You know things are getting bad when a bookman must also be a rifleman if he intends to keep his private library safe from the depredations of leftist thugs who are out to 'de-colonize' it. You cannot reach these evil-doers with arguments, for it is not the plane of reason that they inhabit; there are, however, other ways to each them. The gentle caress of sweet reason must sometimes give way to the hard fist of unreason.
This raises an important moral question. Are there cultural artifacts so precious that violence against humans in their defense is justified? I should think so. For those out to 'cancel' high culture have no qualms about 'cancelling,' i.e., murdering its creators. That is one consideration. But also: haven't the barbarians forfeited their (normative) humanity to such an extent that they no longer deserve moral consideration? Do they form a moral community with us at all?
A NYRB review of a book I will have to purchase. In fact, after I post this, I will head to Amazon.com to look it up. Your humble correspondent is a Twilight Zone aficionado from way back. The original series ran from 1959-1964.
I'm on a Kolakowski binge. I've re-read Metaphysical Horror (Basil Blackwell, 1988) and Husserl and the Search for Certitude (U. of Chicago, 1975). I purchased the first at Dillon's Bookstore, Bloomsbury, London, near Russell's Square in late August, 1988. Auspicious, eh? I was in the U. K. to read a paper at the World Congress of Philosophy in Brighton. Both of the aforementioned books are outstanding even if the translations are inadequate. But knowing the ideas, I can figure out how the translation should have gone.
Kolakowsi is erudition on stilts. The man's range is stunning. While some of his essays are sketchy, he can be scholarly when he wants to be, as witness his magisterial three-volumed Main Currents of Marxism.
Kolakowski began as a communist but soon saw through the destructive ideology. For the great sin of speaking the truth, he was stripped of his academic post and prohibited from teaching in Poland. He found refuge in Canada, The U. S. A. and the U.K. When the Left takes over the West, where will dissident truth-tellers go? Here is what Kirkus has to say about the exciting book I am now reading:
GOD OWES US NOTHING: A BRIEF REMARK ON PASCAL'S RELIGION AND ON THE SPIRIT OF JANSENISM
A provocative critique of the Jansenist movement and of its celebrated proponent Blaise Pascal, from internationally renowned scholar Kolakowski (The Alienation of Reason, 1968, etc.; Committee on Social Thought/Univ. of Chicago). Jansenism, the powerful 17th-century heresy condemned by Rome, has often been called the Catholic form of Calvinism. Inspired by the writings of Bishop Cornelius Jansen of Utrecht, the Jansenists claimed to be orthodox disciples of St. Augustine and taught that salvation was gratuitous in a way that ruled out any human cooperation. Since those whom God had freely predestined would inevitably be saved, Jesus Christ died only for the elect; all others would be justly condemned to eternal torments, irrespective of whether they were good or bad, including unbaptized babies. Human nature was totally corrupted by sin, especially original sin. Kolakowski gives us a detailed account, with copious quotations, both of St. Augustine and of the positions of Jansen and his followers, and he guides us through the central questions of the debate. He devotes the second half of his study to the writings of Pascal, whose profound pessimism he sees as embodying the Jansenists' world-denying ideals. The arts, free intellectual inquiry, and even hugging one's children had no place in what Kolakowski calls Pascal's religion of unhappiness. The author rarely refers to other studies of this great controversy. He is surely being malicious when he holds that Rome's rejection of Jansenism was a compromise with the world and a de facto abandonment of the Church's tradition, since he presents the latter in an overly Augustinian form, choosing to ignore, for example, the Eastern Fathers, Aquinas, and the basic doctrine that the human person, endowed with free will, is made in the image of God. Brilliantly cynical presentation of an unpopular but still influential religious outlook.
While completing an invited essay for a collection of essays by dissident philosophers, I pulled down from the shelf many a volume on Marx and Marxism, including Steven Lukes, Marxism and Morality (Oxford UP, 1987). In the front matter of that very good book I found the following quotation from the hitherto unknown to me Lev Kopelev (emphases added):
With the rest of my generation I firmly believed that the ends justified the means. Our great goal was the universal triumph of Communism, and for the sake of that goal everything was permissible—to lie, to steal, to destroy hundreds of thousands and even millions of people, all those who were hindering our work or could hinder it, everyone who stood in the way. And to hesitate or doubt about all this was to give in to “intellectual squeamishness” and “stupid liberalism,” the attributes of people who “could not see the forest for the trees.”
That was how I had reasoned, and everyone like me, even when I did have my doubts, when I believed what Trotsky and Bukharin were saying. I saw what “total collectivization” meant—how they 'kulakized' and 'dekulakized', how mercilessly they stripped the peasants in the winter of 1932–33. I took part in this myself, scouring the countryside, searching for hidden grain, testing the earth with an iron rod for loose spots that might lead to buried grain. With the others, I emptied out the old folks’ storage chests, stopping my ears to the children’s crying and the women’s wails. For I was convinced that I was accomplishing the great and necessary transformation of the countryside; that in the days to come the people who lived there would be better off for it; that their distress and suffering were a result of their own ignorance or the machinations of the class enemy; that those who sent me—and I myself—knew better than the peasants how they should live, what they should sow and when they should plow.
