I sat in my office last Tuesday looking out the window and feeling stuck. I was reading an article about the field known as medical or health humanities. The article portrayed the humanities as an expiring body in need of saving but also as an inoculation against “the influence of medicine.” The humanities, the article argued, needed medicine to save it from itself; in its new, invigorated form, it could then be made useful as a prophylactic to vaccinate subjects with judicious doses of “empathy” and “critical thinking” that would serve to “inoculate students against the influence of medicine.” 
The author’s vision is of an instrumentalized humanities writ large. But the question of what “outcomes” can be derived from humanistic learning is one I’d encountered earlier in the week in less grandiose terms—specifically, in a proposal that faculty develop “curriculum maps” showing the learning objectives and outcomes produced by particular courses.
Examples of such maps show a grid in which a class is analyzed according to whether particular “learning outcomes,” (like “critical thinking”) are “introduced,” “developed,” or “mastered.” You can learn more about these tools here.
I understand how such maps might be useful in giving a bird’s eye view of what a course is about. For example, one of the courses I regularly teach, “Literature in English 1700-1850,” could be mapped as “introducing” “outcomes” ranging from skills like “close reading” to particular bodies of knowledge pertaining to literary history, genre, modes and techniques. (I confess I rather like the idea of having one “outcome” for that class simply being: zeugma: mastered, bitch).
I would be less sure of how to map the class I’m teaching next quarter on attachment and detachment. Maybe, yes, it could be said to “introduce” attachment theory, and perhaps to “develop” students’ acquaintance with the novel form. But what would “mastery” look like?
In the presentation I saw about curriculum maps, the examples shown were all maps created for fake classes. The one that was clearly meant as a proxy for a literature course was one about “epistolary romance”; it received “D”s across the board for “Developing” particular outcomes (knowledge in field, writing effectively, etc.), and I thought, “yeah, developed sounds about right.” Because what would it mean to have mastered “epistolary romance”? What kind of evidence would you need to prove your mastery? An annotated copy of Clarissa? Written proof that you had successfully seduced your correspondent? Tear-stained pages? Has Valmont, in Laclos’s Les Liaisons Dangereuses mastered epistolary romance? Hasn’t it, arguably, mastered him?
I found myself asking myself these questions as I imagined what it would mean to assess my class next quarter on attachment via the rubric of “mastery.” This will be a class in which I expect the students not only to read works that theorize and dramatize attachment but also to experience and reflect upon their own experiences of aesthetic attachment.
Isn’t attachment something like the opposite of mastery? To be attached, after all, is to find oneself bound to an object, sometimes against one’s preference. As Elizabeth Bennet exclaims in Pride and Prejudice, upon her friend Charlotte predicting that she will find Mr. Darcy to be very agreeable, “Heaven forbid! That would be the greatest misfortune of all! To find a man agreeable whom one is determined to hate!”
I had turned my office chair that afternoon so that I faced the window, because otherwise the sun’s glare made my laptop screen too difficult to see. Facing the window, my gaze shifted between screen and window. The view from my second-floor office window is of course familiar to me, but I saw it differently that afternoon. My south facing window looks out onto a pedestrian bridge that joins my building to the physics and astronomy building across the road. A set of glass double doors connects the bridge on the physics and astronomy side; on our side, the bridge appears to terminate below the window of the office two down from mine. The bridge is not accessible from either end. Trust me, I’ve tried, over the years. I call it the “bridge to nowhere” in my head but that’s not exactly right. It’s a bridge between the humanities building and the physics and astronomy building; it’s just not a bridge that you can access from either end. Is a bridge that cannot be accessed still a bridge, I wondered, idly?
For some reason, that afternoon, the sight of this inaccessible bridge, so near and yet so far, started to piss me off. I felt gaslighted. An entity shouldn’t look like a bridge and act like a bridge if it isn’t, in fact, a bridge. I tried, fruitlessly, once again, to see if I could access it from a nearby balcony. I asked around in the department office. Did anyone know why it wasn’t accessible? Someone mentioned a rumor that it had been closed off after someone had jumped off it a long time ago. Myself, I’d considered how it might be accessed in the past for the opposite reason: as a means of evading death. (Such things tend to cross your mind once you’ve experienced an active shooter campus lockdown.)
