The last resolution
By just about any measure, this was the most rewarding year of my professional life. My group biography Astounding: John W. Campbell, Isaac Asimov, Robert A. Heinlein, L. Ron Hubbard, and the Golden Age of Science Fiction was released by HarperCollins in October. I published one novelette, “The Spires,” in Analog, with another, “At the Fall,” scheduled to come out sometime next year. My novella “The Proving Ground” was anthologized and reprinted in several places, including in the final edition of the late Gardner Dozois’s The Year’s Best Science Fiction. I wrote a few new pieces of nonfiction, including an essay on Isaac Asimov and psychohistory for the New York Times, and I saw John W. Campbell’s Frozen Hell, based on the original manuscript of “Who Goes There?” that I rediscovered at Harvard, blow past all expectations on Kickstarter. (The book, which will include introductions by me and Robert Silverberg, is scheduled to appear in June.) My travels brought me to conventions and conferences in San Jose, Chicago, New Orleans, and Boston. Perhaps best of all, I’ve confirmed I’ll be spending the next three years writing the book of my dreams, a big biography of Buckminster Fuller, which is something that I couldn’t have imagined a decade ago. Even as the world falls apart in other ways, I’ve been lucky enough to spend much of my time thinking about what matters most to me, even if it makes me feel like the narrator of Borges’s “Tlön, Uqbar, Orbis Tertius,” who continues to work quietly in his hotel room as the civilization around him enters its long night.
In good times and bad, I’ve also found consolation on this blog, where I’ve posted something every day—and I have trouble believing this myself—for more than eight years. (My posts on science fiction alone add up to a longer book than Astounding, and they account for only a fraction of what I’ve written here.) At the moment, however, it doesn’t look like I’ll be able to keep up my streak. I won’t stop posting here entirely, but I can’t maintain the same pace that I have in the past, and I’ve resolved to take an extended break. For a long time, I planned to skip a day without any advance notice, but it seems appropriate for me to step away now, at the end of this very eventful year. I expect that this blog will go silent for a week or two, followed by occasional posts thereafter when anything grabs my attention, and I may well miss my morning routine enough to return eventually to something approximating my old schedule. In the meantime, though, I want to thank everyone who has hung in there, whether you’re a longtime reader or a recent visitor. Eight years ago, I started this blog without any thought about what it might become, but it unexpectedly turned into the place where I’ve tried to figure out what I think and who I am, at least as a writer, during some of the best and worst years of my life. I’m no longer as optimistic as I once was about what comes next, but I’ve managed to become something like the writer I wanted to be. And a lot of it happened right here.
Quote of the Day
He wonders: will he become a regular person? Something has gone wrong; his vaccination didn’t take; at the Boy-Scout initiation campfire he only pretended to be deeply moved, as he pretends to this hour that it is not so bad after all in the funhouse, and that he has a little limp. How long will it last? He envisions a truly astonishing funhouse, incredibly complex yet utterly controlled from a great central switchboard like the console of a pipe organ. Nobody had enough imagination. He could design such a place himself, wiring and all, and he’s only thirteen years old. He would be its operator: panel lights would show what was up in every cranny of its cunning of its multivarious vastness; a switch-flick would ease this fellow’s way, complicate that’s, to balance things out; if anyone seemed lost or frightened, all the operator had to do was.
He wishes he had never entered the funhouse. But he has. Then he wishes he were dead. But he’s not. Therefore he will construct funhouses for others and be their secret operator—though he would rather be among the lovers for whom funhouses are designed.
Flash Gordon and the time machine
I remember the day my father came home from the neighbors’ in 1949 and said they had a radio with talking pictures. It was his way of explaining television to us in terms of what he knew: radio. Several years later I would sit on the rug with half a dozen neighborhood kids at the house down the block, watching Flash Gordon and advertisements for Buster Brown shoes.
Such early space-travel films may have marked my first encounter with the idea of time machines, those phone booths with the capacity to transpose one into encounters with Napoleon or to propel one ahead into dilemmas on distant planets. I was six or seven years old and already leading a double life as an imagined horse disguised as a young girl…
Flash Gordon never became a horse by stepping into a time machine, but he could choose any one of countless masquerades at crucial moments in history or in the futures he hoped to outsmart. This whole idea of past or future being accessible at the push of a button seemed so natural to me as a child that I have been waiting for science to catch up to the idea ever since.
—Tess Gallagher, “The Poem as Time Machine”
The personality of style
Style is the property of a poem that expresses the poet’s personality. Either his real personality or his invented personality; or, most likely, a combination of the two…Style consists of factors so minutely constituted and so obscurely combined that they simply are not separable and not measurable, except in the grossest ways. Yet we know a style when we see it, we recognize it and are attracted or repelled by it. One reason for this is the fact that style is a continuing element in a poet’s work, it remains consistently itself from one poem to another, even though the poems in other respects are notably dissimilar. We speak of the “growth” and “maturity” of a poet’s style in the same way that we speak of the growth and maturity of a person. This is an interesting fact; it may even sometimes be a crucial fact, as when we are attempting to explain the incidence of poetic genius. But it can also be a dangerous fact, for it leads to the state of mind in which style seems to be abstract from the poem, abstract from form itself.
