Monthly Archives: January 2013

“The House of Life” by Dante Gabriel Rossetti

31 Thursday Jan 2013

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Ireland Arch

What of her glass without her? The blank gray
There where the pool is blind of the moon’s face.
Her dress without her? The tossed empty space
Of cloud-rack whence the moon has passed away.
Her paths without her? Day’s appointed sway
Usurped by desolate night. Her pillowed place
Without her? Tears, ah me! for love’s good grace,
And cold forgetfulness of night or day.

What of the heart without her? Nay, poor heart,
Of thee what word remains ere speech be still?
A wayfarer by barren ways and chill,
Steep ways and weary, without her thou art,
Where the long cloud, the long wood’s counterpart,
Sheds doubled darkness up the labouring hill.

__________

“The House of Life LIII:Without Her” by Dante Gabriel Rossetti, found in his collection The House of Life.

The picture was taken in County Kildare, Ireland.

“Wants” by Philip Larkin

31 Thursday Jan 2013

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Ireland Wave

Beyond all this, the wish to be alone:
However the sky grows dark with invitation-cards
However we follow the printed directions of sex
However the family is photographed under the flag-staff –
Beyond all this, the wish to be alone.

Beneath it all, the desire for oblivion runs:
Despite the artful tensions of the calendar,
The life insurance, the tabled fertility rites,
The costly aversion of the eyes away from death –
Beneath it all, the desire for oblivion runs.

__________

“Wants” by Philip Larkin, which you’ll find along with other classics in Collected Poems.

A reader is on solid ground if he approaches this poem — like many of Larkin’s — from a Freudian perspective. In “Wants,” Larkin is essentially nodding, or more like hanging his head, at the warring impulses of thanatos and eros — what Freud described as, “the opposition between the ego or death instincts and the sexual or life instincts.” In Larkin’s case, thanatos always won this internal war: the tragic thread of mortality (and the perverse desire for oblivion) lingered beyond and remained beneath everything in the life of the great English poet. As Adam Phillips writes, “Something inevitably happens to us when we are born, Freud says, which shapes out lives: we desire. From this point of view the stort of our lives is the story of — to borrow one of Freud’s titles — our instincts and their vicissitudes. And yet, Freud asserts in 1920, above all, or rather beneath it all, we desire to die; or rather, to fashion a death… In Freud’s view it is indeed as though life is resistant to itself; oblivion is the subject and the object of desire. For Feud the original life story was a death story, a how-to-die story.”

Although I understand the theory, I don’t happen to agree with Freud’s conception of the human psyche; I don’t think, even subconsciously, I have an impulse for oblivion, and I don’t think Larkin seriously had it either. All accounts suggest that Larkin, although a private man, never actually felt that in the end death would be some great consolation or welcomed comfort. From my understanding, he almost always wished to be alone, but never truly desired oblivion. Personally, I find myself falling more in line with the view espoused by Blanche in A Streetcar Named Desire, who observes, “The opposite of death is desire.” But perhaps that’s just an illusion too.

The picture was taken in County Kildare, Ireland.

The Cost of Immortality

30 Wednesday Jan 2013

Posted by in Literature

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Alan Lightman

“Suppose that people live forever.

Strangely, the population of each city splits in two: the Laters and the Nows.

The Laters reason that there is no hurry to begin their classes at the university, to learn a second language, to read Voltaire or Newton, to seek promotion in their jobs, to fall in love, to raise a family. In endless time, all things can be accomplished. Thus all things can wait. Indeed, hasty actions breed mistakes. And who can argue with their logic? The Laters can be recognized in any shop or promenade. They walk an easy gait and wear loose-fitting clothes. They take pleasure in reading whatever magazines are open or rearranging furniture in their homes, or slipping into conversation the way a leaf falls from a tree. The Laters sit in cafes sipping coffee and discussing the possibilities of life.

The Nows note that with infinite lives, they can do all they can imagine. They will have an infinite number of careers, they will marry an infinite number of times, they will change their politics infinitely. Each person will be a lawyer, a bricklayer, a writer, an accountant, a painter, a physician, a farmer. The Nows are constantly reading new books, studying new trades, new languages. In order to taste the infinities of life, they begin early and never go slowly. And who can question their logic? The Nows are easily spotted. They are the owners of the cafes, the college professors, the doctors and nurses, the politicians, the people who rock their legs constantly whenever they sit down. They move through a succession of lives, eager to miss nothing. When two Nows chance to meet at the hexagonal pilaster of the Zahringer Fountain, they compare the lives they have mastered, exchange information, and glance at their watches. When two Laters meet at the same location, they ponder the future and follow the parabola of the water with their eyes. The Nows and Laters have one thing in common. With infinite life comes an infinite list of relatives. Grandparents never die, nor do great-grandparents, great-aunts and great-uncles, great-great-aunts, and so on, back through the generations, all alive and offering advice. Sons never escape from the shadows of their father. Nor do daughters of their mothers. No one ever comes into his own.

When a man starts a business, he feels compelled to talk it over with his parents and grandparents and great-grandparents, ad infinitum, to learn from their errors. For no new enterprise is new. All things have been attempted by some antecedent in the family tree. Indeed, all things have been accomplished. But at a price. For in such a world, the multiplication of achievements is partly divided by the diminishment of ambition.

And when a daughter wants guidance from her mother, she cannot get it undiluted. Her mother must ask her mother, who must ask her mother, and so on forever. Just as sons and daughters cannot make decisions themselves, they cannot turn to parents for confident advice. Parents are not the source of certainty. There are one million sources.

