Kurt Vonnegut/Salman Rushdie/Nelson Algren

Vonnegut in The Guardian:

According to the diary of my wife Jill Krementz, the photographer, the young British-Indian novelist Salman Rushdie came to our house in Sagaponack, Long Island, for lunch on May 9, 1981. His excellent novel Midnight’s Children had just been published in the United States, and he told us that the most intelligent review had been written by Nelson Algren, a man he would like to meet. I replied that we knew Algren, since Jill had photographed him several times and he and I had been teachers at the Writers’ Workshop of the University of Iowa back in 1965, when we were both dead broke and I was 43 and he was 56. I said, too, that Algren was one of the few writers I knew who was really funny in conversation. I offered as a sample what Algren said at the workshop after I introduced him to the Chilean novelist José Donoso: “I think it would be nice to come from a country that long and narrow.”

Rushdie was really in luck, I went on, because Algren lived only a few miles to the north, in Sag Harbor, where John Steinbeck had spent the last of his days, and he was giving a cocktail party that very afternoon. I would call him and tell him we were bringing Rushdie along, and Jill would take pictures of the two of them together, both writers about people who were very poor.

More here.



The World of Christopher Marlowe

John Simon reviews The World of Christopher Marlowe by David Riggs, in the New York Times Book Review:

Marlowe184Pity the famous man born the same year as a more famous one: case in point Christopher Marlowe (1564-93) and William Shakespeare. At their simultaneous centenaries, Marlowe was shamefully shortchanged. It would be no less a shame if a recent popular biography of Shakespeare eclipsed David Riggs’s worthy ”World of Christopher Marlowe.” Kit and Will are a pair of equal deservers.

With praiseworthy modesty, Riggs calls his book ”The World,” not ”The Life” of his elusive subject. Elizabethan poets (the word ”playwright” was not yet invented) leave far fewer traces than biographers might wish for. This holds for Shakespeare as much as for Marlowe, though Marlowe benefited from being a brawler and a spy: there is nothing like getting in trouble for getting you into the record books.

More here.

Saturday, January 1, 2004

The Truth About Terrorism

Jonathan Raban writes in the New York Review of Books:

If you live, as I do, in an American city designated as a likely target by the Department of Homeland Security, the sheer proliferation of security apparatus in the streets assures you that there is a war on. Yet the nature and conduct of that war, and the character—and very existence—of our enemy, remain infuriatingly obscure: not because there’s any shortage of information, or apparent information, but because so much of it has turned out to be creative guesswork or empty propaganda.

Books discussed in this article:

America the Vulnerable: How Our Government Is Failing to Protect Us from Terrorism by Stephen Flynn
Fortress America: On the Front Lines of Homeland Security—An Inside Look at the Coming Surveillance State by Matthew Brzezinski
The 9/11 Commission Report: Final Report of the National Commission on Terrorist Attacks upon the United States by The National Commission on Terrorist Attacks
Imperial Hubris: Why the West Is Losing the War on Terror by “Anonymous” (Michael Scheuer)
Against All Enemies: Inside America’s War on Terror by Richard A. Clarke
The Power of Nightmares by Adam Curtis –a three-part television series BBC Two, October 20 and 27 and November 3, 2004
Al-Qaeda: Casting a Shadow of Terror by Jason Burke

The Lust for Lists

Michelle Cottle in The New Republic:

The media loves year-in-review stories. This is, in part, because such wrap-ups provide the perfect opportunity to exploit the public’s unquenchable lust for lists. The Top Ten News Stories of the Year, The Ten Most Fascinating People, The Ten Biggest Business Blunders, The Ten Best Films/Books/Songs/Stocks/Celebrity Trials/Sex Scandals/Asinine Statements Uttered by Don Rumsfeld About the Mess He Helped to Create in Iraq. Whatever the category of information, it is always more appealing when presented in cheesy list form.

More silly lists here.