In the terrible spring of 1933 I saw people dying from hunger. I saw women and children with distended bellies, turning blue, still breathing but with vacant, lifeless eyes. And corpses— corpses in ragged sheepskin coats and cheap felt boots; corpses in peasant huts, in the melting snow of old Vologda, under the bridges of Kharkov....I saw all this and did not go out of my mind or commit suicide. Nor did I curse those who had sent me to take away the peasants’ grain in the winter, and in the spring to persuade the barely walking, skeleton-thin or sickly-swollen people to go into the fields in order to “fulfill the Bolshevik sowing plan in shock-worker style.”
Nor did I lose my faith. As before, I believed because I wanted to believe. Thus from time immemorial men have believed when possessed by a desire to serve powers and values above and beyond humanity: gods, emperors, states; ideals of virtue, freedom, nation, race, class, party. . . .
Any single-minded attempt to realize these ideals exacts its toll of human sacrifice. In the name of the noblest visions promising eternal happiness to their descendants, such men bring merciless ruin on their contemporaries. Bestowing paradise on the dead, they maim and destroy the living. They become unprincipled liars and unrelenting executioners, all the while seeing themselves as virtuous and honorable militants—convinced that if they are forced into villainy, it is for the sake of future good, and that if they have to lie, it is in the name of eternal truths.
Und willst du nicht mein Bruder sein So schlag ich dir dein Schaedel ein. [And if you won't be my brother I'll crack your skull open.]
they sing in a Landsknecht song.
That was how we thought and acted—we, the fanatical disciples of the all-saving ideals of Communism. When we saw the base and cruel acts that were committed in the name of our exalted notions of good, and when we ourselves took part in those actions, what we feared most was to lose our heads, fall into doubt or heresy and forfeit our unbounded faith.
I was appalled by what I saw in the 1930s and was overcome by depression. But I would still my doubts the way I had learned to: 'we made a mistake,' 'we went too far,' 'we didn't take into consideration,' 'the logic of the class struggle,' 'objective historical need,' 'using barbaric means to combat barbarism' . . . .
Good and evil, humanity and inhumanity -- these seemed empty abstractions. I did not trouble myself with why 'humanity' should be abstract but 'historical necessity' and 'class consicousness' should be concrete. The concepts of conscience, honor, humaneness we dismissed as idealistic prejudices, “intellectual” or “bourgeois,” and hence, perverse.
Lukes mistakenly refers to Lev Kopelev, No Jail for Thought (London: Secker and Warburg, 1977, tr. Anthony Austin from the 1975 Russian original), pp. 32-34. The passage is not to be found there, and where it is from, I do not know. Paging Dave Lull! But the main thing is that I got introduced to Kopelev. It is essential to study communism because that is now the pronounced drift of the Democrat Party in the USA as the battle for the soul of America rages on.
Anyone with eyes to see can spot the ominous parallels between the Soviet horror and what the contemporary Left in the USA has in store for us.
I mentioned Kopelev to Patrick Kurp of Anecdotal Evidence, and he promptly wrote a post about him which I reproduce in full (to save it for my files):
Bill Vallicella, dbaThe Maverick Philosopher, tells me he is reading No Jail for Thought (trans. Anthony Austin, Secker & Warburg, 1977; Penguin, 1979), which I have not read, by Lev Kopalev (1912-1997). I know of the Soviet dissident from Anne Applebaum’s Gulag Voices: An Anthology (2011).
Kopalev was born in Kiev and as a young man was an enthusiastic communist. His first arrest came in 1929, for fraternizing with Bukharinists and Trotskyists, and he spent ten days in jail. He worked as a journalist and witnessed the confiscation of grain from Ukrainian peasants and the subsequent genocide-famine, Holomodor. He became a major in the Red Army’s Political Department, charged with maintaining the ideological purity of the troops. Kopalev’s disillusionment with communism started only at the end of World War II, when he witnessed mass murders and rapes committed by Red Army troops in East Prussia. He wrote a letter of complaint to his superiors and in 1945 was arrested. He spent nine years in a camp in the Volga region and in a Moscow prison for scientists, was “rehabilitated” in 1954 and became a writer and literary critic. He helped Solzhenitsyn publish A Day in the Life of Ivan Denisovich (1962).
For twelve years Kopalev taught in the Moscow Institute of Polygraphy and the Institute of History of Arts. He was fired in 1968 and expelled from the Communist Party and the Writers’ Union for publicly supporting Andrei Sinyavsky and Yuli Daniel, denouncing the Soviet invasion of Czechoslovakia, and protesting Solzhenitsyn's expulsion from the Writers’ Union. In 1980, while on a visit to West Germany, Soviet authorities revoked his citizenship, which was restored by Gorbachev in 1990.