Where every action must be verfified one million times, life is tentative. Bridges thrust halfway over rivers and then abruptly stop. Buildings rise nine stories high but have no roofs. The grocer’s stocks of ginger, salt, cod, and beef change with every change of mind, every consultation. Sentences go unfinished. Engagements end just days before weddings. And on the avenues and streets, people turn their heads and peer behind their backs, to see who might be watching.

Such is the cost of immortality. No person is whole. No person is free. Over time, some have determined that the only way to live is to die. In death, a man or a woman is free of the weight of the past. These few souls, with their dear relatives looking on, dive into Lake Constance or hurl themselves from Monte Lema, ending their infinite lives. In this way, the finite has conquered the infinite, millions of autumns have yielded to no autumns, millions of snowfalls have yielded to no snowfalls, millions of admonitions have yielded to none.”

__________

From Alan Lightman’s novel Einstein’s Dreams.

At the moment, I have neither the time nor the energy to write a detailed exploration or explanation of this absolutely stunning piece of writing. But it is just too brilliant to pass up posting immediately. The overarching sentiment, which Lightman expresses with such imaginative clarity, strikes at the heart of what is perhaps humanity’s deepest existential conundrum. Namely, that we lament our mortal nature and desire above all else to live forever; yet immortality, when conceived of in earthly terms, soon becomes a far more horrid hypothetical state of existence. Lightman is not the first to point out this chilling contradiction. I copy here three additional quotes that play upon this same theme. (Bellow’s quote, especially, is one of the most stunning phrases I’ve ever heard — once you understand it, you’ll never forget it.)

“Would I be happy if I discovered that I would live forever? And the answer is no. Consider this argument. Think about what is forever. And think about the fact that the human mind, the entire human being, is built to last a certain period of time. Our programmed hormonal systems, the way we learn, the way we settle upon beliefs, and the way we love are all temporary. Because we go through a life’s cycle. Now, if we were to be plucked out at the age of 12 or 56 or whenever, and taken up and told, ‘Now you will continue your existence as you are. We’re not going to blot out your memories. We’re not going to diminish your desires.’ You will exist in a state of bliss – whatever that is – forever. […] Now think, a trillion times a trillion years. Enough time for universes like this one to be born, explode, form countless star systems and planets, then fade away to entropy. You will sit there watching this happen millions and millions of times and that will be just the beginning of the eternity that you’ve been consigned to in this existence.”
Famed biologist E.O.Wilson, when asked if he would like to live forever

“Death is the dark backing a mirror needs before we can see ourselves.”
Saul Bellow

I reason, Earth is short —
And Anguish — absolute —
And many hurt,
But, what of that?

I reason, we could die —
The best Vitality
Cannot excel Decay,
But, what of that?

I reason, that in Heaven —
Somehow, it will be even —
Some new Equation, given —
But, what of that?
Emily Dickinson

“Black Sea” by Mark Strand

28 Monday Jan 2013

Posted by in Poetry

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Mark Strand

One clear night while the others slept, I climbed
the stairs to the roof of the house and under a sky
strewn with stars I gazed at the sea, at the spread of it,
the rolling crests of it raked by the wind, becoming
like bits of lace tossed in the air. I stood in the long,
whispering night, waiting for something, a sign, the approach
of a distant light, and I imagined you coming closer,
the dark waves of your hair mingling with the sea,
and the dark became desire, and desire the arriving light.
The nearness, the momentary warmth of you as I stood
on that lonely height watching the slow swells of the sea
break on the shore and turn briefly into glass and disappear . . .
Why did I believe you would come out of nowhere? Why with all
that the world offers would you come only because I was here?

__________

“Black Sea” by Mark Strand, which can be found in Strand’s Collected Poems.

Read other works by Strand:

To Himself

Mark Strand

Ever So Many Hundred Years Hence

Ireland - 2341 - Inch Beach

Mirror

Mark Strand

Bernard-Henri Lévy on Israel, Palestine, and the Competition of Victimhood

27 Sunday Jan 2013

Posted by in History, Interview, Politics, War

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Bernard-Henri Lévy

“Bernard-Henri Levy never said: ‘God is dead, but my hair is beautiful.’ Still, he admires the satirist who put the words in his mouth. ‘It’s very clever if you think about it,’ he says with a small smile. ‘It was completely made up and yet it has been repeated endlessly.’

Today the French philosopher’s hair is beautiful and defiant — standing out from his head in leonine waves – and his trademark outfit (a black Charvet suit and white shirt, unbuttoned to the navel) has a Gallic shrug of its own (‘Oui – et alors?’).

Levy has barely slept. ‘I’ve never needed much sleep,’ he says. ‘I prefer to work at night.’

This could be because the 63-year-old writer, intellectual and defender of the world’s oppressed has less noble pursuits during daylight hours. After all, it was the man, not his satirist, who said: ”You can’t make love all day.”

‘Literature and lovemaking demand the same energy,’ he says. ‘And since one cannot make love all day, one must write for some of it.’

Was his childhood difficult? ‘No, no. Easy. Gifted. Blessed. With nearly all that you can desire in life.

When did his consciousness of politics arise? ‘Vietnam War.’