The Year the Earth Fought Back

Simon Winchester in the New York Times:

Like two bookends of calamity, earthquakes at Bam in Iran and off Sumatra in Indonesia have delineated a year of unusual seismic ferocity – a year, one might say, of living dangerously. Twelve months, almost to the very hour, before Sunday’s extraordinary release of stress at the India-Burma tectonic plate boundary, a similar jolt at the boundary of the Arabian and the Eurasian Plates devastated one of the most celebrated of Persian caravan cities. The televised images of Bam’s collapsed citadel and the sight of thousands of bodies being carried from the desert ruins haunted the world then just as the images of the drowned around the shores of the Bay of Bengal do today.

But that has not been the half of it. True, these two disasters were, in terms of their numbers of casualties, by far the most lethal. But in the 12 months that separated them, there have been many other ruinous and seismically ominous events, occurring in places that seem at first blush to be entirely disconnected.

More here.

The Art of Always Being Right

George Walden reviews The Art of Always Being Right, Arthur Schopenhauer, with an introduction by A C Grayling, in The New Statesman:

SchopenhauerSchopenhauer’s sardonic little book, laying out 38 rhetorical tricks guaranteed to win you the argument even when you are defeated in logical discussion, is a true text for the times. An exercise in irony and realism, humour and melancholy, this is no antiquarian oddity, but an instruction manual in intellectual duplicity that no aspiring parliamentarian, trainee lawyer, wannabe TV interviewer or newspaper columnist can afford to be without.

The melancholy aspect comes in the main premise of the book: that the point of public argument is not to be right, but to win. Truth cannot be the first casualty in our daily war of words, Schopenhauer suggests, because it was never the bone of contention in the first place. “We must regard objective truth as an accidental circumstance, and look only to the defence of our own position and the refutation of the opponent’s . . . Dialectic, then, has as little to do with truth as the fencing master considers who is in the right when a quarrel leads to a duel.” Such phrases make us wonder whether his book was no more than a bitter satire, an extension of Machiavellian principles of power play from princes to individuals by a disappointed academic whom it took 30 years to get an audience for his major work, The World as Will and Idea. Perhaps, but only partly. With his low view of human nature, Schopenhauer is also saying that we are all in the sophistry business together.

The interest of his squib goes beyond his tricks of rhetoric: “persuade the audience, not the opponent”, “put his theory into some odious category”, “become personal, insulting, rude”. Instinctively, we itch to apply it to our times, whether in politics, the infotainment business or our postmodern tendency to place inverted commas, smirkingly, around the very notion of truth.

More here.

10 Tech Trends to Watch in 2005

Fred Vogelstein in Fortune:

The Internet is becoming the epochal communication and entertainment platform that the dot-commers envisioned—it just took longer than most of them thought. But some things have changed: This year’s key tech arenas will be wireless and the home, not the office, while wars, both real and virtual, are bringing security issues into sharper relief.

Beyond infotech, neuromarketing, genetic medicine, and even nuclear power will make themselves felt as trends. And who’d have dreamed that China’s tech sector would evolve so quickly or that its entrepreneurs would be clamoring for intellectual-property protection? But then, it’s 2005, and more and more of the world is running on Internet time.

More here.

Terminating Spyware With Extreme Prejudice

Rachel Dodes in the New York Times:

The end of the year is a time when people sit down, rethink their priorities and sometimes change their ways. Some quit smoking. Others join a gym. I chose to erase my hard drive and reinstall my operating system.

Sure, it was a drastic move, but my two-year-old I.B.M. ThinkPad – equipped with a 1,000-megahertz Pentium III processor, a high-speed Internet connection and 256 megabytes of memory – was running about as fast as the Apple IIE I used in the mid-80’s.

After six months engaged in mortal combat with spyware – parasitic software that tracks your browsing habits, sends out pop-up ads and can even send your private information to an organized crime ring in Guam – I had two options: shell out $1,200 for a new ThinkPad, or wipe my hard drive and start from scratch – a huge production with potentially cataclysmic results.

More here.

