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Stagger onward rejoicing

Tag: reading (page 1 of 3)

assumptions

Sam Kahn:

That is the real existential dread of our age, that the stable value of the book is breaking down and the continuity between eras is dependent largely on whether Apple chooses to keep updating the Cloud or whether posterity is able to play an mp3. For people who are serious writers or creators, that’s really the question at the moment — who are they writing for or trying to transmit to? — since the assumption, a safe assumption for a couple of thousand years, that the people of the future would be readers, is no longer so reliable. 

Is that what Virgil assumed? And Augustine? And Dante? — That “the people of the future would be readers”? If Kahn had said “there would be readers in the future” he’d have been on safer ground. Since they lived in societies in which perhaps one percent of the adult population were sufficiently literate to read a long treatise or poem, none of them expected wide readership: serious literacy had never been common and there was absolutely no reason to think it ever would become so. (One percent is probably a high estimate.)  Milton’s hope, for “fit audience though few,” was the hope of every major writer until the 19th century.

N.B. Through much of the history of writing, “literacy” has been defined primarily as the ability to sign one’s name — something worth remembering when people talk about historical literacy rates. Take a look at this chart and try to figure out how it defines “literacy.” 

Kahn is one of many people who talk about our “post-literate age,” which is kind of funny when you reflect that right now literacy is more widespread than it has been at any point in human history. Just think about how many people in the global South who as recently as fifty years ago would have been illiterate agricultural laborers now read and write every day. And it wasn’t that long ago that many Americans were, generally speaking, only barely literate. During the Second World War, the U.S. armed forces had trouble finding enough recruits who met their basic literacy standards. The history here is illuminating. (Those of us who teach might find it noteworthy that the U. S. Army embarked on a kind of literacy boot camp that got 95% of the illiterate recruits up to speed in two months.) 

No, when people talk about living in a “post-literate society,” what they mean is this: Today a smaller percentage of Americans read books than did so in the two or three decades following the Second World War, when the G. I. Bill made high levels of literacy possible for millions of Americans who previously would have had no access to higher education. This is one of my old themes. I mean, going way back. And more recently too

Even in a period of relative decline in serious reading ability — and we do indeed live in such a time — writers have access to a larger audience, proportionally and not just absolutely larger, than any great writer of the distant past would’ve dared to dream of. And that’s something worth remembering. 


P.S. It would be a shame, wouldn’t it, if I didn’t point to something else Kahn says that I want to disagree with. He writes, “One can only imagine how much smoother poor Robert Caro’s life would have been if he could have started with the presidency of his subject as opposed to spending forty years chasing down the truth of Lyndon Johnson’s student council experiences and then waiting until his 80s to write down the meat of his project.” Assumptions again: Kahn assumes that Johnson’s term as President is the “meat of [Caro’s] project.” But surely anyone who has read the books knows that it isn’t so. What fascinates Caro is that a young man, indeed a boy, from one of the most backward and poverty-stricken parts of America desperately wanted great power, believed he could achieve it, and somehow did achieve it, becoming the most powerful person in the world. How this happened — starting with Johnson’s becoming a mover and shaker in the schools he attended, since that is where he learned how to manipulate people without needing to be liked by them — is the real meat of the story, and his experiences as President make for little more than a coda. If Caro never finishes the final volume I’ll be sad, but I won’t feel that I’ve missed anything truly vital. 

Orsinia

More than 40 years ago, I read a little volume of stories by Ursula K. Le Guin Orsinian Tales, all of them written in a realist mode – not science fiction or fantasy – but set in a wholly imaginary central European country called Orsinia. I remember enjoying them. They had a certain mood or feeling to them that I liked. But the details didn’t stick in my mind.

Just this past week. I picked up the Library of America volume called The Complete Orsinia, which contains those short stories that I read all those decades ago plus a novel called Malafrena. And I decided it was time to read the whole thing.

It was an interesting experience. I still feel that the stories have a distinctive mood to them, but I don’t think they’re great stories and I don’t think Malafrena is a great novel. This is not Le Guin at her best.

But the final chapter of Malafrena is extremely interesting and is what makes the novel worthwhile. Le Guin often likes to give her primary attention, as a storyteller, not to the obviously crucial events but to what precedes or succeeds those events. So for instance, one of her best short stories is called “The Day Before the Revolution.” The revolution itself goes undescribed: what we hear about is the anticipation of the revolution and all that has been done to prepare for it. And in that final chapter of Malafrena what we have– though much of the novel is the story of an attempted insurrection, attempted but failed – is a kind of melancholy reflection on that failure and its consequences for a couple of the participants in it. So what the novel seems to care the most about – or maybe it’s just what I care the most about – only appears at the end. I’m not sure how things could have been done differently, though; maybe make that last chapter a short story called “The Year After the Insurrection.”

I don’t think Orsinia is Le Guin at her best because I think the stories to some degree, and the novel Malafrena to a considerable degree, are really pastiche. Le Guin started writing Malafrena when she was quite young, and had not, as she herself says, seen much of the world or much of human experience, and so essentially it’s the attempt of a young and very intelligent and artistically sensitive American to write a novel like one by Stendhal or Turgenev. It’s a skillful pastiche, but pastiche all the same. And it doesn’t have the passionate life in it that her later work would have. I think she just had to discover her métier and that was science fiction and fantasy. Those were the genres that released her imaginative powers. If she had stuck with with realistic fiction, I think she would have been a competent writer – she probably would have published novels and stories – but I don’t think she would be anybody that we would be talking about now. She had to find her métier and thank goodness she did.

Shield the Joyous

Chad Holley is a dear friend of mine, but I wouldn’t say this if it weren’t true: his new novel Shield the Joyous is a beautiful and moving book. It’s most obviously a book about boyhood — boyhood in the American Deep South at a certain moment in history, yes, but more accurately boyhood — and yet I find it even more meaningful as a meditation on memory, memory as in some ways a burden, in other ways a comfort, and always a kind of gift to those remembered. 

There are other things I could say, but the story has a unique mood and tone, one to dwell in and with, and I think it’s best simply to ask readers to pay this world a visit. It will amply repay your investment of time and attention, and it will remain with you long after you set the book down. 

just asking questions

Jessa Crispin:

Is it important to read Faulkner? Probably not, but I think you should do it anyway. (I don’t like Faulkner, just fyi.) Because it’s good to do difficult things. Because hating something can be as interesting, sometimes more, as loving something. Is reading Faulkner going to make you a better person? Absolutely not, but the whole universe wants you to be optimized, productive, monetized. And sitting around and reading a work of art when it is not your job to do so is a rebellious act that insists I am a human being, actually, and not a cog, not a good little worker, not a cozy girl eating the slop that is fed to me. And developing the parts of myself that are unproductive, ugly, and a drain on resources is a beautiful act of rebellion.

But — and I think Crispin would agree with this — we should be clear that the value of rebellious self-development is not a reason to read Faulkner. That’s a reason to “do difficult things,” or perform “a rebellious act that insists I am a human being, actually, and not a cog.” There are ten thousand ways to achieve that other than reading Faulkner — other than reading literature — other than reading.

Crispin’s post confuses several different things, I believe. In the passage I’ve quoted she asks whether it’s important to read Faulkner; but the prompt for the post is a controversy about whether a white teacher should have read aloud to his class a passage from a Faulkner story that uses the n-word. If you read the report in the NYT, you’ll see that the black student who complained to the teacher did not argue that her teacher shouldn’t have assigned the story. “I don’t take issue with reading stories with the N-word in them. I understand the time period and that it’s a work of fiction. I do take offense when non-Black people say the N-word.” (The professor replied that he didn’t get the difference between reading the word and hearing a white person say it aloud, which strikes me as … obtuse.) 

If you look at the entire context for this debate, you might ask the following questions: 

  • Should white professors avoid uttering racial slurs in class, even when they’re quoting someone else?
  • Should professors assign fiction that uses racial slurs?
  • In what kinds of classes should professors assign fiction that uses racial slurs? For instance, might it be something to avoid in compulsory general-education courses, but permissible in courses for a major, or pure electives? 
  • Does it matter whether the writer who employs the racial slur is a member, or not, of the group insulted by the word? That is, should we evaluate the use of the n-word by Faulkner differently than we evaluate its use by James Baldwin or Richard Wright? 
  • Is the racist language employed by characters in Faulkner’s fiction one of the reasons to read his fiction — because he is the faithful portrayer of a particular social world — or are we reading him for other reasons, the power of his prose for instance, or his grasp of the tragic character of human life? 
  • How important is it for professors to assign Faulkner, and in what kinds of courses? 
  • If Faulkner should be assigned in at least some courses, which students really need to read him? 
  • If you’re not a university student but want to be well-read, is Faulkner an important writer to encounter?
  • Is Faulkner worth reading?

You will, I trust, notice that each of those questions leads to further questions, but we need to figure out which one is our starting point, because the issues involved in these various cases can be radically different. So many of our arguments are fruitless because we’re not clear on what we’re arguing about. 

I’ve tried a number of times over the years to read Terry Pratchett, without success or a great deal of enjoyment. But that may be a result of my starting with the early novels, when he was still learning the craft. In any case, he has now clicked for me in a way that promises much pleasure in the future, so hooray for that. And I find this 2017 post from Adam Roberts enormously helpful in getting a handle on Pratchett’s distinctive value as a writer:

I didn’t know Pratchett personally, although I did meet him a few times at publishers’ dos, bookshop events and the like; and once I was on a BBC Radio 2 bookish roundtable with Simon Mayo, China Miéville and him. And I know people who did know him, with varying degrees of intimacy. When they talk about him they do so with love, and loyalty to his memory; but one thing that comes up is how unlike the cuddly humorous old granddad popular-culture version of him he was in life. He was, I have heard more than one person say, capable of real and focused anger. Injustice and unfairness made him angry. There are many things to say about his novels (and to be clear, before I go any further, I should say I consider him clearly one of the most significant anglophone writers of his generation) but the two things that stand-out for me most are: his extraordinary command of comic prose, a very difficult idiom to master and doubly difficult to maintain at length; and the repeated and unmissable ethical dimension to his writing. He was a moral writer above all, arguably even before he was a comic one, and certainly (I think) before he was a worldbuilder, or a creator of character, or a popular metaphysician about gods or existence or death or anything like that; important though all those elements were to his writing. Nor can his moral purpose, and his anger, be separated out.

two roads diverged

A number of people I know and respect — including Phil Christman — think that Ta-Nehisi Coates’s new book The Message is a very good one. I, on the other hand, believe it to be one of the worst books that I’ve read in years. Normally when I bounce off a book that hard I don’t finish it, but I kept hoping that it would correct itself. (I’ve seen Coates do that in the past.) I lost all hope when his primary reaction to a visit to Yad Vashem was to sneer at what he calls “the moral badge of the Holocaust,” but I was close enough to the end that I decided to keep going. I found Coates in this book to be intellectually and morally incurious and strangely self-absorbed — self-absorbed in ways that make for bad writing, as Parul Sehgal shows in this review.

Or at least I think she shows it. Presumably the people who like the book wouldn’t agree.

So what do you do when your response to a book is so different than that of other readers whom you admire and know to be thoughtful — especially when your own response is strongly negative? One strategy is to simply say de gustibus non disputandum est and go on with your life. Certainly that’s what I’m tempted to do in this case. I suspect, though, that I have failed in charity, which would not be good. I don’t want to let myself off the hook with the de gustibus line.

But: I really hated the book and find myself resenting the time that it cost me, time that I think I could better have spent in other ways. Revisiting it now would feel pointlessly self-punitive; plus, I doubt that I could read the book any more charitably while in this frame of mind.

So I will wait. I will just live with the uncertainty and the cognitive dissonance and in the meantime hope that, at some point down the line, I’ll be able to revisit the book in a cooler mood and see if it strikes me differently. There is of course a good chance that I’ll never get around to it; other challenges, other difficulties, the tyranny of the urgent always tend to crowd out such revisitation. But that’s life, you know? There are always things we want to think about, to pause and reflect on, but the flow of experience keeps moving. As Kierkegaard famously said:

It is quite true what philosophy says: that life must be understood backwards. But then one forgets the other principle: that it must be lived forwards. Which principle, the more one thinks it through, ends exactly with the thought that temporal life can never properly be understood because I can at no instant find complete rest in which to adopt the position: backwards.

I just wanted to dislike a book in peace, and now I have this existential dilemma facing me! Man, self-examination sucks.

re-reading

I have to think that “Against Rereading,” by Oscar Schwartz, is a massive troll, because the alternative — that Schwartz believes himself to be so omnicompetent a reader, so perfect in his perception, so masterful in his judgment, that he absorbs all that even the greatest book has to offer with a single reading — is unpleasant to contemplate. Or maybe there’s one more possibility: that — like Kafka’s hunger artist, who never found a food he liked — Schwartz has never been sufficiently interested in a book to return to it. 

But surely he makes one important point: the problem with our culture today is definitely all those people who don’t want ceaseless novelty. Definitely

I’m almost certain he’s just trolling, though.

Grahame and the Inklings

Re-reading The Wind in the Willows recently for the first time in many years, I was taken with what I should have noticed long ago: How powerfully influential it was on the Inklings, especially Lewis and Tolkien. I knew of course that they loved it, but it worked its way into their imaginations in ways that I hadn’t really noticed.

For instance, consider this passage from The Voyage of the Dawn Treader:

It would be nice, and fairly nearly true, to say that “from that time forth Eustace was a different boy.” To be strictly accurate, he began to be a different boy. He had relapses. There were still many days when he could be very tiresome. But most of those I shall not notice. The cure had begun.

Now look at this from the chapter “Wayfarers All,” in which Rat’s imagination and will are captured by the Adventurer, a seafaring rat from whose influence Mole can only with difficulty tear him away:

Presently the tactful Mole slipped away and returned with a pencil and a few half-sheets of paper, which he placed on the table at his friend’s elbow.

“It’s quite a long time since you did any poetry,“ he remarked. ”You might have a try at it this evening, instead of — well, brooding over things so much. I’ve an idea that you’ll feel a lot better when you’ve got something jotted down — if it’s only just the rhymes.”

The Rat pushed the paper away from him wearily, but the discreet Mole took occasion to leave the room, and when he peeped in again some time later, the Rat was absorbed and deaf to the world; alternately scribbling and sucking the top of his pencil. It is true that he sucked a good deal more than he scribbled; but it was joy to the Mole to know that the cure had at least begun.

