[The following was a major cut made to a book review I’ve submitted for publication. But I find the cut interesting enough.]
Even if we approve of a person who, from a sense of duty in charity, is sorry for a wretch, yet he who manifests fraternal compassion would prefer that there be no cause for sorrow. It is only if there could be a malicious good will (which is impossible) that someone who truly and sincerely felt compassion would wish wretches to exist so as to be objects of compassion. Therefore some kind of suffering is commendable, but none is loveable.
BOSWELL. ‘Sir, I have not so much feeling for the distress of others, as some people have, or pretend to have: but I know this, that I would do all in my power to relieve them.’ JOHNSON. ‘Sir, it is affectation to pretend to feel the distress of others, as much as they do themselves. It is equally so, as if one should pretend to feel as much pain while a friend’s leg is cutting off, as he does. No, Sir; you have expressed the rational and just nature of sympathy.’
––Boswell, Life of Johnson, March 25, 1776
After reading, among other things, Chris Arnade’s Dignity: Seeking Respect in Back Row America (2019), I find myself often wavering between the sympathies of Bishop Augustine, Dr. Johnson, and James Boswell above and the considerations below from longshoreman-turned-philosopher Eric Hoffer (1902–1983):
The burning conviction that we have a holy duty toward others is often a way of attaching our drowning selves to a passing raft. What looks like giving a hand is often a holding on for dear life. Take away our holy duties and you leave our lives puny and meaningless. There is no doubt that in exchanging a self-centered for a selfless life we gain enormously in self-esteem. The vanity of the selfless, even those who practice utmost humility, is boundless.
––The True Believer: Thoughts on the Nature of Mass Movements (1951)[ii]
I waver because for the past twenty years I have ridden the city bus to either school or work in Austin, Texas. As a straight white male alumnus of the University of Texas I have had on that bus the privilege to witness and encounter the less-privileged laugh, converse, fight, beg, pontificate, flirt, and sleep on buses and at bus stops. I’ve seen addicts, the unlucky, and the mentally ill ask strangers for directions to navigate the city, money for bus fares, cigarettes and lights, and even request prayer from strangers who—judging by the perplexions on their faces––seemed never to have prayed before. (But pray they all did!)
Yes, within this city I’ve stepped over a live body sprawled on the sidewalk, stiff and oblivious in a trance induced by the synthetic pseudo-cannabis called K2. I’ve handed my doggy bag full of fresh leftovers from lunch to the passerby beggar asking for something to eat. Very rarely (but not quite never) have I given a downtrodden individual a small amount of cash and a strong hug.
Occasionally I’ve traveled abroad and (again) witnessed and encountered les mÃserables in larger cities such as London, Paris, Dublin, and Berlin as well as smaller ones like Belfast, Oxford, Seville, and Bologna. Though I don’t recall any encounters with homelessness in Stratford, throughout my travels on the local bus and overseas I have, as Jacques says in Shakespeare’s As You Like It, “gained my experience.â€[iii] But the price for the “rich eyes†of a traveler means that, also like Jacques, I now possess the “poor hands†and empty pockets that so unimpressed fair Lady Rosalind. Such has been the life of writer Chris Landrum. Thus:
“We may have uneasy sensations from seeing a creature in distress, without pity; for we have not pity unless we wish to relieve them.â€
Here is a paragraph I had to prune from an essay I’m finishing up but that I think still has some worthwhile comparisons:
One also wonders whether some reactions spawned by Jussie Smollett’s alleged attack, qualify for “religiofication,†which is what American philosopher and longshoreman Eric Hoffer once defined as “the art of turning practical purposes into holy causes.â€* If Smollett staged such an attack, he would be not unlike the innkeeper at the beginning of the Quixote (I, iii). For the innkeeper is someone who, being something of a knight in his younger days, is willing to placate his meddlesome guest Alonso Quijano. Quijano went mad by reading too many books of chivalry, and now wishes to be ordained into knighthood under the name Don Quixote. The innkeeper believes that by pretending (or acting) to be a knight, and going through the motions of ordination, he will send this madman on his way, and away from the inn where he causes mischief. In doing so, the innkeeper almost plays Don Quixote’s game-of-pretend better than the Don himself, for the innkeeper has inverted Hoffer’s formula and turned the Don’s holy cause into a practical purpose.
*Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements (1951), (New York: Harper & Row, 1966) § 1, p. 15.
What is my method for reviewing short fiction in this series? Basically, I’m just comparing things I’ve recently read (or reread) to the texts and topics at hand. I read quite randomly, so the comparisons and contrasts I make follow my reading habits. But as the great anthropologist Gregory Bateson (1904–1980) once put it: “Without the random, there can be no new thing.†[1]
What do I mean by the “essence of a story†(besides this and this)? I mean when the reader of a story asks (or determines) at what point do the most essential components of that story intersect. This is the essence. For in that hub––“aye––there’s the rub….â€
II.
The essence of “Racquetball,†a very short story by Don Waitt[2] of Tampa, Florida, told by a never-named narrator in the first-person perspective, may simply be the death of the father in the backstory. This single, simple incident (occurring in some nameless America locus) reminded me somewhat of the essence of Paul Yoon’s 2016 short story “Vladivostok Station,†where the essence occurs immediately in the opening line as the narrator reunites with his friend Kostya, and everything that follows in the story is a result of this temporary reunion.[3]
As Alexander Pushkin (1799–1837) once put it: “precision and brevity—these are the two virtues of prose.â€[4] And, under that Russian rubric, Waitt’s story is certainly virtuous in terms of length and exactness; but, considering the length of Yoon’s narrative, I find the latter to be a bit underwhelming. To complicate matters, James Gallant’s short story “The Adjunct†(discussed below in part III. of this review) mocks the concept of “flash fiction†but not so literally that it ends up being a “long†short story.
The dad in “Racquetball†died from an ambush with a heart attack while playing ball; the narrator of “Vladivostok Station,†however, is concerned with his ambush (or intersection) with an old acquaintance. Both deal with interruptions: via death for one and friendship for the other. For both stories, I am reminded of a line from a recent novel by Stephen King when the alcoholic protagonist realizes: “he had come to believe that life was a series of ironic ambushes.â€[5]
“Racquetball†deals with a dead dad who, in terms of the narrator’s memory, is still somewhat part of the narrator’s community. And this reminded me of a passage from Alfarabi (872–950 CE) on how the dead nonetheless remain a part of a living community:
“City†and “household†do not mean merely the dwelling for the Ancients. But they do mean those whom the dwelling surrounds, whatever the dwellings, of whatever thing they are, and whether they are beneath the earth or above it—being wood, clay, wool and hair, or any of the other things of which the dwellings that surround people are made. [6]
Or as sociologist Thomas Laqueur has most recently put it:
It is still common; there are cultures today in which the living regularly speak to the dead. We endlessly invest the dead body with meaning because, through it, the human past somehow speaks to us. [7]
In other words, everything above and below and surrounding a living individual should be consider a part of the individual’s community, both the living and the dead. And in “Racquetball†the death of the dad still lingers––as when the narrator-son has to make an annoying trip to the airport to pick up his dead dad’s wallet. Whether the sports projectile that ended his life was launched with violent intent or was merely accidental, I recall the sentiments from Dune: “There is no escape—we pay for the violence of our ancestors.â€[8]
In ‘Racquetball,†this idea of the dead still being a part of a living community is made apparent to readers through the storyline of the narrator’s mother becoming emotionally apoplectic from the horror/grief of her husband dying in the prime of life at age forty-eight. As Seneca once put it: “Nothing makes itself more unpopular quite so quickly as a person’s grief,†which is why the narrator of “Racquetball†has given up on overly comforting his widowed mother, though he hates himself for doing so.[9]
The essence of “The Adjunct†by James Gallant[10] (who has written books about Atlanta and Ohio) seems to occur when the main character Aurora Magnusson decides to start a literary magazine at a college in the Ozarks, a college that hasn’t quite decided to hire her, that is, until she pitches her plans for a publication with the college’s name in the title. While her scheme turns out (at least temporarily) to be self-sustaining, it also appears to be something of a racket of the humanities. For in this story would-be writers pay “entry fees†to have their work published, and Magnusson, meanwhile, pockets the fees without disclosing this revenue stream to her college employers.