—Hayden Carruth, “The Question of Poetic Form”
The writing in the dust
Note: I’m taking some time off for the holidays, so I’m republishing a few pieces from earlier in this blog’s run. This post originally appeared, in a slightly different form, on November 22, 2017.
About a year ago, I found myself thinking at length about what might well be the most moving passage in the entire Bible. It’s the scene in the Gospel of John in which the Pharisees, hoping to trap Jesus, bring forward a woman taken in adultery and ask him if she should be stoned according to the law, only to hear him respond: “Whoever is sinless in this crowd should go ahead and throw the first stone.” After the other onlookers drift off one by one, embarrassed, leaving just the woman behind, Jesus asks if anyone has condemned her. When she answers no, he says: “I don’t condemn you either. You’re free to go, but from now on, no more sinning.” (The story was memorably, if freely, adapted as one of the most powerful scenes in Martin Scorsese’s The Last Temptation of Christ.) In The Acts of Jesus, the Jesus Seminar writes of the passage:
The earliest ancient manuscripts of John do not have it, and modern scholars are virtually unanimous in concluding that it was not an original part of the Fourth Gospel…An impartial evaluation of the story has been impeded by its preservation as part of the Gospel of John…The fundamental question is whether this anecdote is a fragment that survived from an otherwise unknown gospel. Had it been discovered as a separate piece of papyrus, it would have attracted serious scholarly attention in its own right.
In the end, the seminar endorses it mildly, less as a real incident than as a reflection of what we know about Jesus himself, and the companion volume The Five Gospels includes the remarkable line: “While the Fellows agreed that the words did not originate in their present form with Jesus, they nevertheless assigned the words and story to a special category of things they wish Jesus had said and done.”
I feel the same way. But I haven’t even mentioned the one detail that has always struck me—and many other readers—the most. When the Pharisees first pose their question, Jesus doesn’t answer right away. Instead, he stoops down and silently draws on the ground with his finger. He responds only after they insist on a reply, and then he bends down to write in the dust again. It’s impossible to read this without wondering what he might have been writing, and nearly three centuries ago, the biblical commentator Matthew Henry did as good a job of summarizing the possibilities as anyone could:
It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ’s writing…Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once.
That last line seems reasonable enough, and Henry concludes: “He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider?”
And the passage, authentic or not, is also precious as one of the few everyday actions of Jesus that have been passed down to us. I’ve spoken elsewhere of a gospel of nouns and verbs, but nearly all of it occurs in Jesus’s words, not in descriptions of him preserved by others. Jesus writes on the ground; he falls asleep in a boat; he feels hungry; he breaks bread and pours wine; he weeps. There isn’t much more. Part of this reflects the fact that the gospels emerged from an oral tradition, but it also testifies to its debt to its literary predecessors. In his great book Mimesis, Erich Auerbach writes of the Old Testament story of the binding of Isaac:
In this atmosphere it is unthinkable that an implement, a landscape through which the travelers passed, the servingmen, or the ass, should be described, that their origin or descent or material or appearance or usefulness should be set forth in terms of praise; they do not even admit an adjective: they are serving-men, ass, wood, and knife, and nothing else, without an epithet; they are there to serve the end which God has commanded; what in other respects they were, are, or will be, remains in darkness. A journey is made, because God has designated the place where the sacrifice is to be performed; but we are told nothing about the journey except that it took three days, and even that we are told in a mysterious way: Abraham and his followers rose “early in the morning” and “went unto” the place of which God had told him; on the third day he lifted up his eyes and saw the place from afar. That gesture is the only gesture, is indeed the only occurrence during the whole journey, of which we are told…It is as if, while he traveled on, Abraham had looked neither to the right nor to the left, had suppressed any sign of life in his followers and himself save only their footfalls.
At first glance, this style might seem primitive compared to that of the Iliad or the Odyssey, but as Auerbach points out, its effect on its audience goes much deeper than what we find in Homer:
The world of the Scripture stories is not satisfied with claiming to be a historically true reality—it insists that it is the only real world, is destined for autocracy. All other scenes, issues, and ordinances have no right to appear independently of it, and it is promised that all of them, the history of all mankind, will be given their due place within its frame, will be subordinated to it. The Scripture stories do not, like Homer’s, court our favor, they do not flatter us that they may please us and enchant us—they seek to subject us, and if we refuse to be subjected we are rebels…Far from seeking, like Homer, merely to make us forget our own reality for a few hours, it seeks to overcome our reality: we are to fit our own life into its world, feel ourselves to be elements in its structure of universal history.