Consider also the book’s feasts, especially the one that occurs when the near-frozen Rat and Mole stumble upon the house of Mr. Badger:

When at last they were thoroughly toasted, the Badger summoned them to the table, where he had been busy laying a repast. They had felt pretty hungry before, but when they actually saw at last the supper that was spread for them, really it seemed only a question of what they should attack first where all was so attractive, and whether the other things would obligingly wait for them till they had time to give them attention. Conversation was impossible for a long time; and when it was slowly resumed, it was that regrettable sort of conversation that results from talking with your mouth full. The Badger did not mind that sort of thing at all, nor did he take any notice of elbows on the table, or everybody speaking at once…. He sat in his armchair at the head of the table, and nodded gravely at intervals as the animals told their story; and he did not seem surprised or shocked at anything, and he never said, “I told you so,” or, “Just what I always said,” or remarked that they ought to have done so-and-so, or ought not to have done something else. The Mole began to feel very friendly towards him.

This is the very pattern for hobbit-feasts, including (in tone) the one in the house at Crickhollow after the four hobbit-friends have escaped the Black Riders and crossed the Brandywine, or (in substance) the one they enjoy when they have been rescued from Old Man Willow and taken to the house of Tom Bombadil. The particular joy of solid plain food and a big fire after great toil and fear is described by Grahame in a way that evidently captured Tolkien’s imagination.

beyond the wild wood

Around fifteen years ago I published these thoughts in First Things. I’m reposting here because I am re-reading Grahame’s great book right now and taking my usual comfort and delight from it. 


  • The Annotated Wind in the Willows by Kenneth Grahame, edited by Annie Gauger. W.W. Norton, 480 pages, $39.95
  • The Wind in the Willows: An Annotated Edition by Kenneth Grahame, edited by Seth Lerer Belknap/Harvard, 288 pages, $35

My history as a reader is an odd one. I began, conventionally enough, with Dr. Seuss, but at some point soon thereafter I decided that I didn’t want to read children’s books anymore. Instead, I wanted to read what my parents and grandmother were reading and refused to look at anything else. So the delights of Charlotte’s Web and The Lion, the Witch, and the Wardrobe passed me by, immersed as I was in the Perry Mason mysteries of Erle Stanley Gardner, the space operas of Robert A. Heinlein, and the manly adventures of Louis L’Amour’s Sackett. Between the ages of six and fourteen or so, I fed my imagination with such treats. What that explains about my adult state of mind I leave as an exercise for others to say.

As I got older I encountered the occasional children’s classic — I read the Narnia books and The Hobbit in graduate school, as palate-cleansers after heavy courses of Derrida and Foucault — but it was only when my own son was born that I discovered Beatrix Potter and Goodnight Moon and Stuart Little and (a little later on) Adam of the Road and Farmer Boy and Susan Cooper’s The Dark Is Rising series. Those were wonderful days: In them, delight masqueraded as duty, for how could I read those books to Wes if I hadn’t read them myself first?

Best of all were those winter evenings when I crawled into bed and grinned a big grin as I picked up our lovely hardcover edition of Kenneth Grahame’s The Wind in the Willows, with illustrations by Michael Hague. Before I cracked it open I knew I would like it, but I really never expected to be transported, as, evening by evening, I was. After the first night (I read only one chapter at a stretch), I wanted the experience to last as long as I could possibly drag it out. It was with a sigh compounded of pleasure and regret and satisfaction in Toad’s successful homecoming that I closed the book. I knew I would read The Wind in the Willows many times, but I could never again read it for the first time.

Kenneth Grahame’s masterpiece was published just over a hundred years ago, which accounts for these two new annotated editions. One is edited by Annie Gauger, an independent scholar with an evident devotion to Grahame; this book is the work of a true fan, and I mean by that no denigration whatsoever. The other is edited by Seth Lerer, a professor of English and the author of the superb Children’s Literature: A Reader’s History; his affection for Grahame’s work is palpable, but his tone is rather more detached — properly so, I would say, but then, I am a professor of English myself.

It should come as no surprise that these two editors approach the story of The Wind in the Willows in significantly different ways. Gauger, the fan, holds an essentially Romantic view of authorship, according to which a book is likely to be, as Wordsworth put it, the result of a “spontaneous overflow of powerful emotion.” She offers much more biographical detail than Lerer — including many family pictures and transcribed or photographed letters and drawings — and is more prone to see characters and events as transmuted versions of Grahame’s own experiences. This tendency is evident on the first page, as Mole, moved by the new springtime’s “spirit of divine discontent and longing,” suddenly decides he has had enough of spring cleaning: “He suddenly flung down his brush on the floor, said ‘Bother!’ and ‘O blow!’ and also ‘Hang spring-cleaning!’ and bolted out of the house without even waiting to put on his coat.” It seems obvious to Hauger that this scene “mirrors Grahame’s longing to escape from his London job as secretary of the Bank of England.”

Well, maybe. Grahame didn’t like his job very much, though he obviously did it well, else he would not have risen so high so quickly: Grahame was named to the post of secretary (the head of the bank) at the remarkably early age of thirty-nine. It was not the career he would have chosen; he preferred to write. But his options were limited. Grahame was born in Edinburgh in 1859, a few weeks before Arthur Conan Doyle was born in the same city. His mother died when he was young and he was effectively abandoned by his alcoholic father, who left the boy to be reared by relatives in Berkshire — in Cookham, specifically, on the Thames, in a landscape young Grahame adored and largely recreated in The Wind in the Willows. His hope was to go up to Oxford, but his guardians lacked the necessary funds, so he was sent at age eighteen to London to work as a clerk. Two years later he moved to the bank and stayed there for the rest of his career.

And he did write: In the 1880s and 1890s he published many brief, light essays on a wide range of subjects and collected them in books that were well regarded; but after his marriage in 1899, and the birth of his son Alastair (called “Mouse”) a year later, the writing largely dried up. This could have been because his literary energies went into the stories he told Mouse — many of them about the misadventures of one Mr. Toad — or because of ill health, which Grahame suffered from chronically. There was also, in 1903, an odd incident at the bank, in which a strange man came in with a pistol and, for reasons never discovered, shot at Grahame repeatedly. Though all the shots missed, Grahame was understandably traumatized and began to come to the office less and less frequently. In 1908, the same year The Wind in the Willows was published, he retired. He was forty-nine.

So, does Mole’s repudiation of his spring-cleaning duties really mirror Grahame’s longing to escape from his job? The claim would be more convincing if he had written that scene a decade earlier, when he was still working at the bank full-time and striving to reach its highest place. But he had already effectively withdrawn from the workplace by the time he wrote about Mole. Maybe there’s not such a direct route from experience to art, and maybe Grahame was writing about what he said he was writing about: the “divine discontent” that the coming of spring is apt to prompt in any of us — in all of us.

The annotator’s temptation is to believe that every literary effect has an identifiable real-life cause, and Gauger succumbs to that temptation often. Because this book arose in stories told (or written as letters) to young Alastair Grahame, Gauger seeks to make Mouse something like the coauthor of the tale — a thought kindly meant, especially since Mouse was a deeply unhappy child who took his own life at the age of twenty, which utterly crushed his parents — but this is not wholly convincing. There also seems to be a degree of job-justification going on, with many comments exceeding the bounds of usefulness and decorum. Ratty’s brief reference to Mole’s stock of bottled beer — “‘I perceive this to be Old Burton,’ he remarked approvingly” — leads Gauger to two pages of information about the history of English brewing, capped with a recipe for mulled ale. Most distressing, I think, is what follows the narrator’s comment that “Toad listened eagerly, all ears”: “Toads do not have external ears, but they do have internal eardrums behind their eyes.” Oh no. Oh no, no, no.

Gauger’s edition is the most recent in a series of “Annotated” books that W.W. Norton has been publishing for many years. The first, and still the best, was Martin Gardner’s magnificent Annotated Alice (of Wonderland, that is), followed closely by Leslie Klinger’s multivolume Sherlock Holmes series. These are all tall, heavy books, expensively produced, and it’s clear that editorial policy is to risk over-annotation rather than leave anything uncommented on. But the Alice books and the Holmes stories have a density of texture — stemming in the one case from the intellectual playfulness, in the other from social detail — that allows them to bear a great many notes without sinking. The more delicate Wind in the Willows is overwhelmed by such treatment.

It is a pleasure, then, to turn from the Norton edition to the one Seth Lerer has prepared for Harvard. This Wind in the Willows is a little shorter, a little wider, and it opens quite easily on the reader’s lap. The pages have a slight gloss, the typeface is elegant; the margins are pleasingly wide, and the annotations are terse, informative, and properly infrequent. (Lerer, however, is enamored of the Oxford English Dictionary and cites it too often. Though he is doubtless right that in the hundred years since Grahame published his book, some of its language has become “more evocative than meaningful,” do we really require a note on the adverb “paternally”?)

The images are also well chosen, and there are fewer of them than in Gauger’s edition. I don’t know whether it’s really possible to read Gauger’s Wind in the Willows as a story — there’s so much stuff in it that, after turning a page, I often struggled to discern where the tale picks up again — but reading Lerer’s edition is a great pleasure. The notes are there when you need them and are easy to ignore when you don’t. This book is, among other things, a delightful testimony to the bookmaker’s art.

And, as I have already suggested, I prefer Lerer’s approach to the text, which, while not ignoring the biographical connections, is more interested in the literary, historical, and cultural antecedents. Lerer is highly attentive to Grahame’s borrowings of his nature imagery from the Romantic poets. Like C.S. Lewis, he sees the book as deeply evocative of its late-Victorian and Edwardian time and place. (Lewis: “Consider Mr. Badger — that extraordinary amalgam of high rank, coarse manners, gruffness, shyness, and goodness. The child who has once met Mr. Badger has ever afterwards, in its bones, a knowledge of humanity and English social history which it could not get in any other way.”)

In his introduction to the book, Lerer does a fine job of showing how The Wind in the Willows so beautifully balances the Edwardian love of the rural idyll, and its cult of domesticity, with its fascination with new technologies. Ratty’s old boat and Toad’s motorcar receive equal attention. Lerer resists the temptation to over-explain: He knows that there’s a magic in this story for which we have no critical means of accounting. His edition will be the one I return to when the book, as it often does, calls out to me and in its quiet and gracious tones requests my attention.

Now, about Toad’s ears. Let’s leave aside the question of the hearing apparatus of toads and consider, rather, the physiognomy of Toad—Toad of Toad Hall, that is. We should probably first note that the phrase “all ears” is what I believe is called an idiom and could well be applied to any number of creatures who lack actual ears. But there are more significant matters to contemplate. At one point we find Toad “arrayed in goggles, cap, gaiters, and enormous overcoat,… swaggering down the steps, drawing on his gauntleted gloves.” This is instructive. Later in the book Toad famously exchanges prison garb for the clothing of a washerwoman and for a time at least is able to pull off this impersonation. (He is helped in this feat by his “gaoler’s daughter,” a kind girl, and, it might be noted, “he could not help half-regretting that the social gulf between them was so very wide, for she was a comely lass, and evidently admired him very much.”) Another time we are told that “Toad fell on his knees among the coals and, raising his clasped paws in supplication” — Wait, “paws”?

His friends’ appearance is similarly described. They wear dressing gowns and slippers in the evenings: Badger’s “carpet slippers…were too large for him and down at heel,” but Mole possesses a “black velvet smoking-suit” that Ratty much admires. (When Mole, however, first digs out of his house and reaches the sunlit meadow, we see him “jumping off all his four legs at once.”) When Ratty and Mole get lost in the snow and are rescued by their fortuitous discovery of the door to Badger’s house, they are wearing “coats and boots” — we know because Badger invites them to remove those wet things when he welcomes them into his warm snug home.

What problems Grahame has posed for his illustrators! Should they simply draw humans with animal heads, or should Toad’s body be at least somewhat toadlike, Badger’s badgeresque, and so on? Moreover, how big should they be? If you read the text in a literalist spirit, you’ll have to conclude that the creatures shrink and expand according to narrative need and that their appendages turn from paws to hands and back again, depending on the circumstances.

In Michael Hague’s adroit and precise paintings for the 1980 Henry Holt edition, Toad the washerwoman is depicted as about four feet tall — just large enough to pass, maybe — while Mole and Rat as they stand before Pan are the size of real moles and rats. And yet when Hague portrays the four friends together, they’re all the same size. Gauger shows us a painting from a beautiful 1913 edition in which the gifted artist Paul Bransom portrays Toad with the gaoler’s daughter, and he’s just a toad. A little on the large side, but plausibly so. And he’s naked, as toads tend to be. But how could such a creature ever have driven an automobile? And what happened to his goggles?

Perhaps it’s best not to inquire too deeply into such matters, if one does not have to. One of Shakespeare’s contemporaries, George Peele, wrote a play in which an old woman, Gammer Madge, starts telling a story: “Once upon a time, there was a king, or a lord, or a duke, that had a fair daughter, the fairest that ever was; as white as snow and as red as blood: and once upon a time his daughter was stolen away: and he sent all his men to seek out his daughter; and he sent so long, that he sent all his men out of his land.” This prompts one of her listeners to ask, “Who dressed his dinner, then?” But Madge quickly replies, “Nay, either hear my tale, or kiss my tail.”

A just rebuke. God bless Grahame’s illustrators in their impossible task, but for readers the characters’ various species surely telegraph key traits. Mole squints in the sunlight, uneasy and unadept with his big claws in the sunlit world of the river, but eager and growing in boldness. Ratty is wiry, quick, resourceful. Badger is stubborn, of course, set in his ways, but kind, as Lewis remarks, and simply good. Toad leaps about, his eyes bulging, his cheeks puffing — and then collapses on himself, making a heap of self-pity. These are very different creatures, and yet they are dear friends.

And that’s the point. C.S. Lewis is good on this. In The Four Loves he writes, “The quaternion of Mole, Rat, Badger, and Toad suggests the amazing heterogeneity possible between those who are bound by Affection,” and in his essay “Membership” he writes, “A trio such as Rat, Mole, and Badger symbolizes the extreme differentiation of persons in harmonious union, which we know intuitively to be our true refuge both from solitude and from the collective.” Toad is omitted from the second sentence because, as I have commented elsewhere, he is too chaotic to be in a state of “harmonious union” with anyone else. His friends know that, and they love him all the same, though often with an exasperated sort of tenderness.