His father? ‘When he was seventeen, he involved himself in the Republican camp of the Spanish Civil War. Then, when he was eighteen, he volunteered for the French Army at the beginning of the anti-Nazi war. Then he came, after the defeat of the Free French…’

On whether he regrets this: ‘No. Number one, it was my father’s business, not mine. Number two, he did not remain so close. He withdrew just after the war. Maybe when I was born, ’48, ’49. But he kept his sensibility all his life; even when he became a wealthy man, he kept this philosophy.’

____

Interviewer: What is the state of anti-Semitism today? Is it coming? Going away? Doing both at the same time?

Bernard-Henri Lévy: It’s doing both at the same time. Going away in its old shape. And coming back in its new shape. As always. Anti-Semitism has no fixed pattern; it does not present itself always in the same form. It’s like a virus which changes. What are the workings of its changes, what is its logic is tied, simply, to what is acceptable. It is as if anti-Semitism — without giving it an intelligence, which it doesn’t have — is searching for the precise words or intellectual schemes for allowing itself to be heard, to be supported by the most people. It is as if it were searching for the words which might help it advance, not under the flag of pure evil, but under the flag of an evil aiming sort of in a good direction.

When some Christians were anti-Semitic, they did not just say, ‘We hate Jews.’ They said, ‘We hate Jews because, unfortunately, they committed the great crime, which was to kill Christ.’ When Voltaire was anti-Semitic, he did not say, ‘I hate Jews because there is something in their essence which deserves hate;’ he said, ‘I hate them because they invented Christ.’

And this is the sort of tricky way of assembling a big number of people around the speech of hatred. Barring that, you would have very few anti-Semites. So today, all the old processes of legitimacy are dying, are more or less dead. Not so many Christians really think that I killed Christ. Not so many followers of Voltaire really think I am guilty of having invented Christianity. Fewer and fewer believe in the racist identity of the Jews, of which people like me would be the bearers.

But we are facing the installment of a new scheme, with new arguments, new reasons, new logic, trying to make anti-Semitism again acceptable, relatively, according to the general mood of the times. In the chapter you allude to, I try to identify the words with which anti-Semitism must express itself in order to gather under its flag a reasonable number of people, which is a real danger, of course.

What are some of those ways?

There are three: which are denial of the Holocaust, the competition of victimhood, and the demonization of Israel. If you put the three together, you have the portrait of a people, a community, who are guilty of three crimes. Which is the crime of being crooks, moral crooks, inventing or exaggerating their own martyrdom, doing that in order to overshadow others’ martyrdom, and the whole thing in the interest of an illegitimate and deeply guilty state, which is Israel. If you can put it into the brain of some people that Jews are people who exaggerate their martyrdom, who therefore [minimize] the martyrdom of other people, all this with the sole selfish aim of saving Israel, you give to some people some new motives, arguments, reasons for feeding the old hatred.

We’ve certainly seen at least one leader in the Middle East, President Mahmoud Ahmadinejad of Iran, attempting to deny or voice doubts about the Holocaust. Are you finding denials of the Holocaust in the United States and in Europe?

Of course.

In relatively mainstream places?

Mainstream, no. Fortunately, it’s not mainstream. But you have either denial or minimization or banalization. You have some pseudo-scientific historical studies in California, Paris, and London, which say that the gas chambers didn’t exist. And so, yes, you have that in America. The godfathers of this delirium were French, but the focus of the generalization is probably California today, the biggest source of that.

Is this what Ahmadinejad drew on for his Holocaust deniers conference last year?

Ahmadinejad relied on some of these people. So you have this in America. Competition of victimhood: we are fed up with the Holocaust; please, there are other things to think about. This idea exists in Europe, of course; it is what Palestinians say — what a lot of people in the Arab world say. And you have that in America and in France. If you listen to some of the radical groups, the African-American groups like that of Farrakhan, it is more or less what they say. Competition of victimhood. You have to choose, Jews or Blacks. You cannot support both. You have to choose your victims. You have to choose your cause.

Bernard-Henri Lévy

Let me read one quote from your manuscript for Left in Dark Times. You were writing that Jews had nowhere to go during the Holocaust since Nazis wanted to wipe the very trace of them from the earth. You go on to write, on the other hand, that ‘a Cambodian could, theoretically at least, flee Cambodia; a Tutsi could flee Rwanda, and outside Rwanda, at least ideally, would be out of the range of the machetes; the Armenians who managed to escape the forces of the Young Turk government were only rarely chased all the way to Paris, Budapest, Rome, Warsaw.’ Does that not verge on competition of victimhood?

Competition of victimhood means there is limited space in your brain or mine available for sorrow, and therefore if you use it for the Palestinians, there is nothing left for the Jews, if you use it for the Tutsis, there is nothing left for the Cambodians, and so on.

No. Of course not. It verges simply on trying to understand the specificity of historical events. What is the peculiarity of one event, the singularity of another one, what allows the comparison, what is out of the comparison. It’s the task of the intellectual, of the historian. I hate competition of victimhood. But I also hate the idea of a big, huge, and empty concept of suffering, one in which you would put an accident, the Holocaust, the genocide of the Tutsis, a murder across the street, an accident on the road, all in the same bag.

So at some point, we do have to compare degrees of the victims?

You have to compare different things. So the Cambodian genocide is different from the Tutsi genocide, which is different from the Armenian, which is different from the Holocaust.

It’s true that in terms of military resources, the democrats cannot intervene, cannot help all the victims of all the atrocities of the world. This is a truism. It is not competition of victims; it is realism. You cannot—America, France, Germany, Spain, the few democracies in the world—cannot help at the same time the Burmese, the Chinese, Darfuris, and so on. It’s policy. Policy is the art of the possible, what is doable, and so on. Nothing to do with competition of victims.

