Writing about history as well as science, Mikhail Epstein underscores Stengers’s link between the interesting and evidence in his account of the former as the “relationship of provability to probability.” Epstein writes, “What makes a certain theory interesting is its presentation of a consistent and plausible proof for what appears to be least probable. In other words, the interest of a theory is inversely proportional to the probability of its thesis and directly proportional to the provability of its argument” (78).
Epstein continues,
If wonder involves the measure of improbability, then reason provides the measure of provability. We now see that the category of the interesting emerges as the measure of tension between wonder and understanding or, in other words, between the alterity of the object and reason’s capacity to integrate it. On the one hand, an object offering a proliferation of wonders without any reasonable explanation diminishes its potential to be interesting because we give up all hope of rationally integrating such a phenomenon. On the other hand, the evacuation of wonder that guarantees an easy triumph for reason undermines our interest as well. (79)
Ngai, Sianne. Our Aesthetic Categories. First Harvard University Press, 2012.
can “you might be interested in…” be considered a kind of thesis?
algorithms/companies in an attempt to know us (you might be interested in…), do they open us to wonder (the unexpected?) or do they simply tunnel vision us on the easiest cases? (116, ’the evacuation of wonder’) do they let us return to the interesting later? or in the case of twitter, do we simply react and move on? does forgetting allow us to return and re-discover why we found it interesting in the first place?
is the failure of these schemes (yes/no) that they don’t provoke us to evaluate why we find something interesting? or that if they do provoke us, the reappraisal is simply turned into ad money?
or do they simply enable us to break ’the interesting’ down into its elements and become database animals (124, 125), related to Otaku
a ’like’ is a catch-all for many different kinds of judgements?