Gallant’s story (told in the third-person perspective limited to Aurora’s point of view) seems to silently mock grad-student lingo, particularly phrases like “self-sustaining†and “job security,†which aren’t even mentioned in the story proper but seem apparent (at least to this reader).
Magnusson’s self-sustaining scam to publish a literary magazine is divorced from any ideals of quality in the literature it publishes, as evidenced in her speculation as to how she will operate the publication: “The editing probably wouldn’t take that long once the magazine was up and running.â€
It’s also not even clear if Aurora Magnusson wants to be a full-time professor, much less an adjunct one. She is (like a good middleclass American) only interested in paying her bills (particularly her rent). In a grander sense, she seems to be going through the motions in order to maintain the appearances of having graduating from graduate school.
IV.
For both narrators of these stories, there is a kind of defiant smiling in the face of utter hopelessness, which isn’t (I think) quite the same as whistling in the dark through a graveyard. Magnusson certainly gains power over the writers whom she now edits; but it remains unclear what power (if any) she wields over her readers. The narrator in “Racquetball,†meanwhile, seems similar to the powerless tenant farmers described in Georgian writer Harry Crew’s (1935–2012) memoirs:
They spoke for a while about the weather, mostly rain, and about other things that men who live off the land speak of when they meet, seriously, but with that resigned tone in their voice that makes you know they know they’re speaking only to pass the time because they have utterly no control over what they’re talking about: weevils in cotton, screwworms in stock, the government allotment of tobacco acreage, the fierce price of commercial fertilizer. [11]
Both Waitt and Gallant’s stories deal with kinds of powerlessness: “Racquetball†about death; “The Adjunct†about job drought, that is, a writing/teaching career thwarted by economic desperation. Both stories remind me of a remark by social philosopher Eric Hoffer (1902–1983): “The powerful can be as timid as the weak. What seems to count more than possession of instruments of power is faith in the future.â€[12]
And both stories might be about what Crews once realized: “The only way to deal with the real world was to challenge it with one of your own making.â€[13] In “Racquetball†the narrator has to make his own life better by ignoring the undue, continuous grief of his mother. In “The Adjunct†the main character Magnusson literally creates a literary enterprise to “deal with the real world.â€
Both stories are by “expert†readers, that is, “established†writers. They know what they’re doing whatever the reader knows, agree with or not. And this brings me back to Pushkin:
In a draft letter to Ryleev of June–August 1825 Pushkin contrasts Western writers who all wrote for money with the situation of poets in Russia where ‘(except for me) they write from vanity … There if you have nothing to eat, you write a book; here if you have nothing to eat you enter government service and don’t write.’ [14]
Finally, it needs to be pointed out that both stories are very funny. But when one analyzes humor, she or he too often ends up like those who stare at the countenance of Medusa: silently frozen in perplexity.
NOTES
[1] Gregory Bateson, Mind and Nature: a Necessary Unity, (New York: E. P. Dutton, 1979) 147.
[5] Stephen King, Doctor Sleep, (New York: Scribner, 2013) 64.
[6] Alfarabi, The Political Writings, trans. Charles E. Butterworth. (Ithaca, NY: Cornell UP, 2004), “Selected Aphorisms†p. 22, no. 22.
[7] Thomas W. Laqueur, The Work of the Dead: a Cultural History of Mortal Remains, (Princeton, NJ: Princeton UP, 2015) 6.
[8] Frank Herbert, Dune (1965), (New York: Ace Books – Premium Edition, 2010) “I. Dune,†237 (from “Collected Sayings of Muad’Dib†by the Princess Irulan).
[9] Seneca, Epistulae Morales ad Lucilium (Letters from a Stoic), trans. Robin Campbell, (New York: Penguin, 1969) Letter LXIII, p. 116.