Competition of victims says something else. Competition of victims relies on the idea that what is scarce is not a scarcity of resources but is the scarcity of the ability of mankind to cry, to sympathize, and to have sorrow. The theory of the competition of victimhood means there is limited space in your brain or mine available for sorrow, and therefore if you use it for the Palestinians, there is nothing left for the Jews, if you use it for the Tutsis, there is nothing left for the Cambodians, and so on.

And this is completely untrue; it is the contrary. The military resource, that—of course—you are probably right. But the capacity for sorrow, the pity capital, these work in a different way. The more you feel sorrow for the Tutsis, the more you will be able to feel for the Jews. The more for this, the more for that. The proof of that is that it is always the same; those who mobilize themselves for Darfur, those who get immediately what is happening in Rwanda, those who see the red light in Burundi, they are always—no exception—those who know exactly what happened with the Holocaust.

I see it in myself. I would probably not have become aware so quickly of what was happening in Bosnia if I didn’t have the memory—and more than the memory: the concern—of what happened in the Holocaust. It’s true. I know that it would have taken me much more time to catch what was going on in Darfur if I’d never had Bosnia, Rwanda, and the Jewish experience in mind. So it is not this or that. It is that because of this. This is why this argument of competition of victims is just untrue and stupid.

This theory of competition of victimhood is running slowly through America, too. And one of the reasons I am so much in favor of Obama is that his tenure might be, will be a real end to this tide of competition of victimhood, and especially on the specific ground of the two communities, Jews and African Americans, who were so close in the 1960s. And some parts of them have felt the need to separate. The Obama election would reconstitute the grand alliance. And this is the duty of our generation.

Do you suppose this is partly why some right wingers have tried to smear Obama’s record on Israel? You told me in January that you asked around in Chicago about Obama, as you did about all the candidates and players in the election.

Absolutely. Of course. Chicago is one of the cities where I feel very comfortable in America. I go there from time to time. I have some friends in the Jewish circles in Chicago. They have no doubt; they know Obama well. They have no doubt about his commitment, his record. And myself, I just do what you have to do as far as a politician is concerned. I listen. I read what he says. I cannot find a single sentence where he goes against Israel. And the more recent declarations should fill us with joy when he says he is a supporter of Israel.

To go from the present (and perhaps future) of the Democratic party to its past: Jimmy Carter is a different story for you. You’ve strongly condemned his recent trips to the Middle East.

Jimmy Carter is precisely this type of person who believes that if you have sorrow for one, you can’t have sorrow for the other…

Are you saying he meets with Palestinians, but not with Israelis?

No, but he belongs to this category of people who believe that you have a capital of sorrow, and to have sorrow for the Palestinians means there is nothing left for Israel. He is guilty of—there is no other name for it—fascism when he says that Hamas…

(His wife comes; she is leaving for the airport. He introduces her, walks her out, and returns shortly.)

Where were we?

Jimmy Carter.

For forty years, I’ve been in favor of the Palestinian state. A sovereign one. I wrote that for the first time in 1969, forty years ago. But, I am able to recognize, and one should be able to see differences among Palestinians (as among any people) between the democrats and the fascists. The problem with Jimmy Carter is that he is unable to do that. When he treats Hamas as responsible people, Hezbollah as respectable people—both as regular interlocutors—he is just blinding himself and trying to blind us to this main difference, without which we are in dark times. Hamas is a fascist party. They rely on The Protocols of the Elders of Zion, they believe in it, they have it in their chart, they have a cult of martyrdom, they have a religion of the blood, a conception of the race and anti-Semitism, by the way, which are the components of a new form of fascism, a new version, which just by its being Arab does not make it innocent. You can have a French fascism and an American fascism; you can have an Arab fascism.

The problem may be that some Americans hear “Islamo-fascism” for the first time from partisans with a very right-wing agenda. What your book does, what Paul Berman does, and what others have done is to point out that this is a very concrete tie.

It is not a slogan. It’s a concept.

BHenriLevy

It’s a fact, according to your book, according to Berman.

It’s a fact. I gave all the historical evidence on one side, ideological evidence on the other, of this tie. It is not a fatal tie. I don’t believe in eminent guiltiness. I don’t believe that there are blessed people or damned people. No angels and no beasts. You have in Islam, like in France, like in Europe, a battle, a very fierce fight, between those who want equality for women, anti-racism, the triumph of human rights, and those who want the values which have been built and popularized by the fascists. It’s a battle.

When I was a very young man, I was told, You should not criticize the Soviet Union because the French Right does it, too. So what. I’m going to bless the killings of millions of people in concentration camps on the frivolous motive that I have some stupid right-wing Frenchman who agrees with me? He will be forgotten. Bush is the same. Bush is nothing. I take rendezvous with you in two years, and nobody will care about Bush. I take rendezvous, and Bush will be opening his library. You will see, it will be a non-event. So I’m not going to sacrifice, I’m not going to let die, I’m not going to betray all these heroic women, courageous young men who fight for democracy because Bush seems to want to help them also. Maybe he does, by the way. I don’t care. Bush is nothing. He was something. He is nothing now.