This is the tradition to which Jesus—a historical person who feels much closer to many of us than the distant, shadowy figure of Abraham—was subordinated by the author of the gospels. As a literary strategy, it was a masterstroke, and it went a long way toward enabling Jesus to strike up an existence in the inner lives of so many. (Which doesn’t mean that its virtues are obvious. Norman Mailer once said of the gospels: “Where you don’t have a wonderful sentence, what you get is some pretty dull prose and a contradictory, almost hopeless way of telling the story.”) It also means, for better or worse, that Jesus can mean all things to all people. We no longer see him clearly, and he’s being used even as I write this to justify all forms of belief and behavior. My version of him is no more legitimate than that of anyone else. But I prefer to believe in the man who drew that line in the sand.
Quote of the Day
The trouble with most who would write poetry is that they are unwilling to throw their lives away.
—Russell Edson, “Portrait of the Writer as a Fat Man”
Attention and attenuation
Note: I’m taking some time off for the holidays, so I’m republishing a few pieces from earlier in this blog’s run. This post originally appeared, in a slightly different form, on November 21, 2017.
When you look at the flood of stories that have appeared over the last two years about sexual assault and harassment, one of the first things that leaps out is that most of the cases still fall under one of three broad headings: politics, entertainment and the media, and technology. In each category, a single paradigmatic example—Donald Trump, Harvey Weinstein, and Uber—seems to have catalyzed the conversation as a whole, and you could argue that it was the Access Hollywood tape, for which its offender paid no discernible price, that really motivated this overdue reckoning. Yet there are countless other professions that haven’t received a comparable amount of scrutiny. The restaurant industry has gone through a similar moment of truth, but there are many more that have mostly eluded major coverage, even through the conditions appear to be largely the same. (Gender disparities seem like a pretty good predictor of the prevalence of harassment, and if I were an enterprising investigative reporter, I’d systematically look at professions in which the percentage of women is less than, say, thirty percent. Glancing over recent data from the Department of Labor, you find such fields as environmental science, chiropractics, architecture, security and police, civil engineering, and many manufacturing jobs. There’s no reason to believe that these industries are any worse than the ones that I’ve listed above, but I also can’t imagine why they would be any better. And the same might hold true, for different reasons, of jobs in which women far outnumber men, like kindergarten teaching, speech therapy, and secretarial work.) But it’s worth asking why we tend to focus on three relatively closed worlds that account for only a tiny fraction of all workers in the United States.
I suspect that there are two main factors at play, which I’ll describe as attention and attenuation. On one hand, we’re simply more likely to pay attention to a story when it involves a person or company that we recognize, particularly if we feel an existing emotional attachment. Nearly two decades ago, Naomi Klein unforgettably made a case for “brand-based activism” in her book No Logo, pointing out that it’s easier for consumers to care about such issues as labor practices when a famous brand is implicated, and that corporations have made themselves vulnerable to such attacks by relying on emotion as a condition for success. Klein writes:
In a way, these campaigns help us to care about issues not because of their inherent justice or importance but because we have the accessories to go with them: Nike shoes, Pepsi, a sweater from the Gap. If we truly need the glittering presence of celebrity logos to build a sense of shared humanity and collective responsibility for the planet, then maybe brand-based activism is the ultimate achievement of branding. According to Gerard Greenfield, international political solidarity is becoming so dependent on logos that these corporate symbols now threaten to overshadow the actual injustices in question. Talk about government, talk about values, talk about rights—that’s all well and good, but talk about shopping and you really get our attention.
Replace “the planet” with “women’s rights” and “shopping” with “celebrities,” and you’ve got a compelling explanation for why the emphasis has been on politics, entertainment, and Silicon Valley. If these fields have one thing in common, it’s that they depend on creating the simulacrum of an emotional bond where none exists, and we naturally react strongly when it’s disrupted.
On the other hand, there’s the phenomenon of attenuation, which I can explain no more clearly than through an article in the Young People’s Science Encyclopedia by Charles F. Rockey, Jr.:
It would be very nice indeed if all of the information fed into the sending end of a communication channel came out perfectly at the receiving end. But this never happens. Something always happens on the way to spoil things, making the number of bits received always less than the number sent. This “something” is divided into two parts—attenuation and noise. Attenuation is the loss of energy always observed whenever energy is transmitted through any physical system. What we call the signal, the information-bearing energy, is always weaker at the receiver than at the transmitter. This energy loss is the attenuation.
In the case of some of the industries that I’ve mentioned, the distance between the sending and receiving end for news is dauntingly wide—it would take a grueling, potentially unrewarding effort of reporting to uncover instances of harassment in the world of chiropractics, for instance. For many of the fields that have received the most attention, by contrast, the attenuation is essentially zero, because some of the victims are physically, professionally, or personally adjacent to reporters. (In the cases of Leon Wieseltier of The New Republic or Glenn Thrush of the New York Times, not to mention Charlie Rose, many were journalists themselves.) With regard to Silicon Valley, politics, and entertainment, a sizable percentage of the stories that have broken over the last month or so involve men and women within reach of writers who are in a position to get such articles into print, in large part because they’re already there.