The reason, I think, that the bridge irked me that day, and irks me still, is because its inaccessibility creates a kind of ontological confusion. A locked door is still a door. A dirty window is still a window. But a bridge that doesn’t afford passage has reneged, it seems to me, on one of the essential conditions of bridgeness.
What if there were a way to redefine the space, somehow, so that it was not a non-functional bridge but a functional something else …. or a space in which its non-functionality could be a feature rather than a bug? What if the space were reconfigured so that its most important axis was not horizontal but vertical? What if it were filled with earth and plants, no longer a bridge but a hanging garden, tendrils falling down in a curtain through which pedestrians below would pass, ensnared by succulents, caught up in trailing honeysuckle?
I’ve become taken with this idea recently: not the idea of literally making the bridge to nowhere into a hanging garden, but the idea more generally of how and when passages become enclosures or enclosures passages. The forms of the vignette and the arabesque interest me because they share a quality of movement without progress. Like hanging gardens, vignettes and arabesques encroach into surrounding spaces but not in service of any particular end. A vignette, so named because it is “A running or trailing ornament or design in imitation of the branches, leaves, or tendrils of the vine,” is any embellishment, illustration, or picture uninclosed in a border, or having the edges shading off into the surrounding paper …” (OED).
Arabesque is a close cousin, a decorative pattern characterized by flowing, interlacing lines “typically of branches, leaves, and flowers” (OED).
In lieu of a straight line from A to B, an arabesque or vignette is all forking paths and detours with no discernible end. Such a form, William Hogarth suggests, is most engaging to the eye, if it “hath every turn in it that lines are capable of moving into, and at the same time no way applied, nor of any manner of use” (The Analysis of Beauty, 1753, my emphasis).
When I fantasize about making the bridge to nowhere into a hanging garden, I think that Hogarth is onto something: that is, I imagine the appeal of the hanging garden would reside in the play of its lines, not in its instrumentality.
If you’re me, to imagine those hanging tendrils is also to imagine eagerly scaling them, as if they were Rapunzel’s locks; or swinging vine to vine, like Tarzan. As much as I chafe at the word instrumentality it’s also hard for me to let go of the desire to vault myself from A to B … of the desire to get. across. the bloody. bridge. To admit this feels like a failure of imagination on my part, a kind of constitutional basicness, a primitive need for sequence, plot, telos.
So maybe the curriculums maps are right after all. Maybe the desire for passage, the desire to get somewhere is too strong for us—or at least for me—to imagine mapping learning experiences other than in terms of where they can take us; that is, in terms of their application. But does that mean “mastery” is really the only valid metric? Aren’t encounters with aesthetic objects useful precisely because they acquaint us with mastery’s limits, with how, in the desire to know an object fully, to discern all its contours, what we run up against are not its edges but the limits of our own reach?
If I were devising a curriculum map, I’d expand the range of possible learning outcomes a given course could be expected to produce. I’d be happy to keep the first three stages: Introduced; Developed; Mastered. But then, a twist! After “Mastered” would come the following: Discomfited; Perplexed; Thwarted; Undone; Stuck and Boggled and Knowing Not Which Way To Turn. 
In the meantime, I’m still feeling stuck. And I’m still plotting how to get onto that bridge.
 (Craig M. Klugman, “How Health Humanities Will Save the Life of the Humanities,” Journal of Medical Humanities 38(4): 419-430, 425, 420)
 Cf. John Locke’s remarks on understanding in his Miscellaneous Papers, 1677: “our understanding sticks and boggles and knows not which way to turn.” (From Lord Peter King, The Life of John Locke: With Extracts from his Correspondence, Journals, and Common-place Books, 322).
2 thoughts on “Day 192: on feeling stuck”
Did you move offices? I liked this piece a lot; I think we should turn that bridge into a hanging garden. I, not given to contemplative melancholy but appreciating it in others, have already started a bulleted to do list …
Still in the same office! Yes, it needs both sorts of people in this world—the contemplative melancholics and the bullet-pointed-list-makers—to bring this vision to fruition. 😘