Here’s what Carter said, “If you sponsor an election or promote democracy and freedom around the world, then when people make their own decision about their leaders, I think that all the governments should recognize that administration and let them form their government.” He said later that, to show their good faith, no terrorist acts have been claimed by, committed by, or attributed to Hamas since August 2004. He also said careful engagement could help them become peaceful. But, even if you disagree, how do you fix the long-standing problem in the area without engaging Palestine’s elected leaders?

Number one: not committed terrorists acts? What about shelling Sderot? I visited Sderot, which is a city near Gaza, a ghost city, [and it was] shelled and bombed all day long by Hamas. Shells and rockets thrown by Hamas-controlled patrols every day. Number one.

Number two: To be elected is a proof of what? It is not a reason to treat them as reasonable people.

And number three, there are ways to deal with people like Hamas. Ways which weaken them, or ways which reinforce them. You have ways to legitimize them, ways to de-legitimize them. As far as I know, the visit of Carter to the area did not make peace advance one foot. Hamas did not make one step in favor of recognition of Israel first.

President Carter said on Charlie Rose that some high-level officials told him that Hamas would recognize Israel within the 1967 borders.

The fact that Carter said it is not very interesting. I would like Mr. Meshaal, the chief of Hamas, to say that. And which borders? The return to the 1967 borders? Nearly everybody agrees with that. It is more or less the position of Israel.

Carter was not alone in noting how the security wall, which goes outside those borders, outside Israeli borders into Palestine, means that it is not, in fact, the current position of Israel.

Obama said he will speak with enemies of the United States. That’s not a problem. Since war is such a horrible thing, it has to be the very last resort—so, of course, he should speak.

No, no, the wall includes 6, 7, maybe 8%, maximum, of the Palestinian territory. It’s not so far. It’s a negotiation, as far as I know. Israel did not conquer the occupied territories—this is admitted by all historians. Israel was attacked and in the process of defending [themselves], they advanced and occupied the territories. Okay. They said they are ready to give back, let’s say, 90%. It’s a lot, as a basis of negotiation—with people who want your annihilation. It’s a lot. When Germany had Alsace-Lorraine—they said 0% [was what they would] give back. It had to be decided by force. Today, you are a state which was attacked, which—in the process of defending itself occupied a few kilometers… and which is already ready to give back most of it, frankly before negotiating—92, 93, let’s say 90%. Then the negotiation begins. The 92 may become 95%. There can be some exchange of territories, and so on and so on.

One of the things that Obama has been criticized for by his opponents is for his statements that he would sit down with the United States’s “enemies” and do exactly what you warn against above—Carter with Hamas—and perhaps legitimize leaders now considered our enemies. Is this problematic for you?

It’s not quite clear what Obama said on this topic, which is Iran, number one. Number two, going to Tehran, greeting Ahmadinejad, telling him he’s a great man, encouraging him to continue, [this] would be one thing. Going to Tehran, telling Ahmadinejad that he will be out of the [group of] civilized nations if he enriches his uranium, addressing oneself to the civil society of the Persian nation in order to separate them from the regime, [this] would be another thing. I don’t know what Obama will do. Obama said he will speak with enemies of the United States. That’s not a problem. Since war is such a horrible thing, it has to be the very last resort—so, of course, he should speak. But to say what? My feeling is that Obama is not the sort of man who would treat Ahmadinejad as a democrat. I may be wrong. I don’t think so.

__________

Excerpts from an interview about Israel, Palestine, and Victimhood with the world’s coolest public intellectual, Bernard-Henri Lévy.

BERNARD-HENRI LEVY

William Styron on Alcohol

26 Saturday Jan 2013

Posted by in Memoir

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William Styron

“I used alcohol as the magical conduit to fantasy and euphoria, and to the enhancement of the imagination. There is no need to either rue or apologize for my use of this soothing, often sublime agent which had contributed greatly to my writing; although I never set down a line while under its influence, I used it otherwise — often in conjunction with music — as a means to let my mind conceive visions that the unaltered, sober brain has no access to. Alcohol was an invaluable senior partner of my intellect, besides being a friend whose ministrations I sought daily—sought also, I now see, as a means to calm the anxiety and incipient dread that I had hidden away for so long somewhere in the dungeons of my spirit.”

__________

William Styron writing in his register of his descent into depression Darkness Visible: A Memoir of Madness.

I’ve just read this haunting but very digestible book (about 80 pages) this morning; thanks to my friend D. for recommending it.

Wittgenstein on God and Belief

25 Friday Jan 2013

Posted by in Philosophy, Religion

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Ludwig Wittgenstein

“A proof of God’s existence ought really to be something by means of which one could convince oneself that God exists. But I think that what believers who have furnished such proofs have wanted to do is give their ‘belief’ an intellectual analysis and foundation, although they themselves would never have come to believe as a result of such proofs. Perhaps one could ‘convince someone that God exists’ by means of a certain kind of upbringing, by shaping his life in such a way.

Life can educate one to a belief in God. And experiences too are what bring this about; but I don’t mean visions and other forms of sense experience which show us the ‘existence of this being’, but, e.g., sufferings of various sorts. These neither show us God in the way a sense impression shows us an object, nor do they give rise to conjectures about him. Experiences, thoughts, — life can force this concept on us.

It strikes me that a religious belief could only be something like a passionate commitment to a system of reference. Hence, although it’s belief, it’s really a way of living, or a way of assessing life. It’s passionately seizing hold of this interpretation. Instruction in religious faith, therefore, would have to take the form of a portrayal, a description, of that system of reference, while at the same time being an appeal to conscience. And this combination would have to result in the pupil himself, of his own accord, passionately taking hold of the system of reference. It would be as though someone were first to let me see the hopelessness of my situation and then show me the means of my rescue until, of my own accord, or not at any rate led to it by my instructor, I ran to it and grasped it.

