October 2, 2014
http://www.edge.org
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THE THIRD CULTURE
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"Despite their intense scientific depth, John Brockman runs these gatherings with the cool of an old school bohemian. A lot of these meetings indeed mark the beginning of a new phase in science history. One such example was a few years back, when he brought together the luminaries on behavioral economics, just before the financial crisis plunged mainstream economics into a massive identity crisis. Or the meeting of researchers on the new science of morality, when it was noted that the widening political divides were signs of the disintegration of American society. Organizing these gatherings over summer weekends at his country farm he assumes a role that actually dates from the 17th and 18th century, when the ladies of the big salons held morning and evening meetings in their living rooms under the guise of sociability, while they were actually fostering the convergence of the key ideas of the Enlightenment."
Salon Culture
NETWORK OF IDEAS
By Andrian Kreye, editor of The Feuilleton (Arts & Essays), Süddeutsche Zeitung in Munich.
The Salon was the engine of enlightenment. Now it's coming back. In the digital era the question might be different from the ones in the European cities of the 17th century. The rules are the same. Why is there such a great desire to spend some hours with likeminded peers in this age of the internet?
Published in French by Entrepreneur Magazin (pp. 58-65). English translation by the author.
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SALON CULTURE: NETWORK OF IDEAS
For more than a century now the salon as a gathering to exchange ideas has been a footnote of the history of ideas. With the advent of truly mass media this exchange had first been democratized, then in rapid and parallel changes diluted, radicalized, toned down, turned up, upside and down again. It has only been recently that a longing emerged for those afternoons in the grand suites of the socialites in the Paris, Vienna, Berlin or Weimar of centuries past, where streams of thought turned into tides of history, where refined social gatherings of the cultured elites became the engine of the Enlightenment.
Just like back then, today's new salons are mostly exclusive if not closed circles. If you do happen to be invited though you will swiftly notice the intellectual force of those gatherings. On a summer's day on Eastover Farm in Connecticut for example, in the middle of green rolling hills with horse paddocks and orchards under the sunny skies of New England. This is where New York literary agent John Brockman spends his weekends. Once a year, he invites a small group of scientists, artists and intellectuals who form the backbone of what is called the Third Culture. Which is less of a new culture, but a new form of debate across all disciplines traditionally divided into the humanities and the natural sciences, i.e., the first and second culture.
On that weekend, for example, he had invited a half-dozen men. Each of whom had a large footprint in their respective disciplines: the gene researcher Craig Venter, who was the first to sequence the human genome; his colleague George Church, Robert Shapiro, who explored the chemistry of DNA, the astronomer Dimitar Sasselov, quantum physicist Seth Lloyd, and the physicist Freeman Dyson, who sees in his his role as scientist the need to continually question universally accepted truths. A few science writers were also present, along with Deborah Triesman, literary editor at the New Yorker.
At some of his other meetings, the number of Nobel Laureates might have been higher, but the question under discussion in the warm summer wind among rustling tops of maple trees with jugs full of freshly made lemonade, carried utmost weight: "What is life?" Seth Lloyd formulated the problem right at the start: science knows everything about the origin of the universe, but almost nothing about the origin of life. Without this knowledge, the sciences, on the threshold of the biological age, are groping in the dark. ...
... The salon is still regarded as a mysterious world of thoughts and ideas, a world in which the participants soon were consigned to the role of historical figures in history books. In the early days of the salon culture these meetings were incubators of new ideas as well as the first form an urban and bourgeois culture. The first salons were formed in Paris in the early 17th century, when the nobles left their estates and are gathered in the capital around the King. Initially, they cemented these early manifestations of bourgeois culture such as music and literature. But soon philosophers such as Voltaire and Diderot appeared in the 18th century and prepared the intellectual ground for the French revolution.
In all major cities in Europe, it soon was common for ladies of high society to gather influential thinkers around them. Often, these were for their time radical gatherings, because those salons dissolved the rigid boundaries between social classes. With rational thinking of the Enlightenment, the reputation enjoyed by a person was measured in terms of intellect, not status or wealth. Berlin and Vienna were established, next to Paris, as cities of culture of the salon. But in small towns too, the intellectual life soon revolved around salons. The salons in Weimar were legendary, where Johanna Schopenhauer, the mother of the future philosopher, Arthur, and the Duchess Anna Amalia of Saxe-Weimar-Eisenach, counted Johann Wolfgang von Goethe and Friedrich Schiller among their guests.
At the same time England developed the first coffee house culture. In 1650, the first English cafe, called Grand Café, opened in Oxford. The open structure of the cafés had a tremendous effect on the culture of debate, but so did coffee and tea, the new drinks from the colonies. In a country in which the entire population at any time of day was drinking alcohol, the stimulant of caffeine acted as fertilizer for the burgeoning idea cultures. But it was mostly the lounges and cafes in Europe (and later America) that gave birth to the fundamental principle of progress and innovation, namely the network. Indeed, it was rarely the sudden Eureka-moments in the solitude of the laboratory of the study, that scientists and thinkers brought humanity from the dark times of the pre-modern era into the light of reason. It was the fierce debates held in the lounges and cafes that allowed the ideas behind these Eureka-moments to mature. ...
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