Friday, December 31, 2004

Justin E.H. Smith VS. The Dalai Lama (and others)

Justin Eric Halldor Smith is a brilliant young philosopher, the depth of whose writing and the breadth of whose encyclopedic erudition is leavened by a bracing humor. He can be contrarian (his descriptions of the Dalai Lama bring to mind the treatment meted out to Mother Theresa by the paradigmatic contrarian of our time, Christopher Hitchens), but never in a cheaply attention-getting manner. Smith’s writing is infused with rational commitment as well as sincerity. The following excerpt is from a piece entitled “Where’s Mao When You Really Need Him? The New Age Racket and the Left” in Counterpunch:

No, to find any authentic spiritual sentiment, or at least to market a product with the promise of authentic spiritual transformation, we must climb the Himalayas, or at least imagine ourselves on such a journey while flying to a meeting at the Kansas City branch office. The Dalai Lama serves as the best example of this tendency, and is likely also the best-selling product the New Age industry has yet put on the market. This is particularly troubling when we consider the fact that the Dalai Lama is, among other things, a political leader, whose movement has been conferred a legitimacy beyond scrutiny simply in virtue of his purported holiness.

What is so worthy about the Tibetan cause? How many if its supporters can really say? I’m not saying that it is not a worthy cause; many movements for national liberation are. But what about the Basque Country, Corsica, and Turkish Kurdistan? Nobody believes that continued occupation of these national homelands involves any sort of spiritual injustice, only the mundane political kind. This is all it should take, of course, to earn the global community’s opprobrium, yet Richard Gere and the Beastie Boys remain deathly silent, for these other national-liberation struggles lack a leader sporting a robe and claiming to be a divinity. Meanwhile, his Holiness jets around, meeting with world leaders and persuading them to support his cause- including George W. Bush, whom the Dalai Lama deemed to be, like himself, a ‘very spiritual person’. And even through all this, he is seen as being somehow beyond politics. This is the great illusion that sustains the New Age racket: that, because it is so spiritual, it is beyond all serious scrutiny. The proper comportment towards it is with bowed head, not open eyes.

Read the full article here. I also recommend other articles by Smith here and here.

More Best Books of 2004

My submissions for the Best Books of 2004 dwell on the lesser-known. I figure that since everybody lists roughly the same books that it might be worth drawing attention to some others. These may not be the best books published in 2004, but they’re certainly great books that deserve more attention:

Hilarious short story collection (and first book) by a Pakistani-American writer following the Midwestern travails and shit jobs of a non-aspiring actor and full-time drunk. In one episode, the main character takes a job as the “Zima Zorro,” tasked to sell Zima while dressed up in a ridiculous costume. In another, an acting troupe tours rural Pakistan with a modified version of Hamlet.
Follows the interconnected lives of Amerian artists and writers across two centuries, exploring those moments when writers met and influenced one another. Lyrical, fleet prose explores the friendship of William James and W.E.B. Du Bois and the clashes of Norman Mailer with everybody. I can’t say enough good things about this miraculous book.

The Hunting of the Snark

For the past two years or so there’s been an interesting discussion going on about how to review books. On one side of the divide are Dale Peck’s Hatchet Jobs and the genre of the polished and witty negative book review that is supposed to be more entertaining than the book itself. There is also a mode of philistinism setting in that involves the rubbishing of challenging books, epitomized by B. R. Myers’ A Reader’s Manifesto and Jonathan Franzen’s regrettable attack on the late William Gaddis in the New Yorker. The other main development is the philosophy of reading set out by Heidi Julavits in the inaugural issue of The Believer, which attacks the “snarkiness” of much contemporary reviewing, where fatuous savagery and faux-learned ridicule have replaced any serious consideration of authors and ideas. In this spirit, The Believer recently published a long “letter” from Rick Moody defending Nicholson Baker’s novel Checkpoint from a swipe in the New York Times Book Review. The Moody/NYTBR agon brings to mind the old clash between Eggers and the Times dwelt upon at length in this Slate item.

These debates have come home to roost in the form of Charles Taylor’s new Salon.com review of Nick Hornby’s new book, The Polysyllabic Spree, the first title from Believer Books. The book collects Hornby’s hilarious Believer columns over the last year and is a gem. Hornby is one of the funniest writers around, and the idea of his column, “Stuff I’ve Been Reading,” is brilliant insofar as it allows him to write about whatever books he has happened upon, old or new, classic or oddity, rather than reviewing current titles alone.