In her anthology, Applebaum includes an excerpt, “Informers,” from Kopalev’s memoir To Be Preserved Forever (trans. Anthony Austin, Ardis Publishers, 1975). The subject is a rich one. Applebaum refers to informers as “an intrinsic part of the Soviet system.” An informer was responsible for Osip Mandelstam’s second arrest and eventual death in a Siberian transit camp. A network of informers forming a web of mutually enforced anxiety and fear is essential to the ongoing existence of any totalitarian regime. One scholar estimates that 11 million informers, or one out of every eighteen adults, were formally employed in the Soviet Union when Yuri Andropov headed the KGB (1967-82). We shouldn’t congratulate ourselves too quickly. Twitter suggests a certain enthusiastic ripeness in the U.S. for trading in rumors and slander, and denouncing one’s fellow citizens. Kopalev writes:
“In prison we used to be afraid of informers and talked about them in whispers. Here in the camp we spoke of them out loud. The lowest of all the minions of the mighty state, as helpless and humiliated as the rest of us, and often as falsely accused and as unfairly sentenced, they were nevertheless the indispensable cogs of the cruel punitive machine. They served for the little handouts the machine threw their way, and they served out of fear.”
Mary Gordon, On Thomas Merton (Boulder: Shambala, 2018, 118):
By the late fifties Merton was deeply disturbed about his political silence.
Should he have been? This world is a passing scene. The temporal order is next to nothing compared to eternity. That is the old-time Roman Catholic teaching that justifies the world-flight of monks and nuns. From The Seven Storey Mountain we know that Merton understood and deeply felt the contemptus mundi enjoined by the monastic tradition. His sense of the vanity and indeed nullity of the life lived by the worldly, and the super-eminent reality of the "Unseen Order," a phrase I borrow from William James, is what drove Merton to renounce the world and enter the monastic enclosure. Despite his increasing critical distance from the enthusiasms and exaggerations of the book that brought him instant fame, he never lost his faith in the reality of the Unseen Order. He never became a full-on secularist pace David D. Cooper, Thomas Merton's Art of Denial: The Evolution of a Radical Humanist, University of Georgia Press, 1989, 2008. Although Cooper is wrong in his main thesis, his book is essential reading for Merton enthusiasts.
To repeat, the conflicted monk never lost faith in the Unseen Order. But the reality of said Order is not like that of a ham sandwich. To the world-bound natural man, the 'reality' of such a sensible item cannot be doubted despite its unreality and insignificance under the aspect of eternity. But the Reality of the Unseen Order can. It is given to those to whom it is given fitfully and by intimations and glimpses. Their intensity does not compensate for their rarity. They are easily doubted. The monastic disciplines are insufficient to bring them on. Meanwhile the clamorous world won't shut up, and the world of the 'sixties was clamorous indeed. The world's noisy messages and suggestions are unrelenting. No surprise, then, that Merton wobbled and wavered. Cooper describes him as a failed mystic (Chapter 6) who never reached infused contemplation. I agree with that. This is why it is foolishly hyperbolic when his fans describe him as a 'spiritual master.' But I don't agree with Cooper that Merton resolved his conflict by becoming a radical humanist. He remained conflicted.
Merton came to realize that the monkish ideal of a life of infused or passive or mystical contemplation was unattainable by him. That, together with his literary ambition and his need for name and fame, threw him back toward the world and drove the doubts that made him disturbed over his political silence.
It's a hard nut to crack. If you really believe in God and soul, then why are you not a monk? And if you are not, do you really believe in God and the soul?
I enjoyed Mary Gordon's book very much and will be returning to it. The lovely feminine virtue of sympathetic understanding is on full display.
. . . when I had space for books, but no money. Now it's the other way around.
So I allowed myself only two purchases today at the antiquarian Mesa Bookshop in downtown Mesa, Arizona, Gary Wills' slim volume, Saint Augustine, Viking 1999, and Joseph Agassi's Faraday as Natural Philosopher, University of Chicago Press, 1971.
But I resisted the temptation to buy a big fat biography of Richard Brautigan, a poet/novelist of sorts I hadn't thought about in years and whom I last read in the 'sixties. The book of his I read is probably the same one you read if you are a veteran of those heady days and were en rapport with its Zeitgeist. I refer of course to Trout Fishing in America. Even if you never read it, you will recall the cover from the numerous copies scattered about the crash pads of the those far-off and fabulous times.
But I resisted the temptation to buy the fat, space-consuming biography for which there is no room on my Beat shelf. Instead, I sat down and read deep into the opening chapter which recounts in gory detail Brautigan's suicide at age 49 in 1984 achieved by a .44 magnum round to the head.
Brautigan, like Bukowski, had a hard life and writing was their therapy. The therapy proved more efficacious in the case of Bukowski, however.
I have been visiting the Mesa Bookshop for over a quarter of a century now. These days I pop in once a year, every year, on Thanksgiving Eve right after I pick up my T-shirt and race number for the annual Mesa Turkey Trot, Thanksgiving morning, which I run or 'run' every year. Time was when I ran the 10 K but tomorrow I'll essay the 5 K and see how the old knees hold up.
After the book shop and a snatch of conversation with Old Mike behind the counter I follow my tradition of having lunch nearby either at a good Mexican joint name of Mangoes or as today at a Thai place across the street, Nunthaporn Thai Cuisine. Recommended if you should ever find yourself in the heart of Mesa.