If we must claim that The Wind in the Willows is about something, I would say that it’s mostly about the inter-animating powers of friendship and place. Ratty loves the river, but he loves it more when he can show it to Mole. Ratty has known all along that “there is nothing — absolutely nothing — half so much worth doing as simply messing about in boats,” but he chants this well-worn fact over and over, dreamily, because in sharing the experience with the novice Mole he finds it coming fully alive to himself once more. Badger’s home is all the more delightful as a refuge from the cold because it is Badger’s home, not just some generic warm spot. Badger’s gruff hospitality allows all sorts of creatures to come and go as they will. And Toad Hall becomes more wonderful than ever when it has been saved from the stoats and weasels, and saved by Toad’s faithful friends. Friends give meaning to a place, and the traits of certain places encourage and strengthen the blessings of friendship.

These are great lessons for anyone to learn, or to remember, at any age. And no book shows us these relations so beautifully as The Wind in the Willows.

The book is frankly an idyll, but, if I may risk the introduction of some disharmony into this meditation, I have to say that there are two distinct tribes of Wind in the Willows lovers: those for whom Toad is what it’s all about, and those for whom the milder adventures of Rat and Mole are the heart of the matter.

In my experience, young children tend to be in the former camp, their parents in the latter. (Grahame himself seems to have been uncertain: He had finished the book without arriving at a title, and as it was being passed around to publishers it was known variously as The Mole and the Water Rat and Mr. Toad.)

As an adult discoverer of Grahame’s riverine world, I must admit that I have always found that the Toad is too much with us. To be sure, his escapades are delightful and delightfully told — but I always find myself thinking, “Can we get back to Mole and Ratty now?” When I read the book the first time to my young son, it was obvious to me that Wes felt just the opposite. I still remember his belly laugh at Toad’s response to his first encounter with an automobile, one that nearly runs him and his friends down: “Toad sat straight down in the middle of the dusty road, his legs stretched out before him, and stared fixedly in the direction of the disappearing motorcar. He breathed short, his face wore a placid satisfied expression, and at intervals he faintly murmured ‘Poop-poop!’”

The Wind in the Willows is surely the most beautifully written of all children’s books — it offers to the willing learner a deep course in the making of sentences — and its finest prose may be found in the famous chapter 7: “The Piper at the Gates of Dawn.” This is when Rat and Mole, searching the river for a lost baby otter named Portly, find themselves drawn by a distant haunting melody to a small island:

Perhaps he would never have dared to raise his eyes, but that, though the piping was now hushed, the call and the summons seemed still dominant and imperious. He might not refuse, were Death himself waiting to strike him instantly, once he had looked with mortal eye on things rightly kept hidden. Trembling he obeyed, and raised his humble head; and then, in that utter clearness of the imminent dawn, while Nature, flushed with fullness of incredible color, seemed to hold her breath for the event, he looked in the very eyes of the Friend and Helper; saw the backward sweep of the curved horns, gleaming in the growing daylight; saw the stern, hooked nose between the kindly eyes that were looking down on them humorously, while the bearded mouth broke into a half-smile at the corners; saw the rippling muscles on the arm that lay across the broad chest, the long supple hand still holding the pan-pipes only just fallen away from the parted lips; saw the splendid curves of the shaggy limbs disposed in majestic ease on the sward; saw, last of all, nestling between his very hooves, sleeping soundly in entire peace and contentment, the little, round, podgy, childish form of the baby otter. All this he saw, for one moment breathless and intense, vivid on the morning sky; and still, as he looked, he lived; and still, as he lived, he wondered.

“Rat!” he found breath to whisper, shaking. “Are you afraid?”

“Afraid?” murmured the Rat, his eyes shining with unutterable love. “Afraid! Of him? O, never, never! And yet — and yet — O, Mole, I am afraid!”

The language here goes right to the brink of over-sweetness — but that is precisely what it must do, as it strives to describe experiences so good, so powerful, that they overtax the human imagination.

In a recent article in the Guardian of London, Rosemary Hill wrote of this scene, “Whether it is the latent homoeroticism of the vision or simply the sudden change of tone that makes the scene so uncomfortable, it is certainly a failure.” Now, when people talk about “latent homoeroticism” in the Iliad, or in the biblical story of David and Jonathan, even if I might read those passages differently, I at least know what they’re talking about, but Rosemary Hill leaves me speechless. Who exactly is hot for whom in this scene? And why does Hill say that the scene itself is uncomfortable, when all the discomfort surely lies with her? The lack of imagination here, the rote recital of contemporary shibboleths, is discouraging.

Yet the encounter with Pan, “the Friend and Helper,” is a strange scene, and it does indeed mark a “sudden change of tone.” The reader does not expect to discover, in the midst of this paean to friendship and domesticity, a glimpse of something far greater than friendship or domesticity — something good beyond Badger’s goodness and yet infinitely more frightening — something numinous. Failure or not, the scene was recognized as central by the book’s first publisher, Methuen: The cover features a gilt engraving of Pan, with Mole and Rat below and to either side of him. (A begoggled Toad looks confidently out at us from the spine. Interestingly, as Lerer points out, Toad stands up straight on two very human legs, while Ratty and Mole are rendered simply as animals.)

The best illustrator of this scene, I think, is Michael Hague. His portrayal stretches across two pages, and the flora surrounding the figures are painstakingly rendered: It is only on a second or third look that one discerns tiny Portly at Pan’s feet. Among the many who have drawn or painted The Wind in the Willows, Hague and Arthur Rackham are best, I think, at the more expansive scenes, and no one does the details of English domesticity as well as Hague. (His illustrations of The Hobbit are notable in this respect as well.) But for Ratty and Mole on the river, or enjoying their sun-illumined picnics, I must have Ernest Shepard, best known as the illustrator of A.A. Milne’s Pooh stories. He catches the joy of the friends, their unadulterated blissful delight in the shape of their little world, as no one else does.

Perhaps there is a reason for that. Kenneth Grahame was an old man when Shepard was commissioned to illustrate his book — indeed he did not live to see the finished product. But when he spoke to Shepard at the outset of the project, he made a simple request. “I love those little people,” he said. “Be kind to them.”

And now, for me, it’s back to a reading of the story that I wish I had known in my childhood. (And yet would I have loved it then?) The river holds more than enough excitement, after all, and so does The Wind in the Willows. When Mole asks Ratty about the Wild Wood, he receives just a few broken, reluctant, uninformative sentences. And when he asks about what might be found on the other side of the Wild Wood, he gets only this quite proper rebuke: “‘Beyond the Wild Wood comes the Wide World,’ said the Rat. ‘And that’s something that doesn’t matter, either to you or me. I’ve never been there, and I’m never going, nor you either, if you’ve got any sense at all. Don’t ever refer to it again, please.’” 

Moonbound revisited

A while back I said that I had read Robin Sloan’s new novel Moonbound and hoped to read it again. Wrong! I had not genuinely read it. Now I have, and I love this book


Several decades ago, the semiotician A. J. Greimas claimed that all stories are comprised of six actants, in three pairs: 

  • Subject/Object 
  • Sender/Receiver 
  • Helper/Opponent 

Moonbound is a book that readily lends itself to this analysis. 

We (you and I and the other humans on this planet) are the Anth — the Middle Anth, as it happens. Our descendants will do some amazing things but tragedy will eventually befall them. But, anticipating their downfall, they prepare a message, in the form of a girl in cryogenic sleep, for those who will occupy the Earth after them. (Sender/Receiver.)

The girl eventually joins forces with a boy, Ariel, the protagonist of our story, who wants to know how to combat the dragons who live on the moon and have cut earth off from the rest of the cosmos. (These dragons are made of information. It’s complicated.) The dragons have made Earth the Silent Planet, as it were, and Ariel wants to end that silence, that isolation. In this quest he is forever pursued by an angry wizard, but also regularly finds help from unexpected friends. (Helper/Opponent.) 

It is through the mediation of some of those friends, a college of scholars, that Ariel encounters the most important Helper of all, who makes for him the one thing he needs to deal with the dragons. (Subject/Object.) 

See? It’s brilliant. And the pattern is reinforced by constant references to another story, the one on which this one seems to be modeled: the matter of Arthur. But then, it’s a lot like many other stories as well. For instance, at one point our small hero is led through the wilderness by a rough customer he meets in a tavern, one who is called by a nickname beginning with S, and who provides him with a means of swift escape from his pursuers. It’s true that this fellow is a trash-picker rather than the descendent of kings, and that he’s called Scrounger rather than Strider, but the commonalities are strong and that’s what matters, isn’t it? 

Or is it? 

What makes a story matter to us? Does interest lie in the ways it resembles other stories, as Greimas’s scheme seems to suggest, or in the ways it differs from them? 

At one point, early in Moonbound, when Ariel is still living in the village of Sauvage, at a desperate moment he runs towards a prominent feature of the village: a sword plunged into a stone. His companion, the narrator of this book (again: it’s complicated), thinks, “I knew this story! The words inscribed on the sword read — The boy hurried past. Ignored it completely.” He retrieves a very different sword that, as it turns out, is much more helpful to him — though this greatly angers the wizard who has plotted Ariel’s life. (One man’s Helper is another man’s Opponent.) 

Having gone off-script, Ariel is confronted by the enraged wizard: 

“The stone is my design. As is the village. As are you.” The directness of his speech made the boy’s blood sizzle. “Yet you did not pull the sword. Why?”

“I found another,” Ariel said simply.

The wizard frowned. “Another sword ought not to have sufficed. The pattern is burned into your cells. Don’t you feel it? Or is my design so poor?” 

“Of course I feel it,” Ariel said quietly. First, triumph and terror; now, dread and calm. “But there are other designs, too.” 

And maybe not just designs. If you were to ask me why Ariel found the other sword, the sword that wrecked the plans of the manipulative, controlling wizard, I’d say that he just got lucky

Luck, this tale suggests, is a big factor in human affairs. From a conversation that happens later in the book, between Scrounger and Durga, the girl awakened from sleep, “the last daughter of the Anth”: 

“The way I’ve heard it, the Anth destroyed themselves,” said Scrounger. “Maybe you’re right, and maybe your future yanked you straight into disaster. Maybe there’s a lesson there.”

”The end of the Anth wasn’t hubris,” Durga said. “I know that’s an easy story to tell, but it’s not true. We were beyond that.”

”A lot of hubris, saying you’re beyond hubris.”

”Yet I am saying it.”

”All right, I’ll allow it wasn’t hubris. What was it, then? What doomed your cause?”

”Bad luck,” Durga said simply. “There is such a thing, in history, as miserable bad luck.” 

So, to sum up, what makes a story go off-piste? Luck, bad or good. Luck makes for stories rather than Story. Luck is the presiding spirit of the Garden of Forking Paths. Where Luck is present, you can’t map the scene with Greimas’s three pair of actants — that only gets you the X, Y, and Z axes. And as one of the characters — well, kind of a character: it’s complicated — explains to us, only a massive multidimensionality is genuinely adequate to the world.  

Perhaps most important: Luck defeats the would-be Controllers, the ones who would dictate every step in everyone’s story — or maybe even bring stories to an end. 

Well, probably. This too could be complicated.

  • Let us grant, per argumentum, that Ariel wasn’t destined to find the sword he needed, or to meet the Helpers he needed to find. There’s no wise elder to tell Ariel, “You were meant to find that sword, and not by the wizard. And that may be an encouraging thought.”
  • But Ariel, when we first meet him, says, “I know I am meant for something important. I can feel it. I have always felt it.” 
  • But the wizard programmed him to think this way: “The pattern is burned into your cells.” 
  • But the feeling persists in Ariel even after he liberates himself from the wizard’s tyranny. And if he is lucky, then his luck is extraordinary. 

I am not sure that there is an answer to this conundrum, but we may find a way of negotiating it by reflecting on what Robin calls “Gibson-Faulkner Theory.” (The name is explained in this interview.) In the novel we merely learn that the “central premise of Gibson-Faulkner Theory” is: “The present is a function of the future, not the past.” As Durga explains, 

“What I mean is — we have minds! We dream, and we plan, and then we take action. For that reason, our present is a function of the future we imagine. It is forged in response to vision. If we lack vision — well, then the ghosts will play, and that is our own fault. You can believe it or not. I know it is true, because I was born in San Francisco, the city the future reached back and made, because it was going to be needed.” 

Now, I could (and probably will, in another post) argue with this — and as one of the progenitors of Gibson-Faulkner theory, I think I have a right to say that Durga’s articulation contains too much Gibson and not enough Faulkner. But the point is a powerful one. We act towards the future we have envisioned. And “Where there is no vision, the people perish” (Proverbs 29:18).  

We love the old stories — we love stories that do what we expect them to do, what we know in advance they will do. But we also love it when they surprise us. Repeatedly in Moonbound we are told that “the great question of the Anth” is: “What happens next?” And we only ask that question when a story is surprising us, or when we hope it will. 

We need themes, and we need variations on themes. And Moonbound provides both, and provides them delightfully. What a cool book. Hey Robin: More, please. I want to know what happens next. 

supple and athletic minds

Walt Whitman, Democratic Vistas (1871):

A new theory of literary composition for imaginative works of the very first class, and especially for highest poems, is the sole course open to these States. Books are to be call’d for, and supplied, on the assumption that the process of reading is not a half sleep, but, in highest sense, an exercise, a gymnast’s struggle; that the reader is to do something for himself, must be on the alert, must himself or herself construct indeed the poem, argument, history, metaphysical essay — the text furnishing the hints, the clue, the start or frame-work. Not the book needs so much to be the complete thing, but the reader of the book does. That were to make a nation of supple and athletic minds, well-train’d, intuitive, used to depend on themselves, and not on a few coteries of writers. 

A recommendation more important now than ever. 

starting over

Around a month ago, I mentioned that I had just read and really enjoyed Robin Sloan’s novel Moonbound. And that’s true! But what I didn’t say at the time is that I definitely didn’t get the most out of my reading experience, didn’t have full concentration as I read. And I know why. It was because of one page near the beginning of the galley I read, a page with three words on it: 

As I read, I kept looking back at that page, as though hoping that the words would dissolve and be replaced by the promised cartography. Because when I am reading a work of fiction there are few things I love more than a map

I think I would have missed the map even if I hadn’t been told that there would be one, but to know that a map was being made but I did not have it was agonizing. Thus my inconsistent attentiveness. 