Suppose someone said: ‘What do you believe, Wittgenstein? Are you a sceptic? Do you know whether you will survive death?’ I would really, this is a fact, say ‘I can’t say. I don’t know’, because I haven’t any clear idea what I am saying when I am saying, ‘I don’t cease to exist.'”

__________

Excerpts from Culture and Value and Philosophical Investigations (3rd Edition). Two quotes to supplement Wittgenstein’s interpretation of religious conversion and the religious worldview:

“Credo quia absurdum.” (“I believe because it is absurd”)
Tertullian, De Carne Christi 

“I believe in Christianity as I believe that the sun has risen. Not only because I see it, but because by it I see everything else.”
C.S. Lewis, Is Theology Poetry?

In terms of the final paragraph, Wittgenstein’s answer is my favorite reply I’ve yet read to the question, “What do you think happens after death?”

I can’t say. I don’t know, because I haven’t any clear idea of what I am saying when I am saying, ‘I don’t cease to exist.’

Acute and essential. I can’t believe I’ve never thought of (or ever heard of) that line of reasoning.

Also, for a very condensed introduction to Wittgenstein’s fixation with objects and qualities, read the illustration below (from his dissection of Augustine’s theory of language in Philosophical Investigations).

“When they (my elders) named some object, and accordingly moved towards something, I saw this and I grasped that that the thing was called by the sound they uttered when they meant to point it out. Their intention was shown by their bodily movements, as it were the natural language of all peoples; the expression of the face, the play of the eyes, the movement of other parts of the body, and the tone of the voice which expresses our state of mind in seeking, having, rejecting, or avoiding something. Thus, as I heard words repeatedly used in their proper places in various sentences, I gradually learnt to understand what objects they signified; and after I had trained my mouth to form these signs, I used them to express my own desires…

Think of the following use of language: I send someone shopping. I give him a slip marked ‘five red apples’. He takes the slip to the shopkeeper, who opens the drawer marked ‘apples’, then he looks up the word ‘red’ in a table and finds a color sample opposite it; then he says the series of cardinal numbers—I assume that he knows them by heart—up to the word ‘five’ and for each number he takes an apple of the same color as the sample out of the drawer.—It is in this and similar ways that one operates with words—’But how does he know where and how he is to look up the word ‘red’ and what he is to do with the word “five”?’ Well, I assume that he acts as I have described. Explanations come to an end somewhere.—But what is the meaning of the word ‘five’? No such thing was in question here, only how the word ‘five’ is used.”

“Getting There” by Christopher Buckley

24 Thursday Jan 2013

Posted by in Poetry

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Christopher Buckley

Time to give up
grieving my mother’s loss,
faulting my father and
his Neolithic moral certitude
about every detail
on the evening news,
his general absence
hanging like the gray
sheets on the line.

Never mind how
mismatched in the heart,
I should be grateful
they were there at all,
for that moment
that childhood stretched
like fog, the beach empty
and unmarked.

It comes to little now
who I forgive, mourn,
or thank. The dust shifts
and we are barely
suspended in the light.

I know this little thing:
there’s a boy somewhere
in a station where
the trains still run,
wearing scuffed brown shoes,
gray overcoat, and cap;
someone has neatly parted
and combed his hair.
He is waiting
to be taken by the hand
and told where we are going,
to hear we are headed home—
though I can see nothing
beyond the smoke
and midnight haze
at the far end
of the platform,
where I am not
even sure of the stars.

__________

“Getting There” by Christopher Buckley.

I’ve just posted Christopher’s eulogy for for his dad, which he delivered only a few months after “Getting There” was published. Click the link below:
William F. Buckley

Mr. Paul Leaves Washington

23 Wednesday Jan 2013

Posted by in Freedom, Politics

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Ron Paul

“This may well be the last time I speak on the House Floor. At the end of the year I’ll leave Congress after 23 years in office over a 36-year period. My goals in 1976 were the same as they are today: promote peace and prosperity by a strict adherence to the principles of individual liberty.

It was my opinion, that the course the U.S. embarked on in the latter part of the 20th Century would bring us a major financial crisis and engulf us in a foreign policy that would overextend us and undermine our national security.

The problems seemed to be overwhelming and impossible to solve, yet from my view point, just following the constraints placed on the federal government by the Constitution would have been a good place to start. To achieve the goals I sought, government would have had to shrink in size and scope, reduce spending, change the monetary system, and reject the unsustainable costs of policing the world and expanding the American Empire.

How much did I accomplish?

In many ways, according to conventional wisdom, my off-and-on career in Congress, from 1976 to 2012, accomplished very little. No named legislation, no named federal buildings or highways – thank goodness. In spite of my efforts, the government has grown exponentially, taxes remain excessive, and the prolific increase of incomprehensible regulations continues. Wars are constant and pursued without Congressional declaration, deficits rise to the sky, poverty is rampant and dependency on the federal government is now worse than any time in our history.

All this with minimal concerns for the deficits and unfunded liabilities that common sense tells us cannot go on much longer. A grand, but never mentioned, bipartisan agreement allows for the well-kept secret that keeps the spending going. One side doesn’t give up one penny on military spending, the other side doesn’t give up one penny on welfare spending, while both sides support the bailouts and subsidies for the banking and corporate elite. And the spending continues as the economy weakens and the downward spiral continues. As the government continues fiddling around, our liberties and our wealth burn in the flames of a foreign policy that makes us less safe.