This isn’t meant to minimize the enormous achievement and courage of this coverage, and it may well be that some of these fields are truly worse than average. (As Sheelah Kolhatkar put it last year in The New Yorker: “The entertainment business…seems almost uniquely structured to facilitate the exploitation of women, with generations of young actresses trying to climb a career ladder but and controlled by male producers and directors.” The power dynamic within politics can hardly be any less toxic. And I’ve written elsewhere of the phenomenon, far from unique to Silicon Valley but certainly rampant within it, that I’ve called the revenge of the nerds.) But I think it’s important to recognize that what we’re witnessing now is still closer to its beginning than to its end, and that its next big test is how it evolves to tackle less visible and glamorous subjects. What we already have can best be understood as a crucial leading indicator, with stories that benefit from intense reader interest, a high existing concentration of reporters, and victims who in some cases have relatively greater resources—technological, social, financial, racial—to bring their stories to light. Given the immense obstacles of all kinds involved in sharing such accounts, no matter who you are, that’s probably the way it had to be. But there are many others who are voiceless. Telling their stories will require an even greater display of sustained diligence, concentration, and empathy, in industries and communities that may only have a handful of reporters, if any, covering them at any one time, which only makes the barriers of attention and attenuation more daunting. What we’ve witnessed is staggering in its bravery, thoroughness, tenacity, and commitment to the values of journalism at its best. But it’s only going to get harder from here.
Quote of the Day
It was no thought or word that called culture into being, but a tool or a weapon. After the stone axe we needed song and story to remember innocence, to record effect—and so to describe the limits, to say what can be done without damage.
—Wendell Berry, “Damage”
The temple of doom
Note: I’m taking some time off for the holidays, so I’m republishing a few pieces from earlier in this blog’s run. This post originally appeared, in a slightly different form, on January 27, 2017.
I think America is going through a paroxysm of rage…But I think there’s going to be a happy ending in November.
—Steven Spielberg, to Sky News, July 17, 2016
Last week, in an interview with the New York Times about the twenty-fifth anniversary of Schindler’s List and the expansion of the mission of The Shoah Foundation, Steven Spielberg said of this historical moment:
I think there’s a measurable uptick in anti-Semitism, and certainly an uptick in xenophobia. The racial divide is bigger than I would ever imagine it could be in this modern era. People are voicing hate more now because there’s so many more outlets that give voice to reasonable and unreasonable opinions and demands. People in the highest places are allowing others who would never express their hatred to publicly express it. And that’s been a big change.
Spielberg, it’s fair to say, remains the most quintessentially American of all directors, despite a filmography that ranges freely between cultures and seems equally comfortable in the past and in the future. He’s often called a mythmaker, and if there’s a place where his glossy period pieces, suburban landscapes, and visionary adventures meet, it’s somewhere in the nation’s collective unconscious: its secret reveries of what it used to be, what it is, and what it might be again. Spielberg country, as Stranger Things was determined to remind us, is one of small towns and kids on bikes, but it also still vividly remembers how it beat the Nazis, and it can’t resist turning John Hammond from a calculating billionaire into a grandfatherly, harmless dreamer. No other artist of the last half century has done so much to shape how we all feel about ourselves. He took over where Walt Disney left off. But what has he really done?
To put it in the harshest possible terms, it’s worth asking whether Spielberg—whose personal politics are impeccably liberal—is responsible in part for our current predicament. He taught the New Hollywood how to make movies that force audiences to feel without asking them to think, to encourage an illusion of empathy instead of the real thing, and to create happy endings that confirm viewers in their complacency. You can’t appeal to all four quadrants, as Spielberg did to a greater extent than anyone who has ever lived, without consistently telling people exactly what they want to hear. I’ve spoken elsewhere of how film serves as an exercise ground for the emotions, bringing us closer on a regular basis to the terror, wonder, and despair that many of us would otherwise experience only rarely. It reminds the middle class of what it means to feel pain or awe. But I worry that when we discharge these feelings at the movies, it reduces our capacity to experience them in real life, or, even more insidiously, makes us think that we’re more empathetic and compassionate than we actually are. Few movies have made viewers cry as much as E.T., and few have presented a dilemma further removed than anything a real person is likely to face. (Turn E.T. into an illegal alien being sheltered from a government agency, maybe, and you’d be onto something.) Nearly every film from the first half of Spielberg’s career can be taken as a metaphor for something else. But great popular entertainment has a way of referring to nothing but itself, in a cognitive bridge to nowhere, and his images are so overwhelming that it can seem superfluous to give them any larger meaning.