How I love this time of year! And what a pleasure listening to Dennis Prager on the drive over and Michael Medved on the drive back.
Excellent background to current developments. I may be missing something, but the subtitle seems poorly chosen. 'Toward X,' like the German Zur X,' signals that the author is for X, that he advocates it. But I take it that Gottfried is against secular theocracy. Call me a quibbler and a pedant if you like. A couple of quotations to whet your appetite:
European nation-states have become "feminized" bureaucracies, heavily staffed by women engaged in feminist politics. States no longer talk about heroic pasts nor evoke the kind of national loyalties that had marked them well into the last century. (128)
No doubt, which is why the defeat of Hillary the Feminizer, she who is so concerned for 'the children,' except for the not yet born ones, is such a theme for rejoicing and thanksgiving this Thanksgiving.
The following passage strikes me as prescient by 14 years:
The by now feared populist movements also feature leaders who claim to speak both to and for historical nations or besieged regionalists, against media-administrative elites. A cult of the leader seems inevitably attached to all such movements, partly related to the emphasis they place on circumventing ordinary party politics and enacting plebiscitary democracy. [. . .] Depicting the opponents of populism as "liberal' and the populists as unreconstructed Nazis or fascists is dishonest and misleading. [. . .] the confrontation that has erupted is not between liberals and antiliberals bur between two postliberal concepts of democracy, one, managerial-multicultueal, and the other, plebiscitary national or regional. (122)
It is as if Gottfried saw the face of Donald J. Trump in his crystal ball back in 2002.
This is one of the books I am reading at the moment. Tr. Ryan Bloom. First appeared in French in 1989 by Editions Gallimard, Paris, English translation 2008, first paperback edition 2010 (Ivan R. Dee, Chicago).
Some good stuff here, but some nonsense as well, for example:
A priest who regrets having to leave his books when dying? Which proves that the intense pleasure of eternal life does not infinitely exceed the gentle company of books. (94)
It proves no such thing, obviously. Our literary man is confusing the thought of eternal life with the experience of eternal life.
The trouble with too many French philosophers is they cannot decide whether they want to be clever literary scribblers or actual philosophers. It is often difficult to dress up the plain truth in fine phrases.
One of the temptations we philosophers face is that of allowing style to dictate substance. A temptation to be resisted.
At any given time I am reading a half-dozen or so books on a wide variety of topics. I'll mention three I am reading at the moment.
Joseph Cardinal Ratzinger, Introduction to Christianity, Ignatius Press, 2004, trs. J.T. Foster and Michael J. Miller. German original first published in 1968. Outstanding. Ratzinger has a good probing philosophical head. The book is essentially a deep meditation on the Apostles' Creed. Amazingly rich. I thank my young theological friend Steven Nemes for recommending it to me.
Paul Roubiczek, Thinking Towards Religion, Nabu Public Domain Reprints, no date, but original first published by Darwen Finlayson Ltd., London, February 1957. Everything I have read by Roubiczek is worth the effort even if it is in German.
Peter Lessler, Shooter's Guide to Handgun Marksmanship, F + W Media, 2013. This book has proven to be very helpful in my quest for greater proficiency with the 1911 model .45 semi-automatic pistol. I was having some trouble with this powerful weapon. The book clearly exposed all my mistakes. The book also covers 'wheel guns,' i.e., revolvers.
The practice of political incorrectness is as important, perhaps more important, than the theory of political incorrectness. Same with religion: you must practice one to understand it. Ethics too: it is not merely theoretical, but oriented toward action; so you must try to act ethically if you would understand ethics.
Occasionally, Robert Paul Wolff says something at his blog that I agree with completely, for instance:
To an extent I did not anticipate when I set out on life’s path, books have provided many of the joys and satisfactions I have encountered. I am constantly grateful to the scholars and thinkers who have written, and continue to write, the books from which I derive such pleasure, both the great authors of the past . . . and those less exalted . . . .
Gratitude is a characteristically conservative virtue; hence its presence in Wolff softens my attitude toward him.
As Wolff suggests, our gratitude should extend to the lesser lights, the humbler laborers in the vineyards of Wissenschaft, the commentators and translators, the editors and compilers and publishers. Beyond that, to the librarians and the supporters of libraries, and all the preservers and transmitters of high culture, and those who, unlettered themselves in the main, defend with blood and iron the precincts of high culture from the barbarians who now once again are massing at the gates.
Nor should we forget the dedicated teachers, mostly women, who taught us to read and write and who opened up the world of learning to us and a lifetime of the sublime joys of study and reading and writing.
It would be a hard choice, but if I were forced to choose between books and people, I would choose books. In any case, a book is a man at his best. So it is in one sense a false alternative: choose books, and you get people, distilled, reduced to their essence, and in a form that makes it easy to 'close the book' on their irritating particularisms. But people without books? That would be hell.
