes’ a decision when his statistical analysis finds the likelihood of a match.
Alan Turing would not be surprised. “I believe that at the end of the century the use of words and general educated opinion will have altered so much that one will be able to speak of machines thinking without expecting to be contradicted.” 1950. Turing was the British mathematician who broke the Nazi Enigma security code. He was also a homosexual, which was a crime in England during his lifetime. A lover blackmailed him. Turing sought police help. He would not deny his homosexuality. Despite his great service to the war effort, he was placed on house arrest, and ordered to receive female hormone treatments.
Mathematicians in his time sought to unify the truths of numbers, geometry, language, and logic. With mathematics and grammar, and self evident axioms and propositions, they sought a symbolic logic that could derive all knowable truth. Was this possible? Kurt Gödel ultimately proved that. . . no, such a system was not possible. There are inevitably truths in any system of logic that can not be proven within that system.
Turing’s genius was to see that in the mechanics of functioning devices, machines that really work must embody some kind of truth. He utilized the most basic element of logical mathematics, the binary system, 0/1, and then conceptualized the mechanical expression of the most basic operations, the Boolean operations: and, or, not, if and only if, and never. He created a process of physically ordering events in time along a moving tape, and applied ordered ‘sets-of-rules’ to discrete ‘events’ – positions on the tape. He then proved, mathematically, that this Turing machine could compute anything logical or mathematical. He had derived the theoretic essential elements of Mind, and defined the structure of the modern computer.
His mother would often say that he was so . . .”literal minded“. This was autism. Turing used his intellect to compensate for limited emotional understanding. Indeed, like Spock of Star Trek, he was machine-like himself. He found himself defending machines against the outrage that machines could be intelligent.
And to him, humans weren’t so wonderfully thoughtful. They clearly and profoundly misjudge, after all, the simple meaning of sexual preference. He mocked their faulty reasoning: Turing believes machine think. . . .Turing lies with men. . . . Therefore machines do not think
Turing loved Walt Disney’s Snow White and the Seven Dwarfs, particularly the scene where the Queen plots with the Raven to entice Snow White to bite into a poisoned apple, so that she, the Queen, can then be ‘the fairest in the land’. He was found dead, on June 8, 1954, alongside a bitten apple dipped in cyanide.
Apple Computer’s logo?
Panopticon
/in All, Books, Ideas, Politics“The private ego is the most precious thing we each have, and it is far more vulnerable now than ever before” Tomorrow’s People, Susan Greenfield, 2003
Modern Madness, by Louis Sass, 1992, explores the disordered self of schizophrenia to illuminate the nature of normal psychology. The self, it seems, is not a self, but is selves. We are at least three, an immediate-being self, a social self, and a self-observing self. Particularly in modern times, the self-observing self must also be the leader self, the self-managing self. We are this mental multiplicity, and we need to be integrated. Modern times may be working against this.
Michael Foucault wrote of the Panopticon, a prison architecture in which inmates were to be housed such that they were always under observation, while never able to see their observers. This was proposed by the English philosopher Jeremy Bentham in 1885, and he theorized that this predicament would uniquely disarm a person psychologically, creating a state of mental confinement that would reduce the need for physical confinement. Somehow, in the naked presence of omniscient observation, one’s self-observing self would not be able to ground its functioning in a place of privacy, and thus weakened, it would be subject to outside direction and control. In this theory, the self-observing self is built and maintained by direct personal experience – experience that we differentiate from the experience of others – and to achieve this, privacy is an absolute requirement.
Lady Greenfield, Oxford neurophysiologist, cross bencher in the House of Lords, controversial popularizer of science, has fears that modern forces are eroding the personal self. The mind is plastic, she knows very well from her research, and its experiences determine its nature. For her, that increasingly ubiquitous experience – computer screen experience – which is fast becoming the dominant mental experience of young people – with its hypnotic suspension of self observation, its enhancement of immediate being, its artificially instantaneous feed back, its blocking out of prosody and gesture, its insulation from social emotion, its replacement of body-kinesthetic experience, its displacement of personal pedagogy – is undermining the development and integrity of the self-observing ego of young people. She notes the explosion of ADHD, the prescriptions for ritalin, and the growth of autism – the latter a condition very comfortable with computer screen experience. For Lady Greenfield, a diminished personal ego is susceptible to GroupThink, and to fundamentalisms. She worries that the internet is driving this weakening and collectivization of the self. She cites Bertrand Russell:
“Man’s collective passions are mainly evil; far the strongest of them are hatred and rivalry directed towards other groups. Therefore at present all that give men power to indulge their collective passions is bad.”
Are we building a panopticon?
Iowa America
/in All, Books, Ideas“Calvin says somewhere that each of us is an actor on a stage and God is the audience. That metaphor has always interested me, because it makes us artists of our behavior, and the reaction of God to us might be thought of as aesthetic rather than morally judgmental in the ordinary sense. How well do we understand our role?”
Gilead, Marilynne Robinson, 2004
A small farm town in Iowa, like Gilead, formed in the abolitionist fever of the 1850’s, for many years would have to take care of itself. There would be no national funding for a social safety net, or even for police protection or public safety. A town like that, and most America towns were like that, would have to develop and nurture a culture of self sufficiency. People would need to be self managing, self policing, self controlling. And so they were.
In Robinson’s novel, Gilead, the character John Ames is an aging (and probably dying) minister, who, in an act of love and of responsibility, is writing for his young son, explaining himself now, while alive, so that years later, his son will have a way to know his father.
In Gilead, people try to do the right thing. They pray and suffer and carry their guilty feelings, their hopes, their jealousies, their resentments, their appreciations. They strive to understand, to forgive, to tolerate. They consult their Bible, their ministers, and their consciences. They feel small, weak, sorrowful, and proud. They suffer loss and hurt. They endure. “I heard a man say once that Christians worship sorrow. That is by no means true. But we do believe there is a sacred mystery in it”. In disappointing times, these are people who ask themselves: What does Jesus want me to learn from this?
In this world, Jack, the difficult and not-so-good son of another preacher in town, Robert Boughton, returns home. He brings with him the uneasy memories of his past – not uneasy for him, but uneasy for everyone else. He was a thief, he skipped school, he was devious, and mean, and it never seemed to bother him. He made a hapless girl pregnant and then abandoned her. As a forgiving christian, Jack’s preacher-father assumes that his son was ‘aggrieved’ – that he had reason for his transgressions.
A perennial user of others, Jack may be back for more. With devilish intent, he may try to insinuate himself into John Ames’ family, after John is gone. We sense that he never fully felt he had gotten the best of John Ames, and he needs to, people like him are like that. We feel uneasy, for in this town, he may pull it off. John’s wife doesn’t seem wary of him. Good people are foiled by his kind. The forgiving aren’t comfortable with anger. They avoid the resentment they feel being exploited and manipulated, and so they give berth, when they shouldn’t, and Jack Boughton will take advantage of it.
There is such a thing as no conscience at all.