This is not the "relativism of truth" presented by journalistic takes on postmodernism. Rather, the ironist's cage is a state of irony by way of powerlessness and inactivity: In a world where terrorism makes cultural relativism harder and harder to defend against its critics, marauding international corporations follow fair-trade practices, increasing right-wing demagoguery and violence can't be answered in kind, and the first black U.S. president turns out to lean right of center, the intelligentsia can see no clear path of action. Irony dominates as a "mockery of the promise and fitness of things," to return to the OED definition of irony.This thinking is appropriate to Wes Anderson, whose central characters are so deeply locked in ironist cages that his films become two-hour documents of them rattling their ironist bars. Without the irony dilemma Roth describes, we would find it hard to explain figures like Max Fischer, Steve Zissou, Royal Tenenbaum, Mr. Fox, and Peter Whitman. I'm not speaking here of specific political beliefs. The characters in question aren't liberals; they may in fact, along with Anderson himself, have no particular political or philosophical interests. But they are certainly involved in a frustrated and digressive kind of irony that suggests a certain political situation. Though intensely self-absorbed and central to their films, Anderson's protagonists are neither heroes nor antiheroes. These characters are not lovable eccentrics. They are not flawed protagonists either, but are driven at least as much by their unsavory characteristics as by any moral sense. They aren't flawed figures who try to do the right thing; they don't necessarily learn from their mistakes; and we aren't asked to like them in spite of their obvious faults. Though they usually aren't interested in making good, they do set themselves some kind of mission--Anderson's films are mostly quest movies in an age that no longer believes in quests, and this gives them both an old-fashioned flavor and an air of disillusionment and futility.
Our ability to measure and apportion time affords an almost endless source of comfort.“Synchronise watches at oh six hundred,” says the infantry captain, and each of his huddled lieutenants finds a respite from fear in the act of bringing two tiny pointers into jeweled alignment while tons of heavy artillery go fluttering overhead; the prosaic, civilian looking dial of the watch has restored, however briefly, an illusion of personal control. Good, it counsels, looking tidily up from the hairs and veins of each terribly vulnerable wrist; fine: so far, everything’s happening right on time…“Oh, let me see now,” says the ancient man, tilting his withered head to wince and blink at the sun in bewildered reminiscence, “my first wife passed away the spring of -” and for a moment he is touched with terror. The spring of what? Past? Future? What is any spring but a mindless rearrangement of cells in the crust of the spinning earth as it floats in endless circuit of its sun? What is the sun itself but one of a billion insensible stars forever going nowhere into nothingness? Infinity! But soon the merciful valves and switches of his brain begin to do their tired work, and “The spring of Nineteen-Ought-Six,” he is able to say. “Or no, wait-” and his blood runs cold again as the galaxies revolve. “Wait! Nineteen-Ought — Four.”… He may have forgotten the shape of his first wife’s smile and the sound of her voice in tears, but by imposing a set of numerals on her death, he has imposed coherence on his own life and on life itself… “Yes sir,” he can say with authority, “nineteen-Ought-Four,” and the stars tonight will please him as tokens of his ultimate heavenly rest. He has brought order out of chaos.