The abuse of the physical frame by the young and seemingly immortal is a folly to be warned against but not prevented, a folly for which the pains of premature decrepitude are the just tax; whereas a youth spent cultivating the delights of study pays rich dividends as the years roll on. For, as Holbrook Jackson (The Anatomy of Bibliomania, 121 f.) maintains:
No labour in the world is like unto study, for no other labour is less dependent upon the rise and fall of bodily condition; and, although learning is not quickly got, there are ripe wits and scholarly capacities among men of all physical degrees, whilst for those of advancing years study is of unsurpassed advantage, both for enjoyment and as a preventative of mental decay. Old men retain their intellects well enough, said Cicero, then on the full tide of his own vigorous old age, if only they keep their minds active and fully employed; [De Senectate, 22, tr. E. S. Shuckburgh, 38] and Dr. Johnson holds the same opinion: There must be a diseased mind, he said, where there is a failure of memory at seventy. [Life, ed. Hill, iii, 191] Cato (so Cicero tells us) was a tireless student in old age; when past sixty he composed the seventh book of his Origins, collected and revised his speeches, wrote a treatise on augural, pontifical, and civil law, and studied Greek to keep his memory in working order; he held that such studies were the training grounds of the mind, and prophylactics against consciousness of old age. [Op. cit. 61-62]
The indefatigable Mr. Jackson continues in this vein for another closely printed page, most interestingly, but most taxingly for your humble transcriber. I must now quit the scriptorium and the 'sphere to sally forth in quest of vittles for the evening's repast.
I decided on a new paperback for $27.41 plus tax rather than a used hardcover. The used hardcovers start at $2,336.86. Even considering how vastly superior hardbounds are to paperbounds, that struck me as a wee bit steep.
This from The Collected Poems and Epigrams of J. V. Cunningham, Swallow Press, 1971, p. 118, epigram #47:
This Monist who reduced the swarm Of being to a single form, Emptying the universe for fun, Required two A's to think them one.
Notes
1. The title is Cunningham's own.
2. Poetic license extends to use-mention confusion.
3. It was over at Patrick Kurp's place that I first made the acquaintance of Mr. Cunningham.
4. Note the poetically pleasing addition by the author of his name to the title of his collection.
5. My copy of Cunningham's collection, a well-made hard bound, acquired via Amazon, is a Mount Mary College (Milwaukee, Wisconsin) library discard. There is no evidence that it is a second copy. How naive of me to think that libraries ought to be permanent repositories of high culture. But the folly of reliably liberal librarians redounds to the benefit of the bookman.
One of the pleasures in the life of a bookman is the delight of the 'find.' As a reader reports:
I saw that your cat is named Max Black. You might appreciate this anecdote.
Twice a year here in Ithaca there is a three-week long used book sale. The price drops each week, so if you can hold out to the end you can make out with some really good deals. This past time I got Hempel's Aspects of Scientific Explanation and Peter Geach's Reference and Generality for 50 cents each! The best find of all, though, was a first edition of [Hans] Reichenbach's classic The Rise of Scientific Philosophy that bore the signature of its previous owner on the inside: Max Black!
Great story! Curiously, I acquired all three titles similarly and for pennies: either from used book bins or from former graduate students. Back in '76 or '77 in Freiburg, Germany, I found a book by Hans Lipps that had been in Heidegger's library and bore his inscription.
I have often regretted the books that I didn't snatch from the remainder bins. Or rather it is my not snatching them that I regret. My mind drifts back to my impecunious days as a graduate student in Boston, must have been '73 or '74. I was in Harvard Square where I espied Reinhardt Grossmann's Ontological Reduction, or maybe it was his early book on Frege. I didn't buy it and I still regret not doing so.
I have repeatedly had the experience of buying a book the subject matter of which did not particularly interest me at the time only to find that a year or ten or twenty later that very book was what I needed. My copy of C. L. Hamblin's Fallacies (Methuen 1970) was pulled from a used book den in Harvard Square in July of 1974. It sat on my shelf unread for four years until I devoured it while boning up to teach logic, one of my duties at my first job.
I searched for an image of Max Black and found this:
I did not name my cat after this acolyte of high culture. Here is the real Max Black, the philosopher after whom I named my cat, circa 1965:
Desiderius Erasmus is often quoted as saying, "When I get a little money I buy books; and if any is left I buy food and clothes."
The closest I have come to verifying this attribution or misattribution is here:
Ad Graecas literas totum animum applicui; statimque, ut pecuniam acceptero, Graecos primum autores, deinde vestes emam.
I have turned my entire attention to Greek. The first thing I shall do, as soon as the money arrives, is to buy some Greek authors; after that, I shall buy clothes.
Letter to Jacob Batt (12 April 1500); Collected Works of Erasmus Vol 1 (1974)
Variant translation: When I get a little money I buy books; and if any is left I buy food and clothes.
Occasionally, Robert Paul Wolff says something at his blog that I agree with completely, for instance:
To an extent I did not anticipate when I set out on life’s path, books have provided many of the joys and satisfactions I have encountered. I am constantly grateful to the scholars and thinkers who have written, and continue to write, the books from which I derive such pleasure, both the great authors of the past . . . and those less exalted . . . .
Gratitude is a characteristically conservative virtue; hence its presence in Wolff softens my attitude toward him.