If Spielberg had been content to be nothing but a propagandist, he would have been the greatest one who ever lived. (Hence, perhaps, his queasy fascination with the films of Leni Riefenstahl, who has affinities with Spielberg that make nonsense out of political or religious labels.) Instead, he grew into something that is much harder to define. Jaws, his second film, became the most successful movie ever made, and when he followed it up with Close Encounters, it became obvious that he was in a position with few parallels in the history of art—he occupied a central place in the culture and was also one of its most advanced craftsmen, at a younger age than Damien Chazelle is now. If you’re talented enough to assume that role and smart enough to stay there, your work will inevitably be put to uses that you never could have anticipated. It’s possible to pull clips from Spielberg’s films that make him seem like the cuddliest, most repellent reactionary imaginable, of the sort that once prompted Tony Kushner to say:
Steven Spielberg is apparently a Democrat. He just gave a big party for Bill Clinton. I guess that means he’s probably idiotic…Jurassic Park is sublimely good, hideously reactionary art. E.T. and Close Encounters of the Third Kind are the flagship aesthetic statements of Reaganism. They’re fascinating for that reason, because Spielberg is somebody who has just an astonishing ear for the rumblings of reaction, and he just goes right for it and he knows exactly what to do with it.
Kushner, of course, later became Spielberg’s most devoted screenwriter. And the total transformation of the leading playwright of his generation is the greatest testament imaginable to this director’s uncanny power and importance.
In reality, Spielberg has always been more interesting than he had any right to be, and if his movies have been used to shake people up in the dark while numbing them in other ways, or to confirm the received notions of those who are nostalgic for an America that never existed, it’s hard to conceive of a director of his stature for whom this wouldn’t have been the case. To his credit, Spielberg clearly grasps the uniqueness of his position, and he has done what he could with it, in ways that can seem overly studied. For the last two decades, he has worked hard to challenge some of our assumptions, and at least one of his efforts, Munich, is a masterpiece. But if I’m honest, the film that I find myself thinking about the most is Indiana Jones and the Temple of Doom. It isn’t my favorite Indiana Jones movie—I’d rank it a distant third. For long stretches, it isn’t even all that good. It also trades in the kind of casual racial stereotyping that would be unthinkable today, and it isn’t any more excusable because it deliberately harks back to the conventions of an earlier era. (The fact that it’s even watchable now only indicates how much ground East and South Asians have yet to cover.) But its best scenes are so exciting, so wonderful, and so conductive to dreams that I’ve never gotten over it. Spielberg himself was never particularly pleased with the result, and if asked, he might express discomfort with some of the decisions he made. But there’s no greater tribute to his artistry, which executed that misguided project with such unthinking skill that he exhilarated us almost against his better judgment. It tells us how dangerous he might have been if he hadn’t been so deeply humane. And we should count ourselves lucky that he turned out to be as good of a man as he did, because we’d never have known if he hadn’t.
Quote of the Day
Poetry has content, public as well as private. It has content not available elsewhere. That is why no good poets are dumb.
—Marvin Bell, “The Impure Every Time”
The evensong
It’s a long walk home tonight. Listen to this mock-angel singing, let your communion be at least in listening, even if they are not spokesmen for your exact hopes, your exact, darkest terror, listen. There must have been evensong here long before the news of Christ. Surely for as long as there have been nights bad as this one—something to raise the possibility of another light that could actually, with love and cockcrows, light the path home, banish the Adversary, destroy the boundaries between our lands, our bodies, our stories, all false, about who we are…
But on the way home tonight, you wish you’d picked him up, held him a bit. Just held him, very close to your heart, his cheek by the hollow of your shoulder, full of sleep. As if it were you who could, somehow, save him. For the moment not caring who you’re supposed to be registered as. For the moment anyway, no longer who the Caesars say you are.
“It was an adventure…”
Possibly the complex of circumstances which made the years 1950 to 1965 so decisive in the arts will not easily recur. No one can make it up, so to speak. But there were clearly years before, equally decisive, and there will no doubt be those now after. This clothesline is at best an invention of pseudohistory, and the arts do not intend to be history in this way, however much they use the traditions intimate to their practice. When [Robert] Duncan saw [Charles] Olson for the last time, in hospital a few days before his death, he said to him, “Important as history was to you, there are no followers—and as a matter of fact that isn’t what happened in poetry.” Olson grinned, and Duncan added, “It was an adventure…”
Note: The ebook version of my group biography Astounding is currently on sale for $2.99. The price goes back up tomorrow, so if you’re interested in getting a copy, this would be a great time to grab it.
The automated and flawless machine
Our recent poetry is…a poetry in which the poem is considered to be a construction independent of the poet. It is imagined that when the poet says “I” in a poem he does not mean himself, but rather some other person—”the poet”—a dramatic hero. The poem is conceived as a clock which one sets going. The idea encourages the poet to construct automated and flawless machines. Such poems have thousands of intricately moving parts, dozens of iambic belts and pulleys, precision trippers that rhyme at the right moment, lights flashing alternately red and green, steam valves that whistle like birds. This is the admired poem…The great poets of this century have written their poems in exactly the opposite way.
