BS — The Elegant English Way of Calling a Lie

BS — The Elegant English Way of Calling a Lie

The English word “BS” has become one of the most successful insults in the language. It is not merely a synonym for falsehood. It is a way of refusing the dirty weight of a more vulgar word while still naming the same condition. In Spanish, mierda carries the smell of the body and the street. In French, merde carries the bluntness of matter and the ugly dignity of the real. English gives us BS, crisp, abstract, almost courteous. It is a very elegant way of saying that something is full of air. …

From Hieroglyphs to Emoji — The Return of Images in the Age of Text

From Hieroglyphs to Emoji — The Return of Images in the Age of Text

Send a text that says “fine” and the person on the other end will read anger. Send “fine 🙂” and they will read something closer to what was meant, though nothing about the word has changed. The little yellow face has done more grammatical work in one glyph than an adverb could manage in a sentence, which is a strange thing for a species that spent roughly five thousand years engineering its way out of pictures. …

What We Lose by Not Translating — Awakeism, Anointedism, and the Prestige of Foreign Names

What We Lose by Not Translating — Awakeism, Anointedism, and the Prestige of Foreign Names

Run a simple substitution: everywhere the word “Buddhism” appears, write “Awakeism” instead. Everywhere “Christianity” appears, write “Anointedism.” Nothing about either religion has changed — only the name, translated instead of transliterated. And yet something breaks. Awakeism sounds like a wellness retreat. Anointedism sounds like a fringe sect. The exercise costs nothing and reveals a great deal: how much of a name’s authority comes not from what it means but from the fact that it doesn’t, to English ears, mean anything at all. …

Are We Full of BS? — Borges and the Paradox of Intersubjective Reality

Are We Full of BS? — Borges and the Paradox of Intersubjective Reality

In 1940, Borges published what is not quite a story. “Tlön, Uqbar, Orbis Tertius” — collected four years later in Ficciones — begins with the discovery of a reference to a country, Uqbar, in a slightly variant edition of an encyclopedia. The country does not appear in any other edition. The country, in any verifiable sense, does not exist. This leads, in the usual Borgesian manner, to the discovery of forty volumes describing an entire planet — Tlön — whose existence is similarly unverifiable, but whose philosophers, languages, and physics are described with the patience of something that has had centuries to develop. And then Tlön begins to appear in the physical world. A compass. A metal cone. By the story’s final pages, the fictional world has begun to overwrite the actual one: scholars study Tlönian history, children are taught its geography, a generation arises for whom Tlön is more real than the country they were born in. …