Taylor has written a weird review of the book for Salon that can be read in its entirety here. It is written in praise of the book but against the mentality of The Believer, which he describes nastily as a kind of literary Up With People. Charles Taylor, who I presume is neither the great Converse sneaker-king nor the Canadian philosopher nor the Liberian war criminal – unless he is a very busy man indeed – argues that “Where [The Believer] deserves credit for bucking a trend that is harming contemporary criticism isn’t in its attitude toward negative reviews but in the freedom it has given Hornby for his column.” His argument is strange because it makes it seem as though Hornby’s accomplishment has nothing to do with The Believer or was acheived in spite of its editorial direction.

He is also referring to the fact that The Believer doesn’t print soley negative book reviews, and asked Hornby not to explicitly name books he hated when he discusses them in his columns. Is this a problem? I happen to know from personal experience that The Believer isn’t in the business of puffery, or producing good reviews of bad books. In fact, the purpose of The Believer’s newish one-page reviews section is to draw attention to literary fiction that isn’t ordinarily picked up by larger book reviews. At any rate, all this wouldn’t be worth going into if it didn’t open up some bigger issues about reviewing. Personally, I don’t mind extremely negative reviews, because sometimes they get me intrigued and upset and stir things up. I had never read Rick Moody, for example, until Dale Peck described him as “the worst writer of his generation” – a clearly false statement since there must be someone Moody’s age writing copy for douche ads. But now I’m going to read Moody. There’s nothing more curiosity-inspiring than attempted censorship or apoplectic castigation, and when somebody at Slate trashes Wes Anderson’s new film The Life Aquatic I get myself to the theatre as fast as I can. There’s another matter, of course, which is that some of the best nonfiction ever written, such as Mark Twain’s “Cooper’s Literary Offenses,” takes the form of negative reviewing.

My own view, for what it’s worth, is that negative reviews are a branch of humor writing, and that the best comedy comes at the expense of the powerful, pompous, and pretentious, or what Laurence Sterne called “false gravity” in Tristram Shandy. I would argue that novelists as a rule are not the enemy, and that crushing a first-time novelist or a person trying to express something is a little like pushing a baby stroller down the subway stairs.

On the other hand, a critic’s first duty is honesty, and if there is no way out of an assignment then it does nobody any service to soft-pedal something one has taken a strong dislike to. Snarkiness is the mediocre mind’s second-rate, knee-jerk response to the culture of puffery and hype; in fact they are two sides of the same problem (and feed off one another) rather than true adversaries. My utopian suggestion would be a restoration of the concept of real criticism – independent, honest, passionate, partial, and decently paid – rather than the devolution of book reviewing into a badly-paid arm of publishing PR or the smarmy posing of middling minds who percieve contemporary literature as an endless river of bilge that threatens the sanctity of their precious critical faculties.

After filmmaker’s murder, Dutch creed of tolerance under siege

Ian Buruma on the effects of Theo Van Gogh’s murder on Dutch society, in the New Yorker:

For van Gogh, the worst crime was to look away. One of his bugbears was the long-standing refusal (since abandoned) of the Dutch press to identify the ethnic origin of criminals, so as not to inflame prejudice. He saw this as a sign of abject cowardice. To show respect for Islam without mentioning the Islamic oppression of women and homosexuals was an act of disgusting hypocrisy. In a free society, he believed, everything should be said openly, and not just said but shouted, as loudly and offensively as possible, until people got the point. It was not enough to call attention to illiberal Muslims; they were to be identified as “goat-fuckers.”

Van Gogh often expressed his admiration for the late Pim Fortuyn, the populist politician, who regularly proclaimed that there was no room for a bigoted religious minority in a liberal society, and that “Holland was full.” Van Gogh called Fortuyn, who was assassinated in 2002 by a deranged animal-rights activist, “the divine baldie,” partly to annoy the bien-pensant liberals, who were quick to denounce any criticism of minorities as racism. His friend Max Pam thinks that van Gogh’s attitude was mixed with professional rage; like Mohammed Bouyeri, van Gogh had trouble getting state subsidies, not for community centers but for his films. Yet there is no getting around van Gogh’s nasty streak.

More here.