As Wolff suggests, our gratitude should extend to the lesser lights, the humbler laborers in the vineyards of Wissenschaft, the commentators and translators, the editors and compilers and publishers. Beyond that, to the librarians and the supporters of libraries, and all the preservers and transmitters of high culture, and those who, unlettered themselves in the main, defend with blood and iron the precincts of high culture from the barbarians who now once again are massing at the gates.
Nor should we forget the dedicated teachers, mostly women, who taught us to read and write and who opened up the world of learning to us and a lifetime of the sublime joys of study and reading and writing.
One of the books I am reading is Joachim Fest's Not I: Memories of a German Childhood (orig. publ. in German in 2006 by Rowohlt, tr. Martin Chalmers, New York, Other Press, 2013).
The title alludes to Mark 14:29: "But Peter said unto him, Although all shall be offended, yet will not I."
WSJ review by T. J. Reed here. I reproduce a sizeable chunk of it in case it ends up behind a pay wall:
The [Fest] family lives under a shadow. Their dissent is no secret. Father had been a member of the Reichsbanner, the organization in which his Catholic Centre Party had joined with liberals and Social Democrats to defend the republic against Communists and Nazis. It's not every school headmaster who gets involved in street fights and comes home bloody, as Johannes Fest did. But after 1933 he was a headmaster no longer, suspended indefinitely by the new political masters. The family's status and income were lost, their lives transformed. Grandfather had to come out of retirement to earn a bit for them. Father never worked again. The Nazis did try to cajole him back into teaching, since any observable dissent was bad publicity. They even offered accelerated promotion if he would outwardly conform. He remained firm.
Family tension became palpable. Mother, bearing the brunt of straitened family circumstances, asks Father if he might not compromise. Weren't lies always the resort of the "little people"? He replies: "We aren't little people." It is one of the maxims that guided the conduct of Fest's father and a few friends. (The title of his son's memoir comes from a Gospel passage that he would often quote, Peter promising Jesus: "Even if all others fall away—not I.") There were some Germans who made sure that they were carrying something in both hands when they went out into the street, the only plausible ground for not giving the required "Heil Hitler" salute to anyone they met. But Fest's father goes out resolutely empty-handed.
"Keep your head down," Johannes [father of Joachim] told his family, "but don't let it make you smaller." Young Joachim didn't always listen. A classmate reports him for carving a Hitler caricature on his desk. (He has been scribbling them on surfaces all over town.) As a consequence, he is removed from the school; his brothers too. The episode is just one instance of an independence akin to his father's.
The friends of the Fests—they now became former friends—and many neighbors and acquaintances fell by the wayside, even without being keen Nazis. Only one of the 12 families in the apartment block was in the party. The rest merely went along as things changed, drifting deeper into acquiescence, making excuses even as stable social and political structures fell apart in the name of a new "people's community." The Nazis, after all, were formally the legitimate government, however brutal their conduct of affairs—from the realm of international diplomacy to the arbitrary laws that replaced justice down to the small changes in everyday life, the swindles and favoritism of party members.
By recording these small changes, Joachim Fest creates a picture of how the one-party state operated on an intimate level, and exerted its unbreakable grip. It recalls the bleak account of incremental misery in Victor Klemperer's diaries of the period. A woman sees a Jewish-looking man in the street not wearing a star, pursues and denounces him. There are first rumors and then reliable evidence of atrocities.
Anti-Semitism had considerably more popular resonance than many other Nazi policies, such as the campaign for "Lebensraum" in the east. How many Germans would have wanted to up sticks and resettle somewhere on the vast Russian plains? As for Jewish Germans themselves, even after Kristallnacht there were those who waited for the Nazi "phase" to pass. Their trust in a culture that had produced Kant, Goethe, Schiller, Lessing and Beethoven, a culture into which they felt they had assimilated, meant that they delayed escape too long.
But was it German culture that produced Kant, Goethe, et al.? Or was it the Graeco-Roman and Judeo-Christian culture that had its sources in Athens and Jerusalem? That is one question. A second question is whether talk of production is anywhere near adequate, whether any culture could produce such geniuses as opposed merely to providing a fertile soil in which they developed themselves.
A third question is whether we are not now drifting toward a totalitarian unculture in which the slightest deviations from politically correct modes of thought and speech bring down drastic punishments on those who think they can speak their minds in private and in public without fear of reprisal from illiberal 'liberals.'
John Kaag in Harper'stells a fascinating story of William Ernest Hocking and his library, and he tells it well. (HT: Seldom Seen Slim) No bibliophile could fail to enjoy it.
And this raises one of life's greatest mysteries. Why do some of us value good books above bread while others of us are indifferent to them? A harsh answer tempts me: the latter are human only in a biological sense. But I warn myself not to succumb to misanthropy.
I stumbled upon a good brisk read the other day by David Mamet in the genre, How I finally saw the light and stopped being a benighted leftist. The title is The Secret Knowledge: On the Dismantling of American Culture (Sentinel, 2011). Here is a taste, from a footnote on p. 10:
*The Left and the Right, I saw, differ not about programs, but about goals -- the goal of the Left is a government-run country and that of the Right the freedom of the individual from Government. These goals are difficult to reconcile, as the Left cannot be brought to actually state its intentions, nor to honestly evaluate the results of its actions.