[10] James Gallant, “The Adjunct,†Fortnightly Review, May 28, 2018.
[11] Harry Crews, A Childhood: the Biography of a Place, (New York: Harper and Row, 1978) 16–17.
[12] Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements (1951), (New York: Harper & Row, 1966) §4, p. 18.
[13] Crews, A Childhood: the Biography of a Place 126.
These actions [of remembrance] are inward, in the vast hall of my memory. There sky, land, and sea are available to me together with all the sensations I have been able to experience in them, except for those which I have forgotten. There also I meet myself and recall what I am, what I have done, and when and where and how I was affected when I did it….
One of my motives for starting this series is to get to know contemporary fiction better. For recently I’ve had more luck getting my non-fiction writing published.[2] But I haven’t quite given up on fiction, though I think I need more practice. So I won’t deny that I study the stories in this series in hopes of one day becoming a better fiction writer.
Again, the essence of a story is its center of gravity—the thing holding together what would otherwise be a chaotic mass of random thoughts. The essence of a story doesn’t necessarily confine that story to a particular “form.†No, the essence of the story doesn’t necessarily formalize its story. Why? Because the essence may organize that chaotic mass of random thoughts into something only slightly less random than it would be without an essence. Just a few steps away from oblivion might be all it takes for something Dadaist to arrive at definition.
In other words, something out of the chaos of the page suddenly renders itself in the mind of the reader; something in-and-of the story is realized to be significant, weighty, and indeed, grave. Whatever appears grave gathers the attention of onlookers, which is why we rubberneck at the residue of fatal car collisions as we continue to contribute to rush-hour traffic. So too does the reader’s attention become centered on such gravity. Thus the essence is indeed a story’s center of gravity.
II.
Memory’s huge cavern, with its mysterious, secret, and indescribable nooks and crannies, receives all these perceptions, to be recalled when needed and reconsidered. Every one of them enters into memory, each by its own gate, and is put on deposit there….
The essence of “The Unraveling,†(via New Pop Lit) a short story by Tianna Grosch of the woodlands of Pennsylvania, occurs when Dex, a card shark conman, somehow witnesses his wife-girlfriend Elizabeth being fatally thrown out a six-story window. Yes “somehow,†because either Dex, or someone coming to collect Dex’s debt, threw her through the glass. Or perhaps she threw herself out. In Elizabeth’s last moments she mentions having been pregnant, so maybe she aborted her pregnancy, and once Dex found out he pushed her in a fit of rage. Or perhaps she felt so guilty about the abortion that she jumped herself (again, it’s never fully explained to readers; and that’s okay).
But regardless of what really happened to Elizabeth, Dex feels guilty. The narrator is unknown, unnamed, and tells the story almost completely from Dex’s point of view. There is, however, an extended flashback from the point of view of the doctors of Lethe who perform the memory-removing procedure on Dex, and there are indications that it may have been a botched operation.
Grosch leaves lots of possibilities up to her readers, but most of the story’s underlying concern is about Dex seeking a way to forget his horrible memory. So the essence might be about a guy presently wanting to forget his past fuck-ups. Philosopher Eric Hoffer (1902–1983), although he was discussing group behavior rather than that of individuals, once remarked:
A glorification of the past can serve as a means to belittle the present. But unless joined with sanguine expectations of the future, an exaggerated view of the past results in an attitude of caution and not in … reckless strivings.[4]
Dex certainly doesn’t glorify his past; but, being human-all-too-human, he probably has an exaggerated view of that past. Thus it might be said that “The Unraveling†is a story of his reckless strivings.
“The Unraveling†takes place in an unnamed city, one in which about the only details a reader can gather are that this city has gamblers, violence, and a subway. But throughout most of the story Dex is trying to get to the town on the outskirts of the city called Lethe. It seems like a place almost impossible to get to, not unlike the impossible journey to get beyond the city limits in Alex Proya’s film Dark City (1998), a film whose tone and mood reminded me much of “The Unraveling.â€
III.