Pocket Guide to Eccentric & Discredited Diseases

Christopher Priest on The Thackery T Lambshead Pocket Guide to Eccentric & Discredited Diseases, a comedy of erroneous terms, in The Guardian:

It was, as expected, a long read, comprising a large number of etiologies of diseases, some lurid, some disgusting, some surreal, all invented and diagnosed by a range of writers, from “Rev Michael Moorcock” to “Dr China Miéville”.

Each etiology has the same format: a description of the origin of the disease, then its symptoms and history, and finally its possible treatment or cure. Almost all of them are written in the same sort of style: a deadpan, passive-voice, cod-serious discourse, backed up with pseudo-academic paraphernalia, the joke being the knowing voice of mock seriousness.

More here.

Julius Axelrod Dies at 92; Won Nobel in Medicine

From the New York Times:

31axel184 Dr. Axelrod shared the 1970 Nobel Prize in Physiology or Medicine with two other scientists, Dr. Bernard Katz of Britain and Prof. Ulf von Euler of Sweden. Their work was essential to the development of psychiatric drugs and others and led directly to the development of selective serotonin reuptake inhibitors, the class of antidepressants that includes Prozac, Zoloft and Paxil.

The Nobel Foundation cited the men “for their discoveries concerning the transmitters in the nerve terminals and the mechanism for their storage, release and inactivation.” But Dr. Axelrod’s influence extended far beyond the discoveries related to the prize.

In the 1940’s, even before receiving his doctorate in pharmacology, Dr. Axelrod played a major role in identifying acetaminophen as the pain-relieving chemical in a common headache treatment of the day.

The newly discovered substance was later developed and marketed by Johnson & Johnson under the brand name Tylenol.

More here.

RFID Tags proliferate, stirring privacy debate

From the Christian Science Monitor:

Soon, everything from children’s backpacks to the shoes you buy could be tracked by radio signal.

Nearly unknown a decade ago, a device the size of a pencil tip is beginning to infiltrate every corner and pocket of American life.

This recent technology – called RFID for “radio frequency identification” – is making everything from warehouse inventory to lost-luggage tracking to library checkouts easier, faster, and much more informed.

At the same time, the rush to harness the technology is raising a host of regulatory and other concerns, including the invasion of privacy, personal freedom, and civil rights. Those issues in turn are generating concern by lawmakers for how access to data collected by such methods should be limited and protected.

More here.

100 Years of Einstein

From The Economist:

Einst_la24In the span of 18 months, Isaac Newton invented calculus, constructed a theory of optics, explained how gravity works and discovered his laws of motion. As a result, 1665 and the early months of 1666 are termed his annus mirabilis. It was a sustained sprint of intellectual achievement that no one thought could ever be equalled. But in a span of a few years just before 1900, it all began to unravel. One phenomenon after another was discovered which could not be explained by the laws of classical physics. The theories of Newton, and of James Clerk Maxwell who followed him in the mid-19th century by crafting a more comprehensive account of electromagnetism, were in trouble.

Then, in 1905, a young patent clerk named Albert Einstein found the way forward. In five remarkable papers, he showed that atoms are real (it was still controversial at the time), presented his special theory of relativity, and put quantum theory on its feet. It was a different achievement from Newton’s year, but Einstein’s annus mirabilis was no less remarkable. He did not, like Newton, have to invent entirely new forms of mathematics. However, he had to revise notions of space and time fundamentally. And unlike Newton, who did not publish his results for nearly 20 years, so obsessed was he with secrecy and working out the details, Einstein released his papers one after another, as a fusillade of ideas.

For Einstein, it was just a beginning—he would go on to create the general theory of relativity and to pioneer quantum mechanics. While Newton came up with one system for explaining the world, Einstein thus came up with two.

More here.

Thursday, December 30, 2004

Did quake trim day length?

From Newsday [via Preposterous Universe]:

Major earthquakes can change the rate of Earth’s rotation, scientists said yesterday, but it’s not yet clear if the 9.0 quake actually did so – and, if so, by how much.

If the rotation rate was changed, it was by less than three microseconds, said gravity expert Richard Gross of the Jet Propulsion Laboratory in Pasadena, Calif. A microsecond is one millionth of a second.

