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I’m a Fool To Love You
Some folks will tell you the blues is a woman.
Some type of supernatural creature.
My mother would tell you, if she could,
About her life with my father,
A strange and sometimes cruel gentleman.
She would tell you about the choices
A young black woman faces.
Is falling in love with some man
A deal with the devil
In blue terms, the tongue we use
When we don’t want nuance
To get in the way,
When we need to talk straight.
My mother chooses my father
After choosing a man
Who was, as we sing it,
Of no account.
This man made my father look good.
That was how bad it was.
He made my father seem like an island
In the middle of a stormy sea,
He made my father look like a rock.
And is the blues the moment you realize
You exist in a stacked deck,
You look in the mirror at your young face,
The face my sister carries,
And you know it’s the only leverage
You’ve got.
Does this create a hurt that whispers
How you going to do?
Is the blues the moment
You shrug your shoulders
And agree, a girl without money
Is nothing, dust
To be pushed around by any old breeze.
Compared to this,
My father seems, briefly
To be a fire escape.
This is the way the blues works
Its sorry wonders,
Makes trouble look like
A feather bed,
Make’s the wrong man’s kisses
A healing.
by Cornelius Eady
from Poetry 180
Random House, 2003
I
Picture two people sitting in a movie theater, both watching the screen: Are they seeing the same thing? Or is the movie playing out differently in each of their minds? Researchers from the Justus Liebig University Giessen (JLU) have found that it’s the latter, and they’ve 
On first opening a book I listen for the sound of the human voice. Instead of looking for signs, I form an impression of a tone, and if I can hear in that tone the harmonies of the human improvisation extended through 5,000 years of space and time, then I read the book. By this device I am absolved from reading most of what is published in a given year. I have found that few writers learn to speak in the human voice, that most of them make use of alien codes (academic, political, literary, bureaucratic, technical) in which they send messages already deteriorating into the half-life of yesterday’s news. Their transmissions seem to me incomprehensible, and unless I must decipher them for professional reasons, I am content to let them pass by. Too many subtle voices divert my attention, to the point that when I enter a bookstore I am besieged by the same sense of imminent discovery that follows me through seaports and capital cities. This restlessness never troubles me in libraries, probably because libraries are to me like museums. It is the guile of commerce that accounts for the foreboding in bookstores; I have a feeling of the marketplace, of ideas still current after 2,000 years, of old men earning passage money by telling tales of what once was the city of Antioch.
Alzheimer’s disease slowly takes over the mind. Long before symptoms occur, brain cells are gradually losing their function. Eventually they wither away, eroding brain networks that store memories. With time, this robs people of their recollections, reasoning, and identity. It’s not the type of forgetfulness that happens during normal aging. In the twilight years, our ability to soak up new learning and rapidly recall memories also nosedives. While the symptoms seem similar, normally aging brains don’t exhibit the classic signs of Alzheimer’s—toxic protein buildups inside and surrounding neurons, eventually contributing to their deaths. These differences can only be caught by autopsies, when it’s already too late to intervene. But they can still offer insights. Studies have built a profile of Alzheimer’s brains: Shrunken in size, with toxic protein clumps spread across regions involved in reasoning, learning, and memory.
I
I was reading some Goethe recently, both in German, since I’m constantly working on my German these days for reasons not entirely clear to anyone, myself included, and also sometimes in an English translation, since it is pretty hard, actually, to read Goethe in German given the somewhat antiquated and very much literary nature of the writing. Actually, come to think of it, I haven’t really been reading Goethe. What I’ve been reading is the account of many long and short conversations between Goethe and a person named Johann Peter Eckermann, who was a youngish literary-minded fellow who sent Goethe some of his writing, writing that was rather ass-kissy in its love of, and reliance on, a Goethian way of thinking, and so Eckermann sent Goethe some of this Goethe-worshiping writing and Goethe, unsurprisingly, lapped it up and invited Eckermann to come and visit him at his fancy house in Weimar. This was in 1823 or thereabouts. Goethe was born in 1749, so this would have made him seventy-four when all this business with Eckermann took place. And then Goethe died in 1832, so there were roughly nine years of Goethe and Eckermann talking and talking and talking. The German edition of the conversations is multiple volumes and the Penguin English translation, which I think is complete, comes to 648 pages in fairly small print.