In his second sentence, Mamet makes two extremely important points. The first is that leftists employ a stealth strategy. They are not open about their ultimate goals. The gun-grabbers among them, for example, will rarely state openly that one of their goals is the banning of the private ownership of handguns. They know full well that an open espousal of their totalitarian agenda would incite the opposition of the 'tea-baggers' as they derisively call Tea Party members as well as that of the rest of the rubes of fly-over country. The second point it that leftists, as adherents of a quasi-religion, are committed to its nostrums whether or not they work out in reality. Are the public schools better than they were in '65? Obviously not. So throw more money at them while harrassing homeschoolers and blocking voucher programs.
But I must quibble with Mamet's first sentence. It is simply not the case that the goal of the Right is freedom of the individual from government. That is a goal of anarchists, but conservatism is twice-removed from anarchism. For between anarchism and conservatism lies libertarianism. Conservatives are law and order types. They believe in a strong national defense. They want the nation's borders to be secure. All of this requires local, state, and Federal government.
When leftists say as they repeatedly do that conservatives are anti-government, that is a lie and they know it. It is a mistake for Mamet to give aid and comfort to this lie. Conservatives are for limited government. It takes no great logical acumen to see that if one is for limited government, then one is for government. And even a liberal should be able to understand that it is a false alternative to suppose that the choice is between no government and totalitarian government.
Addendum (10/14)
Christopher Hitchens' NYT review of Mamet begins thusly: "This is an extraordinarily irritating book, written by one of those people who smugly believe that, having lost their faith, they must ipso facto have found their reason."
And as I read more of it, I am becoming irritated myself. Consider his answers to the questions put to him in an interview. The questions are serious, but he returns frivolous answers, e.g.:
You also wrote about hating “every wasted, hard-earned cent I spent in taxes.” What cent did you hate the most? All of them gall me the most.
Only a lunatic extremist would think every cent paid in taxes was wasted. And surely no conservative would maintain such an absurd position.
We don't need more extremists. Contemporary liberalism is a set of extreme positions. The answer, however, is not some opposite form of extremism. I believe it was Goethe who said that no one is more hostile to a position than one who once espoused it but has come to reject it. I paraphrase.
Would you please start a series of posts akin to the "Saturday Night at the Oldies" except about books? A few books presented every week, each with a one sentence description, from as wide a thematic range as possible -- fiction, history, philosophy, biography and others. I would profit from it immensely, as would many others.
An excellent idea. So, in keeping with my masthead motto "Study everything," here are (some of) my recent reads. Disclaimer: Much of what follows are quick bloggity-blog remarks scribbled mainly for my own use. They are not intended as balanced reviews.
1. Hugh J. McCann, Creation and the Sovereignty of God (Indiana University Press, 2012).
I am finishing a review article about this book for American Catholic Philosophical Quarterly. Three sentences from the introduction: "Hugh McCann is an old pro in action theory and the philosophy of religion whose expertise is well-displayed in the eleven chapters of his magisterial Creation and the Sovereignty of God. [. . .] McCann’s central conviction is that God is absolutely sovereign, so much so that God is not only sovereign over the natural order, but also over the moral order, the conceptual order, and the divine nature itself. [. . .] The book can be summed up by saying that it is a detailed elaboration in all major areas of the consequences of the idea that God is absolutely sovereign and thus unlimited in knowledge and power.
2. Greg Bellow, Saul Bellow's Heart: A Son's Memoir (Bloomsbury 2013). Held my attention to the end. A son comes to grips with his relation to his famous conservative father. I found the son's uncritical liberalism annoying in places.
3. Colin McGinn, Problems in Philosophy: The Limits of Inquiry (Blackwell, 1993). One-sentence summary: The central problems of philosophy have naturalistic solutions, but we are prevented by our cognitive architecture from ever knowing them. Here is Peter van Inwagen's review. (A tip of the hat to sometime MavPhil commenter, Andrew Bailey, for making PvI materals available online.)
4. Marcia Clark (with Teresa Carpenter), Without a Doubt (Viking, 1997). Marcia Clark was the lead prosecutor in the ill-starred O.J. Simpson trial. Simpson was accused of first-degree murder in the brutal deaths of Nicole Brown Simpson and Ron Goldman, but acquitted. Clark's side of the story. I'm at p. 159 of 486 pp.
5. Dominick Dunne, Another City, Not My Own: A Novel in the Form of a Memoir (Crown, 1997). Another book about the Trial of the Century as Dunne calls it (the Simpson murder trial) by the late novelist, socialite, reporter, and gossip. Aficionados of that vast, sprawling monstrosity know as the City of the Angels will find this and the previous title of interest. I'm from there, so that helps explain my interest.
6. Aurel Kolnai (1900-1973), Ethics, Value, and Reality: Selected Papers of Aurel Kolnai (Hackett, 1978). I thank my young friend Kid Nemesis for bringing Kolnai's work to my attention. One of the ten papers collected here is Kolnai's seminal "Forgiveness" (orig. in Proc. Arist. Soc. 1973-74). David Wiggins and Bernard Williams co-author a useful introduction to Kolnai's life and work.