—Robert Bly, “A Wrong Turning in American Poetry”
The unstructured source
I would suggest you teach that poetry leads us to the unstructured sources of our beings, to the unknown, and returns us to our rational, structured selves refreshed. Having once experienced the mystery, plenitude, contradiction, and composure of a work of art, we afterwards have a built-in resistance to the slogans and propaganda of oversimplification that have often contributed to the destruction of human life. Poetry is a verbal means to a nonverbal source. It is a motion to no-motion, to the still point of contemplation and deep realization. Its knowledges are all negative and, therefore, more positive than any knowledge. Nothing that can be said about it in words is worth saying.
—A.R. Ammons, “A Poem is a Walk”
Across the universe
Over the last week, I’ve received a number of inquiries from readers asking whether the material that was cut from Astounding will ever see the light of day. (As I mentioned in a recent post, the original draft of the book was twice as long as what eventually saw print, with the vast majority of the deleted sections relating to the career of John W. Campbell.) I hope to eventually release much of this information in one form or another, but a lot of it has already been published right here on this blog. With that in mind, I’ve expanded my page for science fiction studies—which hadn’t been updated in over a year—with eighty more posts, all of which cover aspects of the genre that I wasn’t able to fit into the book. Some of my personal favorites include my original research on the illustration from Gilbert and Sullivan that inspired the Foundation series; the identity of the mysterious “Empress” who appears repeatedly in the writings of L. Ron Hubbard; Hubbard’s belief that he was the reincarnation of Captain Kidd; the role of the mystic John Cooke in the early days of Scientology and the attempt to levitate the Pentagon; the fact that Steven Spielberg’s father may be the oldest living subscriber to Analog; Isaac Asimov’s lost review of Dianetics; Scientology’s efforts to target people suffering from Lyme disease, Gulf War syndrome, and chronic fatigue syndrome; my discovery of the original draft of Campbell’s “Who Goes There?”; the homoerotic science fiction art of Alejandro Cañedo; the legacy of Nostradamus from Unknown to Orson Welles; the sad case of William H. Sheldon, Walter H. Breen, and Marion Zimmer Bradley; the touch football game that never happened between the FBI and the Church of Scientology; and much more. Happy reading, and I’ll see you again in the new year!
Quote of the Day
If that part of science which is regarded as stable be called basic, then the traditional method is to take as basic that which at the time is consciously unattained, whilst I take as basic that which at the time is consciously attained. Whilst the traditional way is to regard the facts of science as something like the parts of a jigsaw puzzle, which can be fitted together in one and only one way, I regard them rather as the tiny pieces of a mosaic, which can be fitted together in many ways. A new theory in an old subject is, for me, a new mosaic pattern made with the pieces taken from an older pattern.
—William H. George, The Scientist in Action
The fairy tale theater
It must have all started with The Princess Switch, although that’s so long ago now that I can barely remember. Netflix was pushing me hard to watch an original movie with Vanessa Hudgens in a dual role as a European royal and a baker from Chicago who trade places and end up romantically entangled with each other’s love interests at Christmas, and I finally gave in. In the weeks since, my wife and I have watched Pride, Prejudice, and Mistletoe; The Nine Lives of Christmas; Crown for Christmas; The Holiday Calendar; Christmas at the Palace; and possibly one or two others that I’ve forgotten. A few were on Netflix, but most were on Hallmark, which has staked out this space so aggressively that it can seem frighteningly singleminded in its pursuit of Yuletide cheer. By now, it airs close to forty original holiday romances between Thanksgiving and New Year’s Eve, and like its paperback predecessors, it knows better than to tinker with a proven formula. As two of its writers anonymously reveal in an interview with Entertainment Weekly:
We have an idea and it maybe takes us a week or so just to break it down into a treatment, a synopsis of the story; it’s like a beat sheet where you pretty much write what’s going to happen in every scene you just don’t write the scene. If we have a solid beat sheet done and it’s approved, then it’s only going to take us about a week and a half to finish a draft. Basically, an act or two a day and there’s nine. They’re kind of simple because there are so many rules so you know what you can and can’t do, and if you have everything worked out it comes together.
And the rules are revealing in themselves. As one writer notes: “The first rule is snow. We really wanted to do one where the basic conflict was a fear that there will not be snow on Christmas. We were told you cannot do that, there must be snow. They can’t be waiting for the snow, there has to be snow. You cannot threaten them with no snow.” And the conventions that make these movies so watchable are built directly into the structure:
There cannot be a single scene that does not acknowledge the theme. Well, maybe a scene, but you can’t have a single act that doesn’t acknowledge it and there are nine of them, so there’s lots of opportunities for Christmas. They have a really rigid nine-act structure that makes writing them a lot of fun because it’s almost like an exercise. You know where you have to get to: People have to be kissing for the first time, probably in some sort of a Christmas setting, probably with snow falling from the sky, probably with a small crowd watching. You have to start with two people who, for whatever reason, don’t like each other and you’re just maneuvering through those nine acts to get them to that kiss in the snow.
