Since the time of the Greeks, democracy has been understood to have a spatial dimension and so, by extension, an element of scale. Plato measured the polis, the unit of democratic citizenship, at five hundred citizens, an extremely tractable size for a community that seeks to express itself through direct engagement.
The social structure of sidewalk life hangs partly on what can be called self-appointed public characters. A public character is anyone who is in frequent contact with a wide circle of people and who is sufficiently interested to make himself a public character. A public character need have no special talents or wisdom to fulfill his function—although he often does. He just needs to be present, and there need to be enough of his counterparts. His main qualification is that he is public, that he talks to lots of different people. In this way, news travels that is of sidewalk interest.
“Togetherness” is a fittingly nauseating name for an old ideal in planning theory. This ideal is that if anything is shared among people, much should be shared. “Togetherness,” apparently a spiritual resource of the new suburbs, works destructively in cities. The requirement that much shall be shared drives city people apart.
When an area of a city lacks a sidewalk life, the people of the place must enlarge their private lives if they are to have anything approaching equivalent contact with their neighbors. They must settle for some form of “togetherness,” in which more is shared with one another than in the life of the sidewalks, or else they must settle for lack of contact. Inevitably the outcome is one or the other; it has to be; and either has distressing results.
City residential planning that depends, for contact among neighbors, on personal sharing of this sort, and that cultivates it, often does work well socially, if rather narrowly, for self-selected upper-middle-class people. It solves easy problems for an easy kind of population. So far as I have been able to discover, it fails to work, however, even on its own terms, with any other kind of population.
Waste-disposal facilities of all kinds—landfills, incinerators, even transfer stations—are sure bets for generating the NIMBY response: not in my backyard. In its most cynical form, NIMBY is the attitude of citizens who acknowledge the need for a facility, somewhere, but who oppose a plan for building it simply because the selected site is too close to their own property. But opposition to landfills and many other kinds of development goes well beyond cynical NIMBY. Another catch phrase for this phenomenon is BANANA: build absolutely nothing anywhere near anybody. Or else it's NOPE: not on planet earth.
The sculptures are arranged in informal groupings, carefully placed to catch the natural light that brings them to life, so that, when we enter the room, it seems we have interrupted an ongoing conversation among them.
I once read a good definition of aptitude. Aptitude is how long it takes you to learn something. The idea is that everybody can learn anything, but if it takes you 200 years, you essentially have no aptitude for it. Useful aptitudes are in the <10 years range.
Your first short story takes 10 days to write. The next one 5 days, the next one 2.5 days, the next one 1.25 days. Then 0.625 days, at which point you’re probably hitting raw typing speed limits. In practice, improvement curves have more of a staircase quality to them. Rather than fix the obvious next bottleneck of typing speed (who cares if it took you 3 hours instead of 6 to write a story; the marginal value of more speed is low at that point), you might level up and decide to (say) write stories with better developed characters. Or illustrations. So you’re back at 10 days, but on a new level.
This kind of improvement replaces quantitative improvement (optimization) with qualitative leveling up, or dimensionality increase. Each time you hit diminishing returns, you open up a new front. You’re never on the slow endzone of a learning curve. You self-disrupt before you get stuck.
The interesting thing is, this is not purely a function not of raw prowess or innate talent, but of imagination and taste.