The major stumbling block to real change in Washington is the total resistance to admitting that the country is broke. This has made compromising, just to agree to increase spending, inevitable since neither side has any intention of cutting spending.

The country and the Congress will remain divisive since there’s no loot left to divvy up.

I have thought a lot about why those of us who believe in liberty, as a solution, have done so poorly in convincing others of its benefits. If liberty is what we claim it is — the principle that protects all personal, social and economic decisions necessary for maximum prosperity and the best chance for peace — it should be an easy sell. Yet, history has shown that the masses have been quite receptive to the promises of authoritarians which are rarely if ever fulfilled…

Liberty can only be achieved when government is denied the aggressive use of force. If one seeks liberty, a precise type of government is needed. To achieve it, more than lip service is required.

Two choices are available.

A government designed to protect liberty – a natural right – as its sole objective. The people are expected to care for themselves and reject the use of any force for interfering with another person’s liberty. Government is given a strictly limited authority to enforce contracts, property ownership, settle disputes, and defend against foreign aggression.

Or: A government that pretends to protect liberty but is granted power to arbitrarily use force over the people and foreign nations. Though the grant of power many times is meant to be small and limited, it inevitably metastasizes into an omnipotent political cancer. This is the problem for which the world has suffered throughout the ages. Though meant to be limited it nevertheless is a 100% sacrifice of a principle that would-be-tyrants find irresistible. It is used vigorously – though incrementally and insidiously. Granting power to government officials always proves the adage that: ‘power corrupts.’

Today’s mess is a result of Americans accepting option #2, even though the Founders attempted to give us Option #1.

The results are not good. As our liberties have been eroded our wealth has been consumed. The wealth we see today is based on debt and a foolish willingness on the part of foreigners to take our dollars for goods and services. They then loan them back to us to perpetuate our debt system. It’s amazing that it has worked for this long but the impasse in Washington, in solving our problems indicate that many are starting to understand the seriousness of the world-wide debt crisis and the dangers we face. The longer this process continues the harsher the outcome will be…

Because it’s the government that initiates force, most people accept it as being legitimate. Those who exert the force have no sense of guilt. It is believed by too many that governments are morally justified in initiating force supposedly to ‘do good.’ They incorrectly believe that this authority has come from the ‘consent of the people.’ The minority, or victims of government violence never consented to suffer the abuse of government mandates, even when dictated by the majority.

This attitude has given us a policy of initiating war to ‘do good,’ as well. It is claimed that war, to prevent war for noble purposes, is justified. This is similar to what we were once told that: ‘destroying a village to save a village’ was justified. It was said by a US Secretary of State that the loss of 500,000 Iraqis, mostly children, in the 1990s, as a result of American bombs and sanctions, was ‘worth it’ to achieve the “good” we brought to the Iraqi people. And look at the mess that Iraq is in today…

What a wonderful world it would be if everyone accepted the simple moral premise of rejecting all acts of aggression. The retort to such a suggestion is always: it’s too simplistic, too idealistic, impractical, naïve, utopian, dangerous, and unrealistic to strive for such an ideal.

The answer to that is that for thousands of years the acceptance of government force, to rule over the people, at the sacrifice of liberty, was considered moral and the only available option for achieving peace and prosperity.

What could be more utopian than that myth – considering the results especially looking at the state sponsored killing, by nearly every government during the 20th Century, estimated to be in the hundreds of millions. It’s time to reconsider this grant of authority to the state.

No good has ever come from granting monopoly power to the state to use aggression against the people to arbitrarily mold human behavior. Such power, when left unchecked, becomes the seed of an ugly tyranny. This method of governance has been adequately tested, and the results are in: reality dictates we try liberty.

The idealism of non-aggression and rejecting all offensive use of force should be tried. The idealism of government sanctioned violence has been abused throughout history and is the primary source of poverty and war. The theory of a society being based on individual freedom has been around for a long time. It’s time to take a bold step and actually permit it by advancing this cause, rather than taking a step backwards as some would like us to do.

Today the principle of habeas corpus, established when King John signed the Magna Carta in 1215, is under attack. There’s every reason to believe that a renewed effort with the use of the internet that we can instead advance the cause of liberty by spreading an uncensored message that will serve to rein in government authority and challenge the obsession with war and welfare…”

__________

Excerpts from Ron Paul’s Farewell to Congress.

“Repression” by C. K. Williams

17 Thursday Jan 2013

Posted by in Film, Poetry

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Roman FaceMore and more lately, as, not even minding the slippages yet, the aches and sad softenings,
I settle into my other years, I notice how many of what I once thought were evidences of repression,
sexual or otherwise, now seem, in other people anyway, to be varieties of dignity, withholding, tact,
and sometimes even in myself, certain patiences I would have once called lassitude indifference,
now seem possibly to be if not the rewards then at least the unsuspected, undreamed-of conclusions
to many of the even-then-preposterous self-evolved disciplines, rigors, almost mortifications
I inflicted on myself in my starting-out days, improvement days, days when the idea alone of psychic peace,
of intellectual, of emotional quiet, the merest hint, would have meant inconceivable capitulation.

__________

“Repression” by C. K. Williams, which can be found in his Collected Poems.