“We won’t know for weeks,” said geophysicist Thomas Herring of the Massachusetts Institute of Technology. “The most accurate measurements will take about three weeks to get all of the data processed. So it’s a guess, as of now.”

More here.

Sri Lankan brewery ditches beer for water

From CNN:

Lion_brewery_billboardA Sri Lankan brewery has given up making beer and switched to bottled water to do its part to help survivors of the Indian Ocean tsunami, the relief group Oxfam International said on Thursday.

The Lion Brewery plant in Colombo, the Sri Lankan capital, has so far produced 120,000 bottles of water for shipment to the affected areas, with Oxfam’s help.

“With so much loss of life, how could you not help?” brewery manager Nausha Raheem said.

“Once we got over the initial shock and realized the gravity of the situation, we decided to do what we could to help. It has been a bit of a logistical effort and has involved all of our staff, but it is desperately needed,” she said, according to Oxfam

The switch-over took place on Monday, the day after the Tsunami smashed into the Sri Lankan coastline, killing more than 27,000 people, according to the latest figures.

I took the picture of the Lion Brewery billboard in Galle in November.

The Tsunami, theodicies and science

Yesterday, I wrote that trying to understand the mechanics of the disaster is a solace of sorts.  Of course, I said it without reflecting on the fact that I’m a convinced atheist and see no value in trying to integrate these things into some eschatology or divine telos.  I guess a more common phenomenon is a jump back into a theodicy; even without being prompted by an occassionally assertive rationlist, like myself, believers confront the “why would an all benevolent, omniscient, omnipotent being . . .” line of questions. 

Martin Kettle raised the issue a few days ago in The Guardian

“From at least the time of Aristotle, intelligent people have struggled to make some sense of earthquakes. Earthquakes do not merely kill and destroy. They challenge human beings to explain the world order in which such apparently indiscriminate acts can occur. Europe in the 18th century had the intellectual curiosity and independence to ask and answer such questions. But can we say the same of 21st-century Europe? Or are we too cowed now to even ask if the God can exist that can do such things?”

(Norman Geras had this post on making meaning in the face of a tragedy shortly afterwards.)

Now there are responses to Martin Kettle’s column, including one from Richard Dawkins who suggests that only science, and not religion, can offer answers. 

“Not only does science know why the tsunami happened, it can give precious hours of warning. If a small fraction of the tax breaks handed out to churches, mosques and synagogues had been diverted into an early warning system, tens of thousands of people, now dead, would have been moved to safety.

Let’s get up off our knees, stop cringing before bogeymen and virtual fathers, face reality, and help science to do something constructive about human suffering.”

It’s a sentiment I share, but then I was struck by the reasons Norman Geras offers for his discomfort with Dawkins’ response.

“In an intellectual discussion about the grounds for belief in God, one may legitimately argue, with all the force one can muster, that there are no compelling grounds. On the other hand – and to put this point with particular sharpness by use of an extreme example – I wouldn’t think it morally admirable to give out aggressive statements against religious belief at the funeral of someone from a devout family; or to advise a grief-stricken person against appealing to (their) God for solace.

Now, to be fair about this, in the letter in question Richard Dawkins may be seen merely as contributing to a reasoned discussion about religious faith in the national press. My own discomfort with the form of his concluding sentiments, however, is that the immediate context of that discussion is the vast tragedy that has just unfolded along the coasts of South-East Asia. It’s hard to abstract what he says from the immediacy of that, from the scenes of loss and grief and suffering that are being relayed to us hourly. Against this background ‘getting up off our knees’ and ‘not cringing before bogeymen and virtual fathers’ have, to me, a rather brutal ring, insensitive to the complexities and vulnerabilities (final item) of the human condition.”

Thinking more about it, Dawkins’ letter seems to me to be far less clincal than Geras’ read of it suggests.  I hear in Dawkins’ letter, especially its beginning, not only a “reasoned discussion about faith” but also some anger and frustration at what he perceives to be the (malevolent) role of religion in the wake of these things.  The point can be debated, but I think that frustration and anger at being told that it’s God’s will in response to sin or that it’s a Job-like test of faith is also a very human reaction, born of the immediacy of the loss.