The result, as I’ve learned firsthand, is a movie that seems familiar before you’ve even seen it. You can watch with one eye as you’re wrapping presents, or tune in halfway through with no fear of becoming confused. It allows its viewers to give it exactly as much attention as they’re willing to spare, and at a time when the mere act of watching prestige television can be physically exhausting, there’s something to be said for an option that asks nothing of us at all.
After you’ve seen two or three of these movies, of course, the details start to blur, particularly when it comes to the male leads. The writers speak hopefully of making the characters “as unique and interesting as they can be within the confines of Hallmark land,” but while the women are allowed an occasional flash of individuality, the men are unfailingly generic. This is particularly true of the subgenre in which the love interest is a king or prince, who doesn’t get any more personality than his counterpart in fairy tales. Yet this may not be a flaw. In On Directing Film, which is the best work on storytelling that I’ve ever read, David Mamet provides a relevant word of advice:
In The Uses of Enchantment, Bruno Bettelheim says of fairy tales the same thing Alfred Hitchcock said about thrillers: that the less the hero of the play is inflected, identified, and characterized, the more we will endow him with our own internal meaning—the more we will identify with him—which is to say the more we will be assured that we are that hero. “The hero rode up on a white horse.” You don’t say “a short hero rode up on a white horse,” because if the listener isn’t short he isn’t going to identify with that hero. You don’t say “a tall hero rode up on a white horse,” because if the listener isn’t tall, he won’t identify with the hero. You say “a hero,” and the audience subconsciously realize they are that hero.
Yet Mamet also overlooks the fact that the women in fairy tales, like Snow White, are often described with great specificity—it’s the prince who is glimpsed only faintly. Hallmark follows much the same rule, which implies that it’s less important for the audience to identify with the protagonist than to fantasize without constraint about the object of desire.
This also leads to some unfortunate decisions about diversity, which is more or less what you might expect. As one writer says candidly to Entertainment Weekly:
On our end, we just write everybody as white, we don’t even bother to fight that war. If they want to put someone of color in there, that would be wonderful, but we don’t have control of that…I found out Meghan Markle had been in some and she’s biracial, but it almost seems like they’ve tightened those restrictions more recently. Everything’s just such a white, white, white, white world. It’s a white Christmas after all—with the snow and the people.
With more than thirty original movies coming out every year, you might think that Hallmark could make a few exceptions, especially since the demand clearly exists, but this isn’t about marketing at all. It’s a reflection of the fact that nonwhiteness is still seen as a token of difference, or a deviation from an assumed norm, and it’s the logical extension of the rules that I’ve listed above. White characters have the privilege—which is invisible but very real—of seeming culturally uninflected, which is the baseline that allows the formula to unfold. This seems very close to John W. Campbell’s implicit notion that all characters in science fiction should be white males by default, and while other genres have gradually moved past this point, it’s still very much the case with Hallmark. (There can be nonwhite characters, but they have to follow the rules: “Normally there’ll be a black character that’s like a friend or a boss, usually someone benevolent because you don’t want your one person of color to not be positive.”) With diversity, as with everything else, Hallmark is very mindful of how much variation its audience will accept. It thinks that it knows the formula. And it might not even be wrong.
Quote of the Day
Where the pattern of human activity contains only one element, it is impossible for the architecture to achieve a convincing variety—convincing of the known facts of human variation. The designer may vary color, texture, and form until his drawing instruments buckle under the strain, proving once more that art is the one medium in which one cannot lie successfully.
—Eugene Raskin, “On the Nature of Variety”
Updike’s ladder
Note: I’m taking the day off, so I’m republishing a post that originally appeared, in a slightly different form, on September 13, 2017.
Last year, the author Anjali Enjeti published an article in The Atlantic titled “Why I’m Still Trying to Get a Book Deal After Ten Years.” If just reading those words makes your palms sweat and puts your heart through a few sympathy palpitations, congratulations—you’re a writer. No matter where you might be in your career, or what length of time you mentally insert into that headline, you can probably relate to what Enjeti writes:
Ten years ago, while sitting at my computer in my sparsely furnished office, I sent my first email to a literary agent. The message included a query letter—a brief synopsis describing the personal-essay collection I’d been working on for the past six years, as well as a short bio about myself. As my third child kicked from inside my pregnant belly, I fantasized about what would come next: a request from the agent to see my book proposal, followed by a dream phone call offering me representation. If all went well, I’d be on my way to becoming a published author by the time my oldest child started first grade.
“Things didn’t go as planned,” Enjeti says dryly, noting that after landing and leaving two agents, she’s been left with six unpublished manuscripts and little else to show for it. She goes on to share the stories of other writers in the same situation, including Michael Bourne of Poets & Writers, who accurately calls the submission process “a slow mauling of my psyche.” And Enjeti wonders: “So after sixteen years of writing books and ten years of failing to find a publisher, why do I keep trying? I ask myself this every day.”