The first time I read “Repression,” I didn’t know what it meant, but I knew I liked it. Once I had ran my eyes over it several more times, I was struck with a pang of recognition, more serene than ecstatic: here is a work of immense and immediate power.

I don’t want to spoil that gradual epiphany for anyone patient enough to read over “Repression” several times, so I’m not going to post any additional commentary on the poem. The only slight direction I will give is to keep the title “Repression” in mind, and to keenly trace the poem’s line of thought, knowing that it is a single sentence.

As a side note: in the famous mirror scene of Spike Lee’s 25th Hour, the character Jacob Elinsky, an introverted, tightly restrained professor, is heard reading “Repression” to his class. This is certainly no accidental detail of David Benioff’s script, and it should give you some clues about the poem as well as Philip Seymour Hoffman’s character in the film. The powerful (and profanity-laden) scene is below.

The Simplest Pattern

16 Wednesday Jan 2013

Posted by in Literature

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W. Somerset Maugham

The following are two selections from W. Someset Maugham’s acclaimed and highly autobiographical novel, Of Human Bondage. Both passages describe the protagonist, Philip, as he is reflecting on the tension between his carnal desires — which lure him to the enticing yet disloyal waitress, Mildred — and his common sense, which quietly calls him to love the sensitive and sweet Norah Nesbitt. The second passage is the concluding paragraph of the book, and it ranks (along with Ulyssess, A Tale of Two Cities, The Great Gasby, The Road, A Midsummer Nights Dream, and a handful of others) as one of the finest closings to a story ever put to page. Enjoy:

____

“He went through an elaborate form of stamping his foot and walking about. Then he stood in front of the fire so that she should not resume her position. While she talked he thought that she was worth ten of Mildred; she amused him much more and was jollier to talk to; she was cleverer, and she had a much nicer nature. She was a good, brave, honest little woman; and Mildred, he thought bitterly, deserved none of these epithets. If he had any sense he would stick to Norah, she would make him much happier than he would ever be with Mildred: after all she loved him, and Mildred was only grateful for his help. But when all was said the important thing was to love rather than to be loved; and he yearned for Mildred with his whole soul. He would sooner have ten minutes with her than a whole afternoon with Norah, he prized one kiss of her cold lips more than all Norah could give him.

‘I can’t help myself,’ he thought. ‘I’ve just got her in my bones.’

He did not care if she was heartless, vicious and vulgar, stupid and grasping, he loved her. He would rather have misery with the one than happiness with the other.”

____

“He realised that he had deceived himself; it was no self-sacrifice that had driven him to think of marrying, but the desire for a wife and a home and love; and now that it all seemed to slip through his fingers he was seized with despair. He wanted all that more than anything in the world. What did he care for Spain and its cities, Cordova, Toledo, Leon; what to him were the pagodas of Burmah and the lagoons of South Sea Islands? America was here and now. It seemed to him that all his life he had followed the ideals that other people, by their words or their writings, had instilled into him, and never the desires of his own heart. Always his course had been swayed by what he thought he should do and never by what he wanted with his whole soul to do. He put all that aside now with a gesture of impatience. He had lived always in the future, and the present always, always had slipped through his fingers. His ideals? He thought of his desire to make a design, intricate and beautiful, out of the myriad, meaningless facts of life: had he not seen also that the simplest pattern, that in which a man was born, worked, married, had children, and died, was likewise the most perfect? It might be that to surrender to happiness was to accept defeat, but it was a defeat better than many victories.”

__________

From W. Somerset Maugham’s novel Of Human Bondage.

Ever since I first heard it, I’ve liked the notion of “the consolations of philosophy”. Many thinkers, beginning with Boethius in the sixth century, have used this idea to encapsulate — and to an extent justify — the role of philosophy in the “everyday life” of man. Millennia later, Wittgenstein was only extending this epigram when he famously described philosophy as a form of therapy for maladaptive thinking.

And it is in that same way that I consider fiction a form of therapy for maladaptive feeling.

I won’t go into the typical, or perhaps even trite details of my personal life that have made these words of Maugham’s so immediately therapeutic, but I can say with complete certainty that their remedial powers are, at least for the moment, far greater than any of the head-banging, skull-scratching, and languid pacing that I’ve been doing over the past weeks.

A large part of literature’s emotionally sanative effects emanate from the fact that, when engrossed in a story, you are engaged in a form of vicarious living; and the person living this new life must share, to a greater or lesser extent, your same experiences and emotions, your thoughts and mental tendencies. There is no storytelling without this congruence between reader and character. A protagonist’s eyes are yours onto a new world, and when you identify with that character and that world, you are not only intertwined with another person — you’re engaged with that person’s psyche. For this reason, novelists are like companions, and your relationship with them begins, as C.S. Lewis noted about friendship, “at that moment when one person says to another: What! You too? I thought I was the only one.”

As Martin Amis wrote in his memoir, about his close friend Saul Bellow,

I see Saul perhaps twice a year, and we call, and we write. But that accounts for only a fraction of the time I spend in his company. He is on the shelves, on the desk, he is all over the house, and always in the mood to talk. That’s what writing is, not communication but a means of communion. And here are the other writers who swirl around you, like friends, patient, intimate, sleeplessly accessible, over centuries. This is the definition of literature.

The allure and consolations of fiction emanate from this simple fact: you can replace “he” in that passage with the name of any novelist you like, and they’ll be, like old friends, always in the mood to talk. Today, Maugham is the one who’s in my ear.