But today, this very afternoon, my very own hardcover copy of the book arrived, and when I opened it up I saw this: 

Ah. Ah yes. I will now be re-reading Moonbound, and this time I’ll get the full and proper experience. 

editing

A couple of years ago, I decided that I wanted to re-read Norman Mailer’s The Armies of the Night, which I hadn’t read since high school. I picked it up and saw the first sentence: “From the outset, let us bring you news of your protagonist.”

He means “At the outset.” “At the outset” represents a single point in time, while “from the outset” refers to an ongoing sequence of events. If you say “At the outset of our trip the weather was miserable” you say something only about that moment. Maybe later on the weather got better, and indeed that’s what the phrase suggests. But if you say “From the outset of our trip the weather was miserable,” you’re indicating that the weather started bad and stayed that way. Mailer is using an ongoing-sequence phrase to refer to a point-in-time experience. 

So Mailer has messed up the first sentence, indeed the very first word, of his book.

One page later:

On a day somewhat early in September, the year of the first March on the Pentagon, 1967, the phone rang one morning and Norman Mailer, operating on his own principle of war games and random play, picked it up. That was not characteristic of Mailer.

So this phone rang on one morning of a day? What happened on the other mornings of that day, I wonder. Also: Hi, I’m Norman Mailer, and my own principle is war games and random play. – What the hell does that mean? I don’t even know if I could turn these sentences into comprehensible and coherent English, but here’s my best effort:

One morning in early September 1967, the year of the first March on the Pentagon, the phone rang and Norman Mailer picked it up. That was uncharacteristic, but on principle Mailer sought out random events and war games.

That’s better, but still doesn’t make much sense. For one thing, if Mailer really did, on “principle,” seek out random events and war games, then wouldn’t he regularly pick up the phone when it rang, in those days when you couldn’t tell who was calling? Wouldn’t picking up the phone in fact be characteristic of him? 

After a few more pages of this, I put the book down. But I left my mark in it, a mark I’ve been using for several years to annotate books: EP. EP is short for “editor, please.”

There are four levels of editing:

  1. Structural
  2. Stylistic
  3. Mechanical (grammar/syntax/spelling)
  4. Factual

That first sentence of The Armies of the Night needed mechanical editing; the second stylistic editing. (Whether it received any structural editing I can’t say, though I suspect that at this stage in his career Mailer wouldn’t have allowed that — hell, he might have considered himself above any kind of editing.) In book publishing, the mechanical editing and at least some of the stylistic editing is usually done by a person called the copy editor – perhaps an employee of the publisher but more often, in my experience, a freelance. The person called simply the editor will rarely comment on mechanical matters, and may or may not get into the weeds of style, but will certainly have things to say about structure: how the book is organized, whether some matters deserve more or less treatment than you’ve given them, whether a given passage needs to be excised, etc. The great Robert Gottlieb was a fastidious, not to say compulsive, line editor, but this kind of attentiveness is by no means universal.

As for factual editing, that would have happened to Mailer when he wrote an earlier version of his experiences for Harper’s, but not when he submitted it to his book publisher. Sometimes people reading a book will ask “Didn’t anyone fact-check this thing?” — not realizing that the answer, typically, is No. In special cases (for instance, books whose claims might result in legal action) lawyers can get involved to demand justification of certain claims. When I wrote The Narnian the HarperCollins lawyers went over the manuscript with the finest-toothed of combs, and asked me, for instance, whether Charles Williams might take offense at some of the things I said about him. Since he had died in 1945, on balance I though it not likely.

So most books aren’t fact-checked, though many magazine pieces are. The fact-checking at Harper’s, at least since I’ve been writing for them, is relentless, and the experience of justifying your claims and statements arduous.

But there’s a fuzzy line between the editing of mechanics and fact-checking: the spelling of names, for instance. Right now I’m reading the first volume of Clinton Heylin’s biography of Bob Dylan, and while I sympathize with a writer who has to deal with as many names as Heylin does, he gets too many of them wrong: It’s Samuel R. Delany (not “Delaney”), Jackie DeShannon (not “Deshannon”), Kenneth Rexroth (not ”Roxreth“), etc. Each of these is faithfully recorded in the index (”Roxreth, Kenneth”) but didn’t get checked by the copy editor.

Heylin is not the most careful of stylists, either. He writes sentences like this, when describing what a guy named Steve Wilson thought about a friend named Paul Clayton, who had become obsessed by Dylan:

In Wilson’s view, ‘Bob was everything [Paul] wanted to be’, save heterosexual.

What Heylin means is that Clayton, who was gay, wanted to be like Dylan in every respect except sexual orientation; what he says is that Dylan is homosexual. Me in margin: “EP.”

Writing about Dylan’s “The Lonesome Death of Hattie Carroll,” Heylin is critical of Dylan’s condemnation of William Zantzinger as a murderer — Heylin thinks the facts don’t bear out that charge.

What he was, to Dylan’s closed mind, was guilty. And guilty he would remain, the songwriter insisting to Bob Hilburn forty years later, ‘Who wouldn’t be offended by some guy beating an old woman to death?’ Answer: any halfway decent investigative journalist.

What Heylin means is that any halfway decent investigative journalist would be sure to have the facts right before condemning anyone; what he says is that such a journalist wouldn’t be offended by the murder of an old woman, as though sociopathy were a prerequisite for journalistic competence. Me in margin: “EP.”

As I have often lamented, almost every book contains errors on the last three of the levels I’ve identified; it is the blight we writers were born for, to paraphrase Hopkins. (Some books, The Great Gatsby or Gilead for instance, are structurally perfect.) But the more times I have to write “EP” in the margin of a book the more likely it becomes that I will abandon the book. Not in high dudgeon, but because it’s just tiring to have my concentration interrupted by error after error after error, most of which could have been avoided if the responsible parties had taken proper care. I want to keep reading Heylin’s biography of Dylan, because the subject is extremely interesting to me and because Heylin is by far the best-informed biographer of Dylan I have come across, and in many respects — especially the difficult matters of chronology, made more difficult by Dylan’s compulsive lying — the most scrupulous. But I don’t know whether I’m gonna make it through.

accountability

So here’s yet another story on how students today can’t or won’t read

Theresa MacPhail is a pragmatist. In her 15 years of teaching, as the number of students who complete their reading assignments has steadily declined, she has adapted. She began assigning fewer readings, then fewer still. Less is more, she reasoned. She would focus on the readings that mattered most and were interesting to them.

For a while, that seemed to work. But then things started to take a turn for the worse. Most students still weren’t doing the reading. And when they were, more and more struggled to understand it. Some simply gave up. 

I’ve already written on this topic, here. But this gives me a chance to add something I thought I had written about already … but maybe not? If I have, my apologies.

(N.B. That Chronicle article also discusses pedagogical problems faced by professors in the sciences, but I don’t know anything about what they face, so my comments here are only about my own neck of the woods, the humanities.)  

What I would like to ask Theresa MacPhail is: Do you do anything to ensure that your students do the assigned reading? Or do you just give them the assignments and hope for the best? 

Here’s what I do, and have done for my entire teaching career: I give pop reading quizzes. I tell my students why I give such quizzes: I do it, I say, because y’all are Self-Deceived Rational Utility Maximizers.

Students have many demands on their time, and they would also like to spend at least some of that time enjoying themselves, so when they look at what they’re supposed to do in any given week, they triage: What has to be done first? That is, what will I pay a price for not doing? Whatever would cost them the most to skip is what they do first, and then they work their way down the line. If you have assigned your students some reading but they pay no price for neglecting that reading, then students will neglect that reading. It’s as simple as that. When I was in college I thought in precisely the same way. I rationally maximized my utility, according to what was utile by my lights. (That is to say, I never underestimated the utility of smoking pot and going bowling, or smoking pot and listening to music, or … just smoking pot.)  

Now, the students rarely tell themselves that they won’t do the reading at all. They declare that they’ll get caught up next week, when things are a little less harried. But here’s where the “self-deceived” part of Self-Deceived Rational Utility Maximizer comes in: next week will of course not be less harried. And if there’s still no cost to neglecting the reading … well, we all know how things will work out, don’t we? 

This is why I give reading quizzes: to move my assignments up in the queue, to force the practitioner of triage to reckon with me. And there’s another reason: We go over each quiz in class — I make them grade their own quizzes — and in the process I discover what they noticed and what they missed. That’s useful information for me, and not just when I’m making up future quizzes: I’m able in our discussion to zero in on those overlooked passages. “Why did I ask about this? Why is this passage important?” I also encourage them to tell me when they think a question is too picky — sometimes I even agree that it is, though whether I do or not it’s helpful to explain why I asked it. 

This whole process is an education in attentive reading, or that’s what I try to turn it into anyway. And one of the major reasons I think it works is that my students’ quiz grades tend to rise over the course of the term. They get better at noticing; they get better at recognizing what really matters in the texts we read. Not all of them, of course; but most of them.

(Yes, of course I know that some of them are reading SparkNotes and Wikipedia summaries and the like; but I try to take that into account when making up the quizzes, and even if they can get a few questions right based on reading such summaries, well, that’s better than not reading at all. At the very least they get a good deal more out of the classroom discussion than they would have if they had come in knowing nothing.) 

You can assign reading to students; but if you don’t develop strategies for holding them accountable, then it doesn’t really matter what you assign. They’re Self-Deceived Rational Utility Maximizers after all, and if there’s one thing you can never change about them it’s that. 

So when people say “My students can’t read any more,” I want to ask what they’re doing to hold them accountable — and what they’re doing to help them become more intelligently attentive readers. That Chronicle of Higher Education article didn’t focus on those questions, but they’re essential. (We do hear something that Adam Kotsko, whose essay in Slate kicked off this season of conversation, does to make sure his students are reading and assess how they read. It’s very different from what I do, but it’s interesting.) 

If teachers do have strategies for making their students accountable and are consciously working to teach better reading skills and the students are still not doing the necessary work, then we definitely have a big social problem. And we very well might. But some vital information is missing from these exercises in lamentation. 

Dan Kois:

Most alarmingly, kids in third and fourth grade are beginning to stop reading for fun. It’s called the “Decline by 9,” and it’s reaching a crisis point for publishers and educators. According to research by the children’s publishers Scholastic, at age 8, 57 percent of kids say they read books for fun most days; at age 9, only 35 percent do. This trend started before the pandemic, experts say, but the pandemic accelerated things. “I don’t think it’s possible to overstate how disruptive the pandemic was on middle grade readers,” one industry analyst told Publishers Weekly. And everyone I talked to agreed that the sudden drop-off in reading for fun is happening at a crucial age—the very age when, according to publishing lore, lifetime readers are made. “If you can keep them interested in books at that age, it will foster an interest in books the rest of their life,” said Brenna Connor, an industry analyst at Circana, the market research company that runs Bookscan. “If you don’t, they don’t want to read books as an adult.” 

Obviously this is bad news, but let’s remember the context: Do kids do anything for fun these days? They’re not allowed to play, only to have “supervised leisure activities.” Everything is grinding and striving and measured performance. Are they even given enough time alone to make reading possible? If kids go from school to music lessons to the sport of the season, or to various after-school programs, and they’re given phones to occupy their every free instant, of course they won’t read. But then, in such cases not-reading isn’t the worst of their problems. 

back to the brows

After reading various writings about the brows — including, first of all, this unsent letter by Virginia Woolf and this 1949 essay by Russell Lyne, I find myself impatient and wanting to cut to the chase. I’ll come back to these matters later when I’ve had more time to think them over, but in the meantime, some Theses:

  1. A work of art can largely confirm the expectations of those who encounter it, largely thwart those expectations, or touch any point between those extremes. This is true of all the arts, but for present purposes I will speak only of fiction.
  2. These expectations can be of many kinds, but the most commonly invoked expectation involves difficulty: How hard-to-track, hard-to-comprehend do we expect and want a book to be?
  3. The reader who demands that all of his or her expectations be met is often called a lowbrow reader; the writer whose work habitually meets such readers’ expectations is often called a lowbrow writer.
  4. The reader who craves surprise, excess, extremity, who is impatient with work that confirms typical expectations, is often called a highbrow reader; the writer whose work consistently violates norms and transgresses standards is often called a highbrow writer. 
  5. N.B.: Higher-browed readers often want to have their aesthetic expectations challenged, but not their moral ones. Almost no one wants that. (But they get it sometimes, from some writers. George Eliot and Vladimir Nabokov are good examples — I’ll write about them, in this regard, one day.) 
  6. “Highbrow,” “middlebrow,” and “lowbrow” are all characteristically pejorative terms, meant to insult, though in some cases (e.g. the piece by Woolf above) a writer will claim and even treasure the insult. See for comparison the history of such words as “Quaker” and “Methodist.” If Virginia Woolf does not think that your novel sufficiently resists your readers’ expectations, she will call you and your readers middlebrows; Graves and Hodges in the same circumstance will call you and your readers lowbrows. (They don’t mention C. P. Snow in their book, but if they had they’d probably have called him a lowbrow writer, but something like The Search is clearly meant for the educated reader.) 
  7. The three brow-terms are most commonly used by people who are or believe themselves to be highbrows, though they may dislike that language and (implicitly or explicitly) put ironic scare-quotes around it.  
  8. Even the most challenging writer will not always want to read works that constantly challenge or repudiate his or her expectations. Auden used to say that great masterpieces demand so much of their readers that you simply can’t take one on every day, not without either trivializing the experience or exhausting yourself. 
  9. It is characteristic of highbrows’ use of these distinctions — see the Woolf letter quoted above and T. S. Eliot’s encomium to the music-hall entertainer Marie Lloyd, which employs the related socio-economic terms “aristocrat,” “middle-class,” and “worker” — that they articulate some alliance of themselves and the lowbrows against the middlebrow.
  10. Lowbrow readers do not know, and if they knew would not care, about this supposed alliance.
  11. Middlebrow readers and writers alike are often aware of the disdain of them felt by highbrows, and may respond either by defensiveness or mockery. (Think of Liberace’s famous response to his critics’ scorn for his music: “I cried all the way to the bank.” Funny to think of that line having a known origin, but it does.) 
  12. For a long time now there has been no genuine lowbrow reading. Those who insist on all their expectations being fulfilled can get that hit much more efficiently through movies, TV, Instagram, TikTok, etc.
  13. The brow-discourse is conceptually distinct from, but overlaps considerably with, genre-discourse. For instance, detective novels that adhere strictly to the conventions of the genre — the Ellery Queen stories, for instance — will often be called lowbrow, while those that frequently deviate from the conventions — the later novels of P. D. James, for instance, or Sayers’s Gaudy Night — may get called “highbrow” or, more likely, “literary fiction.”
  14. The tripartite brow-discourse is much less useful than a more nuanced and more detailed account of readerly expectations, one which is sensitive to the ways different genres can generate different sets of expectations, and respond to those expectations in diverse ways. 