In 1796, when slavery remained both legal and common in New York, a white man named Aquila Giles set out to free Hannah, a 30-year-old woman he enslaved, and her daughter, Abigail, who was about 5. The manumission deed he signed declared his commitment “to serve the cause of humanity by promoting the liberation of such slaves as manifest a disposition to become useful members of society.” But he also put severe limits on Hannah’s and Abigail’s liberty. Hannah, he explained, would receive her freedom six years later—if she continued “to behave with fidelity and zeal in my service.” Abigail would not gain her freedom until 1820, when she would arrive at the age of about 29.
I
Opening with a title card that claims its story is “inspired by true events,” The Deliverance chronicles the plight of the Pittsburgh-based Jackson family as they contend with a demonic possession that threatens to destroy them from the inside out. Directed by 
The message emblazoned on a walkway window at the airport in Burlington, Vt., is a startling departure from the usual tourism posters and welcome banners: “Addiction is not a choice. It’s a disease that can happen to anyone.” The statement is part of a public service campaign in yet another community assailed by drug use, intended to reduce stigma and encourage treatment.
I’m accustomed to saying that In Parenthesis by David Jones is the greatest work of modernist poetry you’ve never read. It exists in the same class as The Waste Land and The Cantos, and is arguably second only to the former. Eliot himself considered Jones a writer of “major importance” and the poem “a work of genius.” W. H. Auden likewise regarded it as “a masterpiece” and “the greatest book about the First World War.” Despite this, it suffered decades of critical neglect, perhaps because of its status as a “prose poem,” or perhaps because, until the late 1980s, Faber didn’t officially list Jones among its published poets, leading to its own parenthetical status in the modernist canon. One can go through an entire undergraduate program and never encounter Jones. This would have been the case for me, too, had I not studied under Thomas Dilworth, an eminent Jones scholar, who has described In Parenthesis as “probably the greatest literary work on war in English” and “the only great epic since Paradise Lost.”
In recent years, ‘canon-expansion’ has been a hot-button topic, as philosophers increasingly find the exclusivity of the field antithetical to its universal aspirations. As Jay Garfield remarks, it is as irrational ‘to ignore everything not written in the Eurosphere’ as it would be to ‘only read philosophy published on Tuesdays.’ And yet, academic philosophy largely has done just that. It is only in the past few decades that the mainstream has begun to engage seriously with the work of women and non-Western thinkers. Often, this endeavour involves looking beyond the confines of what, historically, has been called ‘philosophy’.
Jamaica Kincaid was born Elaine Potter Richardson on Antigua in 1949. When she was sixteen, her family interrupted her education, sending her to work as a nanny in New York. In time, she put herself on another path. She went from the New School in Manhattan to Franconia College in New Hampshire, and worked at Magnum Photos and at the teen magazine Ingenue. In the mid-’70s, she began to write for The Village Voice, but it was at The New Yorker, where she became a regular columnist for the Talk of the Town section, that everything changed for her. Her early fiction, much of which also appeared in that magazine, was collected in At the Bottom of the River (1983), a book that, like her Talk stories, announced her themes, her style, the uncanny purity of her prose. She has published the novels Annie John (1985), Lucy (1990), The Autobiography of My Mother (1996), Mr. Potter (2002), and See Now Then (2013). A children’s book, Annie, Gwen, Lilly, Pam and Tulip, came out in 1986. Aside from the collected Talk Stories (2001), her nonfiction works include A Small Place (1988), a reckoning with the colonial legacy on Antigua; My Brother (1997), a memoir of the tragedy of AIDS in her family; and two books on gardening, My Garden (Book) (1999) and Among Flowers: A Walk in the Himalaya (2005).