It’s a good question. As it happens, I first encountered her article while reading the authoritative biography Updike by Adam Begley, which chronicles a literary career that amounts to the exact opposite of the ones described above. Begley’s account of John Updike’s first acceptance from The New Yorker—just months after his graduation from Harvard—is like lifestyle porn for writers:
He never forgot the moment when he retrieved the envelope from the mailbox at the end of the drive, the same mailbox that had yielded so many rejection slips, both his and his mother’s: “I felt, standing and reading the good news in the midsummer pink dusk of the stony road beside a field of waving weeds, born as a professional writer.” To extend the metaphor…the actual labor was brief and painless: he passed from unpublished college student to valued contributor in less than two months.
If you’re a writer of any kind, you’re probably biting your hand right now. And I haven’t even gotten to what happened to Updike shortly afterward:
A letter from Katharine White [of The New Yorker] dated September 15, 1954 and addressed to “John H. Updike, General Delivery, Oxford,” proposed that he sign a “first-reading agreement,” a scheme devised for the “most valued and most constant contributors.” Up to this point, he had only one story accepted, along with some light verse. White acknowledged that it was “rather unusual” for the magazine to make this kind of offer to a contributor “of such short standing,” but she and Maxwell and Shawn took into consideration the volume of his submissions…and their overall quality and suitability, and decided that this clever, hard-working young man showed exceptional promise.
Updike was twenty-two years old. Even now, more than half a century later and with his early promise more than fulfilled, it’s hard to read this account without hating him a little. Norman Mailer—whose debut novel, The Naked and the Dead, appeared when he was twenty-five—didn’t pull any punches in “Some Children of the Goddess,” an essay on his contemporaries that was published in Esquire in 1963: “[Updike’s] reputation has traveled in convoy up the Avenue of the Establishment, The New York Times Book Review, blowing sirens like a motorcycle caravan, the professional muse of The New Yorker sitting in the Cadillac, membership cards to the right Fellowships in his pocket.” Even Begley, his biographer, acknowledges the singular nature of his subject’s rise:
It’s worth pausing here to marvel at the unrelieved smoothness of his professional path…Among the other twentieth-century American writers who made a splash before their thirtieth birthday…none piled up accomplishments in as orderly a fashion as Updike, or with as little fuss…This frictionless success has sometimes been held against him. His vast oeuvre materialized with suspiciously little visible effort. Where there’s no struggle, can there be real art? The Romantic notion of the tortured poet has left us with a mild prejudice against the idea of art produced in a calm, rational, workmanlike manner (as he put it, “on a healthy basis of regularity and avoidance of strain”), but that’s precisely how Updike got his start.
Begley doesn’t mention that the phrase “regularity and avoidance of strain” is actually meant to evoke the act of defecation, but even this provides us with an odd picture of writerly contentment. As Dick Hallorann says in The Shining, the best movie about writing ever made: “You got to keep regular, if you want to be happy.”
If there’s a larger theme here, it’s that the sheer productivity and variety of Updike’s career—with its reliable production of uniform hardcover editions over the course of five decades—are inseparable from the “orderly” circumstances of his rise. Updike never lacked a prestigious venue for his talents, which allowed him to focus on being prolific. Writers whose publication history remains volatile and unpredictable, even after they’ve seen print, don’t always have the luxury of being so unruffled, and it can affect their work in ways that are almost subliminal. (A writer can’t survive ten years of chasing after a book deal without spending the entire time convinced that he or she is on the verge of a breakthrough, anticipating an ending that never comes, which may partially account for the prevalence in literary fiction of frustration and unresolved narratives. It also explains why it helps to be privileged enough to fail for years.) The short answer to Begley’s question is that struggle is good for a writer, but so is success, and you take what you can get, even as you’re transformed by it. I think on a monthly basis of what Nicholson Baker writes of Updike in his tribute U and I:
I compared my awkward public self-promotion too with a documentary about Updike that I saw in 1983, I believe, on public TV, in which, in one scene, as the camera follows his climb up a ladder at his mother’s house to put up or take down some storm windows, in the midst of this tricky physical act, he tosses down to us some startlingly lucid little felicity, something about “These small yearly duties which blah blah blah,” and I was stunned to recognize that in Updike we were dealing with a man so naturally verbal that he could write his fucking memoirs on a ladder!
We’re all on that ladder, including Enjeti, who I’m pleased to note finally scored her book deal—she has an essay collection in the works from the University of Georgia Press. Some are on their way up, some are headed down, and some are stuck for years on the same rung. But you never get anywhere if you don’t try to climb.
Quote of the Day
My own experience is that, apart from the special habitat of intellectuals like Oxford or Cambridge, a city of a million is required to give me, say, the twenty or thirty congenial friends I require.
—Philip Sargant Florence, quoted by Jane Jacobs in The Death and Life of Great American Cities