UPDATE 2024–05–27: It suddenly occurs to me that I have been confusing two quite different things: the three-brow distinction as a way of talking specifically about reading books and as a way of talking about culture as a whole. If you’re talking about reading, then of course there are lowbrow readers, lowbrow books, etc. But if you’re talking broadly about culture, then in an age when the popularity of movies, TV, and social media is at least an order of magnitude — I use that term with care; most people use it to mean “a whole lot” — I repeat, at least an order of magnitude greater than the popularity of reading, then anyone who reads books at all is ipso facto a middlebrow. 

UPDATE 2024-06-05: I have received a salutary word of criticism from my friend Francis Spufford: 

It is slightly nerve-wracking saying this, Professor Jacobs, but you are uncharacteristically misreading the Woolf. Yes, she’s a vile old snob in literary as much as in social terms. But I don’t think you can adduce what she says here about the ‘common reader’ as proof of that. To my ear, she’s being ironic throughout. She says, with stagey astonishment, that the common reader fails to measure up to proper critical standards, insisting on reading for such low satisfactions as pleasure, amusement, and a sense of meeting real human beings. She observes, as if baffled, that the survival or otherwise of literature over the long term is determined by the reputation of a work among these amateurs, and not among professors or theoreticians at all. How ghastly! Just for once, I’m sure the irony here means that Woolf is putting herself on the side of what’s common. There is a hole on her snobbery, a subject on which she feels like an insurgent rather than a possessor, and it’s to do with her lack of a university education. Unlike Sayers at Somerville, Virginia Stephen did all her reading at home, devising her own critical standards based on her own reactions. She is a common reader, by her own lights. Indeed she publishes two books of critical essays called The Common Reader and The Common Reader 2. She’s claiming the right to read Cervantes for fun, rather than the right to borrow three romances a week from the Boots Circulating Library, but it’s still a claim to centre pleasure. Virginia on the barricades! Virginia ‘Che’ Woolf! 

I think Francis is almost wholly right here, though I do believe Woolf’s irony is not united with snobbery. Anyway, criticism taken gratefully on board, to be deployed later. 

rational choices

The race is not always to the swift, nor the battle to the strong; but that is the way to bet. 

Hugh E. Keogh 

There’s too much to read, right? Especially contemporary fiction. Too many choices. You have to develop a strategy of selection, a method of triage. I will always read more old books than new ones, as I think everyone should. But I don’t neglect what my contemporaries are doing. This summer, for instance, I plan to read Jon Fosse’s Septology and Zito Madu’s memoir The Minotaur at Calle Lanza. (Memoir is not fiction, of course, but it uses some of the same techniques and, for me, scratches some of the same itches.) 

My own strategy for deciding what to read arises from these facts: Literary fiction in America has become a monoculture in which the writers and the editors are overwhelmingly products of the same few top-ranked universities and the same few top-ranked MFA programs — we’re still in The Program Era — and work in a moment that prizes above all else ideological uniformity. Such people tend also to live in the same tiny handful of places. And it is virtually impossible for anything really interesting, surprising, or provocative to emerge from an intellectual monoculture. 

With these facts in mind I have developed a three-strike system to help me decide whether to read contemporary fiction, with the following features: 

  • The book is set in Brooklyn: Three strikes, you’re out
  • The author lives in Brooklyn: Three strikes, you’re out
  • The book is set anywhere else in New York City: Two strikes
  • The book is set in San Francisco: Two strikes
  • The book’s protagonist is a writer or artist or would-be writer or would-be artist: Two strikes
  • The author attended an Ivy League or Ivy-adjacent university or college: Two strikes
  • The book is set in Los Angeles: One strike
  • The author lives in San Francisco: One strike. 
  • The author has an MFA: One strike
  • The book is set in the present day: One strike

I am not saying that any book that racks up three strikes cannot be good. I am saying that the odds against said book being good are enormous. It is vanishingly unlikely that a book that gets three strikes in my system will be worth reading, because any such book is overwhelmingly likely to reaffirm the views of its monoculture — to be a kind of comfort food for its readers. Even books as horrific as Hanya Yanagihara’s A Little Life — a novel I wish I had never read, and one of the key books that made me settle on this system — is comforting in the sense that we always know precisely whom we are to sympathize with and whom to hate. Daniel Mendelsohn is correct: “Yanagihara’s book sometimes feels less like a novel than like a seven-hundred-page-long pamphlet.” I would delete “sometimes.” 

(Author graduated from Smith College, lives somewhere in New York City, book is set in New York City in more-or-less the present day: at least five strikes. I shoulda known.) 

My system does not cover every eventuality. Among other things, it only applies to American writers, though the monoculture I have described extends overseas: for instance, Sally Rooney doesn’t live in Brooklyn, but she might as well; and her books aren’t set in Brooklyn, though they might as well be. I need to extend my system to account for this kind of thing. But I can continue to work on that. 

I have a similar system for deciding whether to watch a movie; maybe I’ll write about that in another post. 

As a kind of pendant to my previous post, I commend to you this by Adam Roberts, which I thought of as I was writing:

When I was a kid I memorised — don’t laugh — the Bene Gesserit ‘Litany Against Fear’, and used to repeat it quietly to myself when I was in a place of terror. I was eleven or twelve, and my family had moved to Canterbury in Kent, from London SE23. Where we lived was about a mile’s walk into town, and the only way was down the narrow pavement alongside the Dover Road, on which enormous lorries and trucks would hurtle at incredible, terrifying speeds, on their ways to and from the port at Dover and London town — nowadays the city has built a ring-road to relieve its city centre of this burden of traffic, but that postdates me. Walking along this road as these T.I.R’s roared and howled inches from me was scary. Repeating the litany helped me cope with that fear. 

I mean, sure: by all means laugh at me if you like … I was a massive SF nerd, not skilled at making friends, quite inward and withdrawn. I can see this little story has its ridiculous side. Then again, if I’m honest, when I look back at my younger self I find something touching and even, in its miniscule way, heroic about it, actually. I made it into town. I went to the Albion bookshop and spent my pocket-money on yet another pulp SF book. I got home again without being swallowed or consumed by my fear, although the fear, which perhaps looks trivial to you, was, inside me, vast and pressing and lupine, and was given prodigious materiality by the howling hundred-ton trucks speeding inches past me and whipping their trailing winds about me. I wasn’t really scared of the lorries; the lorries only gave temporary physical shape to something more pervasively in me and my relationship to life. I was a much and deeply frightened kid, as, in many ways, I still am, as an adult. Stories for kids should be beautiful and moving, but they should also furnish kids with the psychological wherewithal to understand and navigate the world and their own feelings about it.

Maggie and her Books

There’s a really extraordinary moment in George Eliot’s The Mill on the Floss, a moment that says something profound about what we might call the ecology of reading in the age of print.

First, some background: Mr. Tulliver – the father of Tom and Maggie Tulliver, the two central characters in this novel – embarks upon a rash lawsuit which fails, and its failure sends him into bankruptcy. His family lose almost everything. As they are trying to adjust to their economic and social fall, Tom Tulliver receives a visit from his childhood friend Bob Jakin. Bob is a packman, a kind of traveling salesman who goes about on foot bearing a pack full of random goods which he sells mainly to the working poor. Bob is little better than working poor himself, even if through diligence and shrewd bargaining he is rising in the world: certainly he is constantly aware of his social inferiority to the Tullivers, despite their distressed circumstances; he always refers to Tom as “Master Tom.” Bob visits to try to give the Tullivers some money which Tom’s pride will not allow him to receive (probably he wouldn’t receive it from anybody, but he certainly won’t receive it from Bob). During their visit Tom’s younger sister Maggie comes in to the parlor and discovers that in the recent auction of their goods her books had been sold. Her eyes fill with tears; she is especially grieved over the loss of the family copy of The Pilgrim’s Progress: “I thought we should never part with that while we lived.”

Maggie is a devoted reader, much more so than her brother, and earlier in the book, when Maggie visits Tom at the pastor’s house where he is a paying pupil, we see that her intellectual interests are far stronger than his own and her capabilities far greater. But this was not an era in which young women of such gifts were reliably provided with an education adequate to them, so Maggie must remain largely self-educated. Thus she treasures so greatly the handful of books she owns and is so grieved at their disappearance.

Bob, who adores Maggie, though as a creature far above him in the Great Chain of Being, notices her distress and some weeks later pays her another visit. He has brought with him some books that he has scavenged in the course of his labors. Some of them are illustrated books – Bob himself thinks the illustrations quite fine and likely to interest Maggie – but he’s also aware that Maggie likes books with words in them and so makes sure to bring her a parcel of those: “I thought you might like a bit more print as well as the picturs, an’ I got these for a sayso, – they’re cram-full o’ print, an’ I thought they’d do no harm comin’ along wi’ these bettermost books.” (Bob, being illiterate, can’t tell you anything about the content of the books, he can only judge quantity of print.) Maggie receives these gifts gratefully but sets them aside; she has much on her mind and it’s not until later that she thinks to take up one of the volumes.

She does so at a time of great personal and familial distress. She has been forced to leave school — where she had been learning at least a few rudimentary skills that a young woman might need — in order to tend to her father, who has collapsed in the aftermath of his financial defeat and its consequent shame. All her life now is caring for her father’s needs, but she is a teenage girl of high intellect and great passion, and the consumption of her whole being in the dreary round of daily service is of course a struggle to her. Among the books in Bob’s parcel, the one that catches her eye is an old translation of Thomas a Kempis’s The Imitation of Christ. She feels that she has heard the name but knows nothing about the book; she picks it up and begins to read.

And here is where something extraordinary happens.

She took up the little, old, clumsy book with some curiosity; it had the corners turned down in many places, and some hand, now forever quiet, had made at certain passages strong pen-and-ink marks, long since browned by time. Maggie turned from leaf to leaf, and read where the quiet hand pointed: “Know that the love of thyself doth hurt thee more than anything in the world…. If thou seekest this or that, and wouldst be here or there to enjoy thy own will and pleasure, thou shalt never be quiet nor free from care; for in everything somewhat will be wanting, and in every place there will be some that will cross thee…. Both above and below, which way soever thou dost turn thee, everywhere thou shalt find the Cross; and everywhere of necessity thou must have patience, if thou wilt have inward peace, and enjoy an everlasting crown…. If thou desirest to mount unto this height, thou must set out courageously, and lay the axe to the root, that thou mayest pluck up and destroy that hidden inordinate inclination to thyself, and unto all private and earthly good. On this sin, that a man inordinately loveth himself, almost all dependeth, whatsoever is thoroughly to be overcome; which evil being once overcome and subdued, there will presently ensue great peace and tranquillity…. It is but little thou sufferest in comparison of them that have suffered so much, were so strongly tempted, so grievously afflicted, so many ways tried and exercised. Thou oughtest therefore to call to mind the more heavy sufferings of others, that thou mayest the easier bear thy little adversities. And if they seem not little unto thee, beware lest thy impatience be the cause thereof…. Blessed are those ears that receive the whispers of the divine voice, and listen not to the whisperings of the world. Blessed are those ears which hearken not unto the voice which soundeth outwardly, but unto the Truth, which teacheth inwardly.”

The quiet hand – Eliot repeats the phrase: “She went on from one brown mark to another, where the quiet hand seemed to point, hardly conscious that she was reading, seeming rather to listen.” Her reading of this book becomes a kind of three-way conversation: this miserable adolescent girl in Lincolnshire, the old monk, and the long-dead reader whom Maggie thinks of as her “invisible teacher.”

Maggie has been deprived of visible teachers, at least ones who would teach her the things that she most cares about, but here she finds one – in the margins of an old book picked up in some dingy provincial shop by an illiterate packman – who is able to guide her in her time of greatest distress. I find myself remembering here the motto of the Everyman’s Library editions, words that in the medieval morality play Everyman are spoken by Knowledge:

Everyman,
I will go with thee,
and be thy guide,
In thy most need
to go by thy side.

So the publisher, by gathering these great books together and making them both presentable and affordable, can become itself an “invisible teacher.” 

By the time she wrote The Mill on the Floss, Eliot had (to my regret) left behind the evangelical piety that dominated her own teenage years; but that does not reduce her admiration of The Imitation of Christ:

I suppose that is the reason why the small old-fashioned book, for which you need only pay sixpence at a book-stall, works miracles to this day, turning bitter waters into sweetness; while expensive sermons and treatises, newly issued, leave all things as they were before. It was written down by a hand that waited for the heart’s prompting; it is the chronicle of a solitary, hidden anguish, struggle, trust, and triumph, not written on velvet cushions to teach endurance to those who are treading with bleeding feet on the stones. And so it remains to all time a lasting record of human needs and human consolations; the voice of a brother who, ages ago, felt and suffered and renounced, – in the cloister, perhaps, with serge gown and tonsured head, with much chanting and long fasts, and with a fashion of speech different from ours, – but under the same silent far-off heavens, and with the same passionate desires, the same strivings, the same failures, the same weariness.

That heartfelt and heart-prompted book was once found by a reader whose own heart responded to it; and he (or she) recorded that response with a pen; and that record, many years later, gave direction and comfort to a friendless and miserable girl in a small English town.

This idea of books and their readers as friends and teachers, as a silent fellowship extending across time and space, is a very dear one to me. Like Francis Spufford, I was a child that books built; in a childhood with its own deep unhappiness, books were my best companions and almost my only real teachers. And at a moment when our educational system is in such disarray, when it so often does ill rather than good to its students, it’s important to remember that these resources are available – and available in radically more extensive forms than Maggie Tulliver could have dreamed possible. The world of print, publication, and distribution holds together an ecology of reading, a vast circulatory system by which mind speaks to distant mind, and heart to distant heart.  