How then can [memory] fail to grasp [itself]? This question moves me to great astonishment.…
Like Grosch’s narrator, the narrator of the story “Jonah and the Frog†(via Five on the Fifth) by Texas writer James Wade is also unknown, unnamed, and tells the story completely from Jonah’s point of view. The essence of this story occurs when the character of Jonah vomits up a living frog––a frog which seems to represent Jonah’s struggle to excrete a painful memory, but one never fully explained to readers. It is clear, however, that Jonah seeks to purge some unknown guilt.
In literature, a frog is usually something between vermin and varmint––not quite a bug, not quite a beast––but in her novel Barren Ground (1925) Ellen Glasgow (1873–1945) once compared painful memories to a beast:
Recollection. Association. It was morbid, she told herself sternly, to cherish such fancies; and yet she had never been able entirely to rid her memory of the fears and dreads of her childhood. Worse than this even was the haunting thought that the solitude was alive, that it skulked there in the distance, like a beast that is waiting for the right moment to spring and devour.[6]
Based on mentions throughout the story of “the docks,†“the waterâ€â€“–as well as “The Quarter†being a place where one can publically drink all night––I suspect “Jonah and the Frog†takes place in New Orleans. And in this story, Jonah spits out a frog; somewhat of an inverse of the biblical whale/fish spitting out Jonah the Prophet, though I admit connecting modern New Orleans (surrounded by swamps) to ancient Nineveh (modern Mosul, surrounded by desert) seems too weak for a strong reader to seriously contemplate.
IV.
The affections of my mind are also contained in the same memory. They are not there in the same way in which the mind itself holds them when it experiences them, but in another very different way such as that in which the memory’s power holds memory itself. So I can be far from glad in remembering myself to have been glad, and far from sad when I recall my past sadness.
Both stories of “The Unraveling†and “Joshua and the Frog†focus on their aquatic environments. Both leading characters want to purge memories of guilt and regret. In this sense they remind me of the premise to a movie I’ve never seen, Michel Gondry’s The Eternal Sunshine of the Spotless Mind (2004) starring Jim Carrey, for in that flick Carrey’s character tries to forget an ex-girlfriend via a surgical procedure:
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Moreover, the theme that memories can never be completely forgotten runs through both stories. I believe that if Dex or Joshua were able to (somehow, paradoxically) convince themselves that their painful memories had left them, it would only be temporary. Eventually the memories, or fragments of them, would return. And when those memories did return, they would feel anamnesis: that is, they would remember something which they thought was unknown but was in fact something they already knew.
Anamnesis is one of the primary lessons Plato tries to teach in his dialogue Meno:
Socrates: ‘one thing I would fight for to the end, both in word and deed if I were able—that if we believed that we must try to find out what is not known, we should be better and braver and less idle than if we believed that what we do not know it is impossible to find out and that we need not even try.’[8]
Compare also Augustine, writing about 800 years after Plato:
The answer must be that they were already in the memory, but so remote and pushed into the background, as if in most secret caverns, that unless they were dug out by someone drawing attention to them, perhaps I could not have thought of them.[9]
It is not too much to say that all original discoveries and inventions and musical and poetical compositions are the result of proleptic thought—the anticipation, by means of a suspension of time, of a result that could not have been arrived at by inductive reasoning—and of what may be called analeptic thought, the recovery of lost events by the same suspension…. This explains why the first Muse of the Greek triad was named Mnemosyne, ‘Memory’: one can have memory of the future as well as of the past. Memory of the future is usually called instinct in animals, intuition in human beings.[10]
Both Dex and Joshua seem too close to their memories—both believe they need some “personal space†from certain mental pictures of their pasts. For Georgian writer Harry Crews (1935–2012): “Nothing is allowed to die,†including memory, “in a society of storytelling people.†Yet, paradoxically, “the only way to deal with the real world was to challenge it with one of your own making.â€[11] In other words, memory is a kind of storytelling to oneself, and apparently, neither Joshua nor Dex are capable of coping with their own tales.
And, as Dick Hallorann (a reoccurring character in Stephen King’s oeuvre) knows, memories cannot be completely banished: “Not memories. Never those. They’re the real ghosts,†warns Hallorann in Doctor Sleep (2013), which is the sequel to King’s The Shining (1977).[12] Both novels deal with alcoholism, that is, they deal with people addicted to a substance that allegedly helps them forget unpleasant memories.
Both Dex and Joshua, to their (or their authors’) credit, seek to transcend their memories, not simply destroy them. But by (mostly) destroying them, they prevent themselves from transcending them, as the hero Paul is able to do in Frank Herbert’s (1920–1986) Dune (1965):
He realized suddenly that it was one thing to see the past occupying the present, but the true test of prescience was to see the past in the future…. Things persisted in not being what they seemed…. He felt carnival excitement in the air. He knew what would happen if he drank this spice drug with its quintessence of the substance that brought the change onto him. He would return to the vision of pure time, of time-become-space. It would perch him on the dizzying summit and defy him to understand.[13]
NOTES
[1] Augustine, Confessiones in Saint Augustine: Confessions, trans. Henry Chadwick, (New York: Oxford UP, 1991) X, viii (§14), p. 186.
[3] Augustine, Confessiones, X, viii (§13), p. 186.
[4] Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements (1951), (New York: Harper & Row, 1966) §50, p. 68.
[5] Augustine, Confessiones, X, viii (§15), p. 187.
[6] Ellen Glasgow, Barren Ground. 1925, (New York, NY: Doubleday, Doran & Co. – Old Dominion Edition, 1945) I, v, 58.
[7] Augustine, Confessiones, X, xiv (§21), p. 191.
[8] Plato, Meno (85C–86E) in Rouse, W. H. D. Great Dialogues of Plato, ed. Eric H. Warmington & Philip G. Rouse, trans. W. H. D. Rouse, (New York: Mentor Books, 1956, Twelfth printing) p. 51.
[9] Augustine, Confessiones X, x (§17), p. 189. See also (X, viii (§12), p. 185) where the translator Chadwick notes:
Memoria for Augustine is a deeper and wider term than our ‘memory’. In the background lies the Platonic doctrine of anamnesis, explaining the experience of learning as bringing to consciousness what, from an earlier existence, the soul already knows. But Augustine develops the notion of memory by associating it with the unconscious (‘the mind knows things it does not know it knows’), with self-awareness, and so with the human yearning for true happiness found only in knowing God.
[10] Robert Graves, The White Goddess: a historical grammar of poetic myth, (New York: Farrar, Straus, & Giroux, 1948; Second Edition, 1975) 343.
[11] Harry Crews, A Childhood: the Biography of a Place, (New York: Harper and Row, 1978) 4, 126.
[12] Stephen King, Doctor Sleep, (New York: Scribner, 2013) 45.
[13] Frank Herbert, Dune (1965), (New York: Ace Books Premium Edition, 2010), “II. Muad’Dib,†583.
Just two quotations today, two to compare and comport and contrast within everything else that has been read and seen and consumed online. The first is from Eric Hoffer (1902-1983)’s The True Believer: Thoughts on the Nature of Mass Movements (1951):
Charlatanism of some degree is indispensable to effective leadership. There can be no mass movement without some deliberate misrepresentation of facts. No solid, tangible advantage can hold a following and make it zealous and loyal unto death. The leader has to be practical and a realist, yet must talk the language of the visionary and the idealist. [1]
Most Indians (whatever their caste or religious background) agree on Gandhi’s shrewd realism….
As Gandhi once remarked, in this life the ideal is never achieved. And those who seek to realize the ideal die either in the loneliness of unfulfillment or in the solitude of having betrayed the ideal of grand illusion of fulfillment. The latter fate was Lenin’s and Nehru’s; it awaits Mao Tsetung and Castro. The other fate, of dying alone, unfulfilled but essentially uncorrupted, was that of Kropotkin and Che Guevara and Zapata; it was also, despite all this triumphs, that of Gandhi. His successes were immense if one judges them by the goals of the majority of men; judged by his aspirations, he failed, yet his failure was a sign of the magnitude of his vision.[2]