That old copy of The Imitation of Christ and the invisible teacher within it guide Maggie through a great crisis in her life. Through them she learns the discipline of self-renunciation, and while she later comes to question – is forced by a man who loves her to question – whether self-renunciation is indeed her call, there is no question that what she learned from that book truly saves her in that crisis. And she never wholly forgets what she learned in that season of life, through the book’s text and through the patient directions of the quiet hand. 

Who’s Counting?

I’m not doing an end-of-year roundup of what I’ve written this year, or what I’ve read, or what I’ve watched, or what I’ve listened to, or where I’ve traveled, or the museums I’ve visited, or the concerts I’ve attended – that last one because I didn’t attend any concerts in 2023, not even Taylor Swift’s Eras tour. But I’m not writing up any of that other stuff because I don’t know: don’t know how many books I’ve read, movies I’ve seen, etc. etc. I couldn’t tell you what the most-read posts on this blog are because I don’t have analytics enabled. I don’t know what my Top Ten Books of the Year are because I just don’t think that way.

I used to; when I was a teenager I kept a list of the Ten Best Books I’ve Ever Read and every time I read a book I felt obliged to sit down and think about whether it broke the top ten – and if so, where did it belong? (Arthur C. Clarke’s Childhood’s End reigned unchallenged at the top for quite some time – and then I read Ursula K. LeGuin’s The Dispossessed.) But then after a few years I realized that some of the books that meant the most to me were, unaccountably, not on the list; while some books that I had put on the list … I squirmed just seeing the titles. And the whole business was so much work. I now think of the day I crumpled up the sheet and threw it in the trash as my first real step towards maturity as a reader.

But it took me a lot longer to rid myself of that year-end feeling of accountability, of the calendar-turning responsibility to make a report. Now that I’ve put all that behind me, it seems odd that I ever felt the pressure to report.

Micro.blog has a great feature called Bookshelves, which I often – though not altogether consistently – use to note what I’m reading, less for myself than for those who ask. You can note what you want to read – which I never do, because I read at whim – what you’re currently reading, and what you’ve finished reading. But there are (blessedly) no dates on that page I just linked to, only book covers. I could figure out how many of those books I read in a given year, but I never have and never will. And in any case those three categories are insufficient: something important is missing.

I am inspired by my buddy Austin Kleon’s list of the books he didn’t read this year, the idea for which, he says, he got from John Warner. Inspired not to do that, exactly, but some year – not this year, mind you – to make a list of Books I Abandoned This Year.

I think one of the most interesting things you can do as a reader is to sit down and think about why you abandon a book, when that happens to you. Many, many pages in my notebooks discuss just this question. Over the years I gradually came to an awareness: the kinds of book I am most likely to abandon are history and theology; the kinds I am least likely to abandon are novels and biographies. It turns out that while I am deeply interested in both history and theology, my mind needs a human story to hook itself to. (Thus the great narrative historians, like Gibbon and C. V. Wedgwood, command my attention in precisely the same way that novels and biographies do.) Novels and biographies raise certain questions for me that I pursue by mining works of history and theology for information and insight, which means that I read quite a bit of history and theology; I just don’t read those books from beginning to end. I don’t read them the way I read narratives.

If you ask yourself why you’re abandoning a book you can learn a lot about your own intellectual habits, preferences, needs. The books you don’t finish can be even more important to you than the ones you do, if you learn to inquire into your own responses. And that’s one reason why I don’t make these year-end lists: they tell a misleading story.

And I’ve only noted one of the ways they mislead: What about short stories and poems and essays and even blog posts? In any given year, those short-form genres may shape your thoughts and feelings, may contribute to your flourishing, more than any work that happens to be book-length. One of Pascal’s pensées or one Psalm may matter more than a dozen books.

A few years ago, I started the practice of taking one hour each week to reflect on what I read and wrote in the previous seven days; and one morning each month to reflect on what I read and wrote in the previous month. I think that has been infinitely better for my intellectual and spiritual orientation than any year-end list could be. Something to consider, maybe?

A blessed new year to you, to me, and to this poor wounded world. 


UPDATE 2024–12–31: In the year since I’ve posted this, I’ve found myself thinking of another reason to avoid year-end lists. As I have often said, some of the most important reading experiences of my life have been re-readings — coming back to a book for a second or third or fourth time. Ditto with movies and records. But if you’re making a list and checking it twice obsessively, then you just might not need the impulse to re-read, re-watch, re-listen. To return to something that means a lot to you is to forego the chance to add a new item to your list, and if you’re a list-maker, that’s a tough call to make. But if you’re not counting, then you can obey the call to revisit — which, IMO, is often an important call to heed. 

one cheer for “negative experience”

Nicola Griffith:

Once you have the reader’s empathy, though, you must keep it. You must persuade the reader to trust you enough to lower their guard, to let go of the constant low-level self-protection most of us experience in the real world. This means you must be very, very careful how you handle negative experience. Every reader is different, and you can’t please everyone, but my personal bias (and I’m far from alone in this), is extreme antipathy to wanton cruelty towards helpless living things. If you make me empathize with a dog or child or young woman, and then torment them using visceral language, I will experience visceral revulsion, throw the book at the wall, and never read anything you write again. I won’t trust you.

I feel exactly the same way about the same things, and yet I am reluctant to endorse the prescription Griffith makes. For one thing, the category of “negative experience” is so vast and amorphous that, especially when you consider the obvious fact that, as Griffith says, “every reader is different,” it’s hard to think of anything that would clearly escape it. Reading about a happy family might be a “negative experience” for someone whose family is unhappy. 

No, I’m inclined to say to writers, Don’t be careful about portraying negative experience or any other kind of experience. If Shakespeare and Dostoevsky and Toni Morrison had been careful, we wouldn’t have King Lear, The Brothers Karamazov, and Beloved — three works that have been enormously painful to many readers. But that pain hasn’t always been bad; sometimes, for some readers, I am inclined to say for most readers, it has been necessary. 

I just don’t think we need more books written by people who walk on eggshells for fear of offending or hurting. A world in which some readers are wounded by what they read is not an ideal one, but a world in which writers self-censor to avoid disturbing those most prone to disturbance would be worse. There are other and better ways to protect endangered people than muzzling our writers. 


UPDATE: One more point. Griffith’s essay, like much writing on arts and ideas these days, operates from the assumption that any given reader’s vulnerabilities and sensitivities are fixed, unchangeable. The idea that a sensitive reader could become less sensitive, or could adapt to his or her sensitivities in some constructive way, is not on the table. I think it ought to be on the table. 

back to my books

Pretty much all my life I have been fighting against my instinctive introversion, and now that I have turned 65, I’ve decided to stop fighting. I hope people will see this as the legitimate prerogative of a senior citizen.  

When someone – anyone, except those I know very well indeed – asks me to have coffee or a beer, I am filled with a feeling not far from dread. But I have always thought that I shouldn’t give in to the anxiety; instead I have tried to push back. It’s just grabbing a cup of coffee and having a little chat, for heaven’s sake! I tell myself. You’re not being taken in by the Stasi for interrogation. So I make myself say yes, and I make myself go … and while I can manage to be friendly and engaged during the meeting — indeed, more than friendly, way too talkative, out of sheer nervousness — when we’re done I want to go home and sleep for a day or two. 

There’s nothing wrong with the people who invite me — indeed, they’re often interesting or even charming, which is the primary reason why I feel I should push back against my instincts. But it’s still taxing to push back. If I were invited to dinner by Bob Dylan or Thomas Pynchon, I’d think, Do I really have to? (But I doubt I can make you believe how serious I am about that.)  

There’s a passage in Lynne Sharon Schwartz’s delightful book Ruined By Reading that I think about at least once a week:

Were books the world, or at least a world? How could I “live” when there was so much to be read that ten lives could not be enough? And what is it, anyway, this “living”? Have I ever done it? … Reading is not a disabling affiction. I have done what people do, my life makes a reasonable showing. Can I go back to my books now? 

I will continue to attend required meetings, and make plans with my colleagues, and connect with my students during my office hours; and I will with great delight have coffee or beer or dinner with my dearest friends, of whom I am blessed (despite my weird disability) to have a few. 

But the main thing is this: I have done what people do, my life makes a reasonable showing. I have a house full of books and music and movies, and I shall go back to them now. If you write to invite me out for coffee or a beer, I will probably send you a link to this post. So please remember: It’s not you, it’s me. 

department of corrections

danah boyd: “Over the last two years, I’ve been intentionally purchasing and reading books that are banned.” The problem here is that none, literally not one, of the books on the list boyd links to have been banned. Neither have they been “censored,” which is what the article linked to says. That’s why boyd can buy and read them: because they’ve been neither banned nor censored. 

What has happened is this: Some parents want school libraries to remove from their shelves books that they (the parents) think are inappropriate for their children to read. You may think that such behavior is mean-spirited or otherwise misconceived — very often it is! — but has nothing to do with either banning or censorship. 

But, of course, the American Library Association has been quite effective in redefining the words “banning” and “censorship” to include actions that are far less drastic — less drastic and not especially common: as Micah Mattix has documented here and here, there simply is no widespread movement to keep books off school library shelves.

In a sane world, the term “ban” would be reserved for books whose sale and circulation are illegal in some given place, and “censorship” would refer to the removal, by some legal or commercial authority, of certain portions of a text or film or recording. (I say “commercial” authority because sometimes companies that own the rights to works of art decide, without legal pressure, to delete some lyrics in a song or change certain words in a book.) But thanks to people who want to smear their RCOs, it is now common to use precisely the same words to describe (a) what the nation of Iran did to Salman Rushdie’s The Satanic Verses and (b) a polite letter from a parent to a school librarian asking that books that offer anatomically detailed descriptions of sexual practices not be readily available to third graders. Of course, many concerned parents are not polite, but polite letters on this topic still count, for the ALA, as a “challenge,” and the organization defines a challenge as an attempt at censorship or banning.

This failure to make elementary distinctions is neither politically nor intellectually healthy. 

I sometimes wonder whether this kerfuffle isn’t something of a smokescreen, intended to distract our attention from more serious and troubling attempts at what George Orwell called “the prevention of literature” — for instance, removing books from sale altogether, pulping offensive books, or ensuring that they aren’t published at all. (In some cases that means that the authors aren’t published at all.) You can buy books that some parents have protested; you can’t buy books that, because of political pressure, have never seen the light of day. So you know what I’m craving today? A little perspective

not for me

My buddy Austin Kleon and I have often discussed the point he makes in this post: the value of responding to a book (or a movie, or TV show, or whatever) simply by saying: It wasn’t for me. I like this framing because it leaves open the question of whether there’s a problem with the writer, or with the reader, or with neither — because, after all, no one is capable of valuing everything. No one writer can write every kind of book, and no one reader can appreciate every kind of book. That’s just how the cards are dealt. We are all finite. 

I’ve been thinking about this a lot in the days since Cormac McCarthy died, because the hosannas of praise for him have been something really extraordinary — but his work is … well, not for me. I have read four Cormac McCarthy novels, which feels like about three too many, and there is no way I’d ever read another one. People quote passages from his books meant to illustrate his excellence, and my response is: “You think that’s good writing? I don’t think that’s good writing.”

Given that some of those praising McCarthy are critics whose views on other writers I much value, the odds are pretty good that in this case I am lacking some quality as a reader that would enable me to appreciate what McCarthy did. But I’m okay with that; I may be missing out, but everyone misses out on some things. All I know about McCarthy’s fiction is: It wasn’t for me.  

Cities 7: a digression on reading

I’ve heard from a number of people, via email, about this series, and almost all of the responses have been negative. This has surprised me. 

Most of the criticism is based on a misunderstanding of the project. My critics seem to think that I am seeking to describe “the Augustinian view of X” or “the Augustinian position on Y,” and so they want me to talk about something that Augustine writes in one of his other books or in a sermon. But I’m just trying to read a book, you know? Just read one book, a big complicated book. 

There may be another misunderstanding at work in these critiques. The assumption seems to be that for any X there’s one “Augustinian view,” on any Y there’s one “Augustinian position.” But maybe he changed his mind about some things, or framed some complicated issue differently in one book than he had in another. Maybe also — I’m speaking from experience here — when you write millions of words over several decades you kinda forget some of what you’ve said. There’s a funny moment in CD XVIII.41 where Augustine contrasts the disagreements of the philosophers with the unity of the authors of Scripture, and when I came to that I made a little marginal note that this reminded me of his earlier statement that Babel/Babylon mean “confusion” (XVI.4). But then a couple of pages later he writes, “For ‘Babylon’ means ‘confusion’, as we remember having said already.” Oh right, I said that already. (It me.)  

Maybe people are always this way, but I think in our own moment — I wrote about this in How to Think — the stream of information and misinformation so overwhelms our sensorium that we crave fixity, we like being done with something. Encountering a writer as prolific and various as Augustine, we perhaps look to manage the torrent of words by finding “the Augustinian position on Y” and putting it in our pocket for later use. 

However valuable that might be, it’s not what I’m doing here. I’m just trying to read a book, and I think the reading of books — especially big complicated books — is pretty much a lost art. You read and you think, and then you read more and you decide that you thought wrong, you reflect and revise your interpretations — and you do so over a fairly lengthy period of time. (I may be adding second and third thoughts to this project a decade from now.) It’s a good intellectual exercise, I commend it to you. 

Also: that’s why I’m organizing these posts in a Zettelkasten style: Every time I introduce a new topic I use a new number, but when I go back to revisit an earlier topic I create an appendage. So I might have topic 3 and then follow-ups I designate as 3a and 3b. Later I might add 3a1 and 3a2. Eventually I’ll create a page that lists all the posts in the proper reading order. 

I’m traveling this week; posting will resume soon. 

libraries vs. publishers

Dan Cohen:

Libraries have dramatically increased their spending on e-books but still cannot come close to meeting demand, which unsurprisingly rose during the pandemic. Because publishers view each circulation of a library e-book as a potential missed sale, they have little incentive to reduce costs for libraries or make it easier for libraries to lend digital copies.

All digital transitions have had losers, some of whom we may care about more than others. Musicians seem to have a raw deal in the streaming age, receiving fractions of pennies for streams when they used to get dollars for the sales of physical media. Countless regional newspapers went out of business in the move to the web and the disappearance of lucrative classified advertising. The question before society, with even a partial transition to digital books, is: Do we want libraries to be the losers? 

The answer certainly appears to be Yes. But, as Dan writes later in the essay, 

libraries are where the love of reading is inculcated, and hurting libraries diminishes the growth of new readers, which in turn may reverse the recent upward trend in book sales. This will be particularly true for communities with fewer resources to devote to equitable access. Ultimately, we should all seek to maximize the availability of books, through as many reasonable methods as we can find. The library patron who is today checking out an e-book, or a digitized book through Controlled Digital Lending — should the practice be upheld on appeal — will be the enthusiastic customer at the bookstore tomorrow. 

Dan does’t emphasize this point in his essay, but one of the fruits of the last few decades’ Merger Madness in publishing is that the industry — a telling word, that — is now controlled by international mega-conglomerates who have the financial muscle to bring massive legal pressure to bear against libraries, whom they obviously consider their enemies. And then when our political representatives try to take action to protect libraries and readers, that same financial muscle is used to throw angry lobbyists at those representatives. Nice elected office you have there, shame if something happened to it.

Whatever forces are arrayed against libraries are also arrayed against readers. But publishing conglomerates don’t care about readers; they only care about customers. If they had their way reading would be 100% digital, because they continue to own and have complete control over digital books, which cannot therefore be sold or given to others. They are the enemies of circulation in all its forms, and circulation is the lifeblood of reading. 

unstacked

This afternoon, after I got some dreary-but-necessary work done, I took some time to browse through a goodly number of Substack newsletters that various folks have recommended. Now, this is by no means a random sample of Substacks, so I don’t claim any general validity for the judgments I am about to make. But in reading through a whole bunch of these newsletters, I noticed two major themes: 

  1. The great majority of these writers consider themselves to be the World’s Greatest Expert in something. They truly believe they know more than anyone else about how to fix AI, or what various literary classics really mean, or how to renew Christendom, or who the next POTUS will be. Again, no random sample here, but holy moly is there a lot of pontificating, asserting from on high, dictating, declaring. Is there some narcissism-elevating chemical in the Substack water? I ask because while there are obnoxious bloggers — that is to say, other writers who don’t have editors — they do not, in my experience, nearly as often assume the tone of relentlessly pedagogical arrogance that characterizes many of the Substacks I’ve been reading.     
  2. Almost all of them write four times more posts than they have ideas to fill.  

There are probably some hidden Substack gems out there, but … then again, maybe not. Please don’t recommend any to me. 

UPDATE: I’m thinking maybe this is the value proposition of Substack — i.e. You should pay me money because I am bringing something super-special that you can’t get anywhere else. There might be a little more of that tone among Substackers who haven’t already made a career elsewhere. If you’re already known quantity, then perhaps you can afford to be a little more modest. 

books as toys

C. S. Lewis, letter to Arthur Greaves, 1932: 

To enjoy a book like [Froissart’s Chronicles] thoroughly I find I have to treat it as a sort of hobby and set about it seriously. I begin by making a map on one of the end leafs: then I put in a genealogical tree or two. Then I put a running headline at the top of each page: finally I index at the end all the passages I have for any reason underlined. I often wonder — considering how people enjoy themselves developing photos or making scrapbooks — why so few people make a hobby of their reading in this way. Many an otherwise dull book which I had to read have I enjoyed in this way, with a fine-nibbed pen in my hand: one is making something all the time and a book so read acquires the charm of a toy without losing that of a book. 

UPDATE: A terrific response to this post by my buddy Austin Kleon

the classics are all right

Re: the recent kerfuffle over the vandalism of Roald Dahl’s books, Walter Kirn tweeted “I ran into two used book stores today and grabbed classics like I was saving them from a fire.” In fact “the classics” are fine — they’re in the public domain and thanks to endeavors like Project Gutenberg and the Internet Archive they are unlikely to be disappeared or bowdlerized. If you’re worried about them, just download the ones you most care about and do what you can, when the supersensitives come with their digital X-Acto knives and their infinite smugness, to let people know how to access the originals.

Likewise, living authors are safe: the supersensitives can demand changes to their works but they don’t have to agree. And if they do agree, well, that’s their business. (But if they agree against the prickings of their conscience, shame on them.) 

No, the supersensitives have a rather narrow target: dead writers whose works are still in copyright. Those are the ones vulnerable to vandalism — by those who control the copyright. 

From my dear friend John Wilson:

Ever since I “discovered” book reviews, when I was in high school, I have been in love with this simple but infinitely flexible genre. Much of my adult life has been devoted to scouring publishers’ catalogues and other sources of information on forthcoming books, reviewing books myself and assigning them for review, editing reviews and seeing them into print, and of course reading thousands of reviews over the decades — a practice I will continue as long as I have my faculties. […] 

At the same time, I feel some reservations. When Nadya Williams invited me to lead off this series, she spoke of “the value/virtue of book reviews in this day and age,” and she added: “My thought is that we can encourage much more productive discussions about cultural crises using books than via provocative op-eds.” But I don’t want to encourage more discussion about “cultural crises”; in fact, I think much of our public conversation, across the ideological spectrum, is characterized by an obsessive focus on “cultural crises.” I’m not saying that these “crises” are simply manufactured (though certainly some of them are). Rather, I believe that endless talk about these crises characterizes public discourse to an unhealthy and extremely tedious degree. Of course, that is apparent not only in op-eds and essays and books claiming to unpack these “crises” but also in reviews. And yet the blessed range of reviewing ensures that such voices do not dominate. 

Amen to all this. But goodness, is it difficult to get many editors interested in books that aren’t somehow implicated in (or can somehow be shoehorned into) the American crisis discourse. 

Italo Calvino:

I belong to that portion of humanity—a minority on the planetary scale but a majority I think among my public — that spends a large part of its waking hours in a special world, a world made up of horizontal lines where the words follow one another one at a time, where every sentence and every paragraph occupies its set place: a world that can be very rich, maybe even richer than the nonwritten one, but that requires me to make a special adjustment to situate myself in it. When I leave the written world to find my place in the other, in what we usually call the world, made up of three dimensions and five senses, populated by billions of our kind, that to me is equivalent every time to repeating the trauma of birth, giving the shape of intelligible reality to a set of confused sensations, and choosing a strategy for confronting the unexpected without being destroyed. 

Same. 

attention and reading

In response to my post on my readerly annotations, my friend Adam Roberts writes: 

I buy a lot of second-hand books, and previous owners’ annotations are almost always a mere irritation. But then I think of Coleridge. From before he settled at Highgate, but very much once he had settled there, his marginalia were specifically, particularly prized. People would lend him books, sometimes very rare and very valuable books, specifically in the hope that he would annotate them, which he did so far as I can see as automatically as a dog pees on a lamppost, simply because it was what he did. And then the people who had loaned him these books would retrieve them from the Gillmans’ house with glee. STC died 1834: the first publication of his marginalia was 1836, and magazines like Blackwoods continued to print examples of them throughout the century. By far the most expensive-to-produce element in the Princeton/Bollinger Collected Coleridge set are the five volumes of Marginalia, partly because each is 1000 pages long, but also because the marginalia are printed in a different colour font to the text being annotated, and the volumes come with lavish photos of representative STC pages.

The thing that strikes me about this (speaking as somehow who’s read a lot of it) is that the marginalia themselves are, probably, per proportion, something like 20:80, interesting/incisive:blather. So what was the appeal? Some must have been the same that inspired generations of autograph hunters … and I wonder if that’s a hobby that has died out in the digital age? But some of it must have been the way owning a book that Coleridge had annotated brought you closer to the idea of Coleridge himself reading a book. STC was a great writer (obviously you’d expect me to say so) but he’s perhaps an even greater reader, and there’s value, as you put it, in the sense that by reading STC’s marginalia you are as it were peering over STC’s shoulder as he reads. 

I think this is a fascinating comment, and, because I have work facing me that I want to put off, I shall now expand on it. 

I’ve just read David Marno’s fine book Death Be Not Proud: The Art of Holy Attention, which is largely about John Donne but also about what people in the seventeenth century thought attention is. Marno points out that philosophers like Descartes and Malebranche talk about attention a good deal, see it as essential to the task of philosophy, but also never define it. They don’t bother to do so, Marno claims, because everyone already understood attention through its religious contexts, its centrality to Christian prayer. Such philosophers thus secularized the act (or faculty) of attention; and as those religious contexts moved from the cultural center to its margins, attention eventually had to be defined, a project still ongoing today. 

Marno further argues — or rather, I guess, implies; I am somewhat overstating his case here — that when Donne’s poetry was rediscovered in the early twentieth century and became greatly celebrated (most famously by T. S. Eliot), the focus on “holy attention” in his sacred poems became matters of scholarly interest. Critics like I. A. Richards continued the work of secularizing attention by seeing the challenge of attentiveness that Donne describes as a challenge for 20th-century readers also. As Donne strove to attend to Christ on the Cross, so Richard’s students strive to attend to Donne’s poetry. Marno notes that Richards isn’t at all interested in the Christian context of Donne’s meditations, and so, rather than suggesting that his students learn something about either Catholic or Protestant devotional endeavors, he points them towards Confucian practices. 

What I want to suggest here is that Coleridge is a kind of bridge spanning the 17th-century and the 20th-century accounts of attentiveness. He is, for his contemporaries, a kind of icon of holy attention — but the holiness resides not in the objects of his attention (which are typically poetic, historical, and philosophical) but rather in the particular character of his own mental dispositions and practices. Yes, Coleridge had deep theological interests, and those intensified as he grew older, but those who saw him as the ideal reader and wanted to collect the sacred relics of his reading didn’t necessarily share his interests or his beliefs. For them, the holiness was not in the text but in the reader. 

my skillz

IMG 1055

So I just re-read Lewis Hyde’s Trickster Makes This World — a book I read not long after it came out, but uncarefully. Now I have read it with great care and attention, and … well, you can look at the image above to get a sense of how immersed in it I have been. I will have more, much more, to say about its key themes in due course. 

But for now I want to talk about something else. 

Among the many — too many — things I own, the most valuable to me are books that I have read and annotated as thoroughly as I have read this one. Family photos? I have digital copies of those. Similarly, my computer could be replaced, as could my guitars. Furniture, ditto. I could buy replacements for my guitars, my camera, my clothes. But the annotated books? Irreplaceable. Oh sure, I could buy other copies and annotate them, but those markings would be different than the ones I now have. (I’m especially fond of books that I have read multiple times, with different annotations at each reading — here’s an example.) 

But the really interesting thing about these heavily annotated books is this: they are extremely valuable to me, but have virtually no value for anyone else. Think about it this way: If I put this book up for sale, I would be unlikely to get any offers for it. I mean, why would anyone want it? What meaning would all those tabs and scribbles and highlights have to them? Wouldn’t a fresh copy of the book be a better use of money? 

But suppose someone said they would offer me twenty bucks for it. I wouldn’t consider that for a moment — and not because of the IKEA Effect. That is, the value of the book to be does not lie in the work I put into it in the past, but rather the value I expect it to have in the future, as I return to consult it, think about it, maybe write about it. If I were never going to use the book again I might well sell it — and in such circumstances the IKEA Effect would kick in, and I’d want a dollar amount that corresponded, in my mind, to the effort I put into annotating it; which would definitely be more than $20. But at the right price, sure, I’d sell it. People talk about “sentimental value,” but I am not a sentimental guy, not in this respect anyway. 

Knowing that I will use it again in the future, though, alters my calculus radically. Obviously, I could buy another copy, re-read it, and annotate it all over again — but would I notice the same points? I could well miss some important ideas and implications reading the new copy that I caught the one I sold. (After all, didn’t I read it badly the first time? Maybe the stars have to align for a person and a book to make the sweetest connection.) The whole situation would be fraught with uncertainties; I therefore would be reluctant to sell the book for any imaginable price. 

And by “imaginable” I mean that if someone offered me ten thousand bucks for it I’d agree before they could change their mind. 

I think reading and annotating books is the thing I do best — it’s my most sharply-honed skill. But that in itself has almost no market value, even though it has great value to me personally. And I find that difference interesting. 

and then?

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Illustration by my buddy Austin Kleon

 

As I mentioned in earlier posts, Noah Smith wants to outsource much of the process of writing, and Derek Thompson wants to outsource his research. In other news, Marina Koren is bothered by the slowness of 2001: A Space Odyssey, and her partner wants to watch the movie at 2X speed. Perhaps he also participates in the TikTok practice of listening to songs at double-speed

My question about all this is: And then? You rush through the writing, the researching, the watching, the listening, you’re done with it, you get it behind you — and what is in front of you? Well, death, for one thing. For the main thing. 

But in the more immediate future: you’re zipping through all these experiences in order to do what, exactly? Listen to another song at double-speed? Produce a bullet-point outline of another post that AI can finish for you? 

The whole attitude seems to be: Let me get through this thing I don’t especially enjoy so I can do another thing just like it, which I won’t enjoy either. This is precisely what Paul Virilio means when he talks about living at a “frenetic standstill” and what Hartmut Rosa means when he talks about “social acceleration.” 

I say: If you’re trying to get through your work as quickly as you can, then maybe you should see if you can find a different line of work. And if you’re trying to get through your leisure-time reading and watching and listening as quickly as you can, then you definitely do not understand the meaning of leisure and should do a thorough rethink. And in both cases maybe it would be useful to read Mark Helprin on “The Acceleration of Tranquility.” 

two quotations on slow reading

The Guardian:

But there is power in reading slowly, something the Chinese-American author Yiyun Li tells her creative writing students at Princeton University. “They say, ‘I can read 100 pages an hour’,” she says. “But I say, ‘I don’t want you to read 100 pages an hour. I want you to read three pages an hour’.”

That’s the speed Li is happy to read at, even if she is re-reading a familiar text. “People often say they devoured a book in one sitting. But I want to savour a book, which means I give myself just 10 pages a day of any book.” On an average day, Li … reads 10 different books, spending half an hour on each title.

At that pace it can take Li up to three weeks to finish a novel. “When you spend two to three weeks with a book, you live in that world,” she says. “I think reading slowly is such an important skill. Nobody has ever talked about it, or taught me that. I’m a very patient reader. Even if it’s a very compelling book. I don’t want to rush from the beginning to the end.”

Me, from The Pleasures of Reading in an Age of Distraction:

Consider a story by one of the great weirdos of American literature, R. A. Lafferty (1914–2002). It’s called “Primary Education of the Camiroi,” and it concerns a PTA delegation from Dubuque who visit another planet to investigate an alien society’s educational methods. After one little boy crashes into a member of the delegation, knocking her down and breaking her glasses, and then immediately grinds new lenses for her and repairs the spectacles — a disconcerting moment for the Iowans — they interview a girl and ask her how fast she reads. She replies that she reads 120 words per minute. One of the Iowans proudly announces that she knows students of the same age in Dubuque who read five hundred words per minute. (As Stanislas Dehaene explains, that’s pretty close to our maximum speed.)

“When I began disciplined reading, I was reading at a rate of four thousand words a minute,” the girl said. “They had quite a time correcting me of it. I had to take remedial reading, and my parents were ashamed of me. Now I’ve learned to read almost slow enough.”

Slow enough, that is, to remember verbatim everything she has read. “We on Camiroi are only a little more intelligent than you on Earth,” one of the adults says. “We cannot afford to waste time on forgetting or reviewing, or pursuing anything of a shallowness that lends itself to scanning.”

two quotations on reading books

“My brother has his sword, King Robert has his warhammer, and I have my mind…and a mind needs books as a sword needs a whetstone, if it is to keep its edge. That’s why I read so much, Jon Snow.”

I would never read a book. I’m very skeptical of books. I don’t want to say no book is ever worth reading, but I actually do believe something pretty close to that.”

Interview with Yiyun Li:

Just as you were starting Tolstoy Together, you wrote in The New York Review’s pandemic journal: “Twice during the most difficult periods of my life, I could do little but read [War and Peace]. There were days when I would hand-copy passages from it just to keep my brain and hands in movement.” What did you appreciate about the experience?

My understanding, from my own experience, is that agitation does much harm to our minds. It is a most time-conscious state — every minute is devastatingly long when one’s perception of time becomes disoriented. I hand-copied passages from War and Peace during two difficult times of my life, several years apart: when I was suicidally depressed, and after I lost a child to suicide. The activity was a defiance against that harmful timelessness: here time does pass from one line to the next.

Lately, I’ve been hand-copying Moby-Dick first thing in the morning, before coffee, to carve out a space for my brain and my hands, to have a definite frame of time. I suppose I do that as others practice yoga or meditation.

showing

You’ll probably not be shocked to learn that I agree with Adam about this. My agreement is on three grounds: 

First: If you want simply to tell — if you have a direct blunt message that you want to get across — there are genres for that: genres of expository and persuasive prose that have developed over the centuries for the specific purpose of communicating clear and straightforward messages. Whenever I read a didactic novel that tells me everything I am supposed to think about the story, I always think: Why did you write a novel, then? You’ve got all these “characters” and “events” getting in the way of your message. You’re not making your message better, you’re just making your story worse. Stories are best reserved for experiences and thoughts that simply won’t fit into the structure of an argument — this is, I think, what T. S. Eliot meant when he said that Henry James had “a mind so fine that no idea could violate it.” Eliot thought James distinctively attentive to those aspects of our experience that can’t be condensed into a solid idea. 

Second: If you know precisely what message you want your story to convey, then your story almost certainly will never convey anything more than you explicitly intended. Which is to say, you will never learn anything more from writing it than you knew when you started. For writers who think they already know everything there is to know, this may not be a problem.  

Third: If you know precisely what message you want your story to convey but are a little too artful, make it too lively, then your readers may draw conclusions you don’t want them to draw — see the experience of Bertolt Brecht as related in the final paragraph of this post. That gives you an incentive to make your story as rigid and simplistic as possible. Which means, again, you’re not making your message better, you’re just making your story worse. 

Finally, I think it worth noting that this critique of show-don’t-tell appeared on Twitter, which is populated largely by people who are vigorously hunting heresies and people who are desperately trying to avoid being labeled as heretics. I can’t bring myself to read the replies to Tade Thompson’s original tweet, but from Adam’s description it seems that many of them are more hostile to “showing” than Thompson is (after all, he allows writers sometimes to show). Being on Twitter might be the worst thing writers of fiction can do, because it habituates them to the fear of Error and promotes practices of declarative belligerence. It makes them terrified of any experience that can’t be condensed into a solid idea; and that diminishes them as writers and as persons. 

In a 1939 poem called “Our Bias,” Auden contrasts human beings to a lion or a rose — those creatures that simply are what they are and can’t be other:  

For they, it seems, care only for success:
While we choose words according to their sound
And judge a problem by its awkwardness;

And Time with us was always popular.
When have we not preferred some going round
To going straight to where we are?

Corvo

I picked up The Quest for Corvo by A. J. A. Symons secure in the knowledge that I had read it before, many years ago. Turns out I did not remember one word …  so maybe I didn’t read it after all? What an extraordinary book. Just two brief notes: 

First: Frederick Rolfe (AKA Baron Corvo) was a paranoid’s paranoid, and spent the final years of his impoverished life writing abusive letters to the people who had been most kind to him. Apparently he devoted much creative energy to this task: “He wrote dozens of letters, all venomous and all different, though he seldom descended to mere abuse. One began ‘Quite cretinous creature’; another ended ‘Bitterest execrations’. ‘Your faithful enemy’ was perhaps his favourite termination.” 

I shall remember these rhetorical flourishes and make use of them in replying to my critics. 

Second: For a time Rolfe worked for one of his most constant supporters, Ernest Hardy, then the Vice-principal of Jesus College, Oxford. He was given the unenviable task of marking examination papers, and in a letter to a friend he described the work: 

This Examination (the Honour School of Literae Humaniores) is an experience. We are doing Ancient History, Logick, Roman History, Translation. The papers are perfectly appalling. The vilest, vulgarest scripts, the silliest spelling, infinitives split to the midriff. I asked Hardy what was to be done with these crimes against fair English, and he answered sedately, ‘Pass them over with silent contempt.’ 

That’s what I’m doing from now on when my students write poor essays or exams. Instead of explaining what went wrong and giving advice on how to do better, I shall pass over those writings with silent contempt. 

introducing

Six Books With Introductions Worth Pausing Over: Well, okay. Since I have tried to be a conduit for old books, I have no business criticizing this — but hey, like Iago I’m nothing if not critical, so: 

The six “stories from the past” were published in: 1916, 1980, 1869, 1952, 1983, and, basically, 1906-08 (the period during which Henry James dictated to a secretary his prefaces to his novels). Might it not be possible to have a more expansive sense of “the past”? 

So here are a few essays that reckon with the ongoing value and power — the power to speak to us, to our condition — of genuinely old texts: 

For deeper dives — from recent writers and not-so-recent ones — see Mendelsohn’s An Odyssey: A Father, A Son, and an Epic, Erich Auerbach’s Dante, Poet of the Secular World, Edward Mendelson’s The Things That Matter, and M. I. Finley’s The World of Odysseus

These are all texts that wrestle, sometimes uncomfortably, with stories from the past, stories that always speak to us but sometimes in strange dialects.

On, and please read Auden’s great poem “The Shield of Achilles.”  

taste and judgment

Re: Freddie’s post on the various ways you can like or dislike something, I wonder of this from Auden’s “commonplace book” A Certain World might help: 

As readers, we remain in the nursery stage so long as we cannot distinguish between Taste and Judgment, so long, that is, as the only possible verdicts we can pass on a book are two: this I like; this I don’t like.

For an adult reader, the possible verdicts are five: I can see this is good and I like it; I can see this is good but I don’t like it; I can see this is good and, though at present I don’t like it, I believe that with perseverance I shall come to like it; I can see that this is trash but I like it; I can see that this is trash and I don’t like it. 

convo

Me: Good grief, it’s just one thing after another. 

T: No kidding. Today the plumber spills toxic chemicals all over our kitchen floor, yesterday it was the sound on the TV going wonky. 

Me: Before that my Kindle died. 

T: Before that the ice maker in our fridge died. 

Me: Before that our internet ran at a glacial pace for several days. 

T: And it’s searing hot. And there’s no rain. 

Me: I got a new vinyl record and it keeps sticking. CDs eventually wear out. Also, the drawer of my CD player keeps sticking. 

T: Your life is suffering. But you know, everything wears out. 

Me: Nothing works. [pause] Well, there’s one thing I can count on. 

T: What’s that? 

Me: Books. They always work. No internet, they still work. No electricity, they still work. Drop them in the bathtub and they get a little wonky, but you can still read them. The books on my shelf — in a hundred years, in two hundred years, they’ll still be readable. The only thing you can really count on in this vale of tears is books

T: Truth. 

A Love Letter to the Mountains:

In The High Sierra, [Kim Stanley] Robinson is constantly shifting scale too—shifting scale, subject, angle of attention, even genre. One moment the book is memoir. The next it’s trail guide. Then it’s bibliography, history, ecological meditation, and a discourse on renaming peaks and passes that have culturally unacceptable names. Robinson lets his thoughts scatter and then tracks them down wherever they’ve settled, much like a Sierra sheepherder and his flock in the late 19th century. The High Sierra might be subtitled: A Miscellany — even though it’s a word we don’t use much any more. Robinson registers that the human mind is miscellaneous and invites us to accept that fact. 

I’m not an audiobook guy, but on a lark I decided to listen to this one, read by Robinson himself — and it was terrific. I wouldn’t necessarily want to listen to Robinson reading one of his novels, but because this is a memoir, that voice was perfect. Also, Audible gives you a link to a PDF containing the many illuminating photographs the book features, which is a big help to understanding. 

What a unique and wonderful career KSR has had. I hope he’ll keep writing — and hiking. 

Re: my recent essay on the dangers intrinsic to any attempt to create a monoculture, I think of this passage from Solzhenitsyn’s The First Circle describing what happens to an apparatchik named (ironically enough) Innokenty Volodin after he has begun to break with his formation and training by reading forbidden books: 

It turned out that you have to know how to read. It is not just a matter of letting your eyes run down the pages. Since Innokenty, from youth on, had been shielded from erroneous or outcast books, and had read only the clearly established classics [of the Marxist-Leninist canon], he had grown used to believing every word he read, giving himself up completely to the author’s will. Now, reading writers whose opinions contradicted one another, he was unable for a while to rebel, but could only submit to one author, then to another, then to a third.

Monocultures effectively forbid reading, in any meaningful sense of the word. Consider the “sensitivity readers” that publishers now employ to make sure that books don’t offend a favored group: one could debate whether such practices do more good than harm — I can certainly imagine the value of having someone help me avoid giving unnecessary and unwanted offense — but the one thing sensitivity readers aren’t doing is reading. They should be called “sensitivity analysts” or “offense detectors.” Genuine reading requires a degree of negative capability — a virtue that any monoculture (rightly, given its interests) designates a vice. 

P.S. I ended up finally reading Tono-Bungay because, at a bookstore in Austin, I found a beautiful old Heritage Press edition of the novel for eight bucks! Perfect condition first edition from 1960. 

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It even included the Heritage Press newsletter that accompanied its books: 

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A delightful way to read an outstanding novel. 

not for me

In a recent post that links back to an earlier post, my friend Adam Roberts talks about his lasting affection for Robert Graves’s book The White Goddess. When I was about eighteen, an older friend who loved that book pressed it on me, and because I trusted his judgment, I bought a copy of the book and sat down quite eagerly to read it. But it wholly defeated me. I found it almost literally unreadable. What I mean by that is that my eyes passed over all the words but I simply couldn’t figure out how they were related to one another. I made a strenuous effort but eventually set it aside.

I’ve tried several times over the years but have yet to get through The White Goddess. My most recent attempt was about six months ago, and I still find the book unreadable – though in a different way than I did forty years ago. Then I just couldn’t comprehend Graves at all; now I read a paragraph and think: “I believe there are a dozen demonstrably false statements in that one paragraph.” And even though I know that, as Adam says, the value of Graves’s book doesn’t depend on his being historically accurate, the sheer number of erroneous statements – some of them ludicrously wrong – just overwhelms me.

Another friend, Austin Kleon, wrote a post a few years ago on the virtues of saying “It wasn’t for me.” Not a judgment on the book; not a judgment on me; just a mismatch. The White Goddess and I are mismatched. Might that ever change? Austin knows that it’s possible: 

It wasnt for me

But in this case I have serious doubts. I’ve given this book forty years to connect with me; I think that’s enough.

In David Thomson’s The Big Screen, largely a history of movies, there’s a chapter on television that contains a sentence, a simple and straightforward sentence that’s nonetheless worthy of serious and extended reflection: “This book is not interrupted every sixteen pages by a cluster of advertisements.”

the glazing of eyes

The older I get, the more common this experience becomes: finding that I am simply unable to read essays and articles on certain topics. I may, out of a sense of duty, begin to read something on these topics, but almost immediately my eyes begin to wander, or to glaze over. I strive to refocus; I re-read the same few sentences; but before long my mind has wandered elsewhere. Eventually I give up.

I used to be able to read about some of these things, but the way The Discourse asymptotically approaches the point of absolute stupidity — a stupidity than which no stupider can be conceived — has now rendered my brain dysfunctional w/r/t the following:

  • Critical race theory
  • Trans issues
  • Productivity
  • Burnout
  • The New Right
  • Denominational break-ups and church splits
  • Elon Musk
  • And, now of course, abortion (The Discourse around which has always been brain-dead, but was usually avoidable)

That is of course only a partial list, but it seems to cover about 90% of what I’m seeing in news periodicals these days.

One nice feature of Feedbin is the ability to create actions based on filters. So, for instance, I have just created an action to set any new article that contains the word “abortion” as read; that way it won’t show up in my “unread” feed, which is the only feed I look at. A couple of weeks ago I created a similar action for the term “Elon Musk”; I had already targeted posts that have “Burnout” or “Productivity” in their titles — if the Bad Words are not in the actual title then maybe their use in the text is innocuous. We’ll see how it goes; I’ll adjust as necessary. Keeping my sanity requires constant vigilance — unless I want to go offline altogether, which, believe me, I often consider.

On the other side, things I find that I want to read more about these days:

  • China, present and past, especially religion in China
  • Daoism
  • Anarchism
  • Infrastructure
  • Materials science
  • Scientific innovation, especially regarding climate-change mitigation
  • Water, and places where it is (a) scarce or (b) overabundant
  • Late antiquity in the West
  • … and one more topic I’ll talk about in a future post.

Mainly, though, I want to read more novels.

[I thought I had this post scheduled to go out tomorrow, but obviously I messed up. Consider this, then, a proleptic disclosure of the eschaton.]

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