7. Josef Pieper, Hope and History: Five Salzburg Lectures, tr. D. Kipp (Ignatius, 1994, orig. publ. as Hoffnung und Geschichte by Koesel-Verlag in 1967). The German Thomist meditates on hope with the help of Kant, Teilhard de Chardin, Franz Kafka, and the Marxist Ernst Bloch. Pieper very politely criticizes Bloch's Marxist idiocies which cumlinate in the simultaneously outrageous and hilarious Ubi Lenin, ibi Jerusalem!
8. Ralph C. Wood, Flannery O'Connor and the Christ-Haunted South (Eerdman's 2004). A study of themes from the work of a Catholic novelist in the fundamentalist South.
9. Daniel C. Dennett, Intuition Pumps and Other Tools for Thinking (W. W. Norton 2013). Is Dennett a philosopher or a pseudo-philosopher? He is undoubtedly brilliant, as brilliant as he is sophistical, snarky, and unserious. I find the man and his works repellent. But Colin McGinn, atheist, naturalist, and apparently also a liberal, I find simpatico. McGinn is a real philosopher! You want to know my criteria? Some other time. My Dennett drubbings are here.
Correction. Monterey Tom correctly points out that " the title 'Trial of the Century' should go either to the Hiss Case or the Rosenberg case, both of which had social and political ramifications far beyond the mere sensationalism of the Simpson fiasco. The only reason why so few college graduates, even graduate students specializing in national security affairs, are familiar with the Hiss and Rosenberg cases is that both trials disprove one of the essential tenets of PC, namely that there never were any Communists in the first place. Of course, only a system as twisted as PC could require people to believe at the same time that while there never were any Communists they were good people."
Just over the transom an e-mail from someone who wants me to review Nassim Taleb's latest book. So I asked Mr. Google to tell me who this Taleb fellow is and he referred me to Nassim Taleb's Super-Simple Argument for Banning Semi-Automatic Weapons. After reading this incoherent Facebook posting of his, I decided that time spent reading anything further by Taleb would probably be wasted.
Beware of wasting time on the latest stuff. What is hot now will be forgotten tomorrow. Here is some good advice from Leo Strauss on reading and writing.
UPDATE (1/2): This parody further dissuades me from reading Taleb. There is a strong temptation to want to be be up on all the latest stuff. But isn't it foolish to succumb to this temptation if there are great books you have never cracked? Life is short. Spend it well.
Timmy the Cat sez: "I fear the man of one book." I would add that it does not matter what that one book is, whether Aristotle's Metaphysics or Old Possum's Book of Practical Cats or the Bible. Study everything. Join nothing. Image credit: Laura Gibbs via Seldom Seen Slim.
My library extends through each room of my house, except the bathrooms. (I suspect that in the average household, where the only purpose of reading could be to inspire excretion, it is the other way around.) If I weren’t pro-Israel I would say that my library commits territorial aggression against my wife’s ‘Palestinian’ books; her few shelves are either occupied territories or under threat of occupation. My bibliomaniacal blogger-buddies would turn green with envy if ever they laid eyes on my library. So I shall have to protect them from descent into this, arguably the deadliest, of the seven deadly sins.
Many of my books were acquired on the cheap from used bookstores in college towns such as Boston-Cambridge and Bloomington, Indiana. I used to really clean up when disgruntled graduate students packed it in, dumping costly libraries purchased with daddy’s money into the used book dens.
Among the used books I scored were plenty of copies of philosophical classics used in undergraduate courses. I always used to get a kick out of the marginalia, if you want to call them that. Mostly it was the absence of marginalia that caught my eye, an absence corresponding to the paucity of thought with which the reading was done. The rare marginalium was usually pathetic. Here is a passage from Thomas Paine, The Age of Reason (1794):
Revelation is a communication of something which the person to whom that thing is revealed did not know before. For if I have done a thing or seen it done, it needs no revelation to tell me I have done it or seen it, nor to enable me to tell it or to write it. (LLA, p. 13)
That’s not the best writing in the world, but the thought is clear enough. Our brilliant student’s comment? "Word Play!" ‘Word Play!’ is ever on the lips of boneheads who cannot or will not comprehend any piece of well-constructed prose. The litany of the blockhead: Word Play! Semantics! Hairsplitting!
One good thing about student marginalia was that it never extended very far since the reading never extended very far: the obscene magic marker underlining typically ceased three or four pages into the text.
One of the many drawbacks of teaching is that one could never get the little effers to do the reading especially if one used primary sources, refusing to dumb things down with comic books, audiovisual 'aids,' etc.: once they saw that genuine effort was demanded, they wimped out. All my preaching about being athletes of the mind availed nothing, falling on dead ears, like pearls before swine. Or am I being too harsh?
Harsh or not, it is blissful to repose in my Bradleyan reclusivity, far from the unreality of the classroom.
What is the use of having countless books and libraries, whose titles their owners can scarcely read through in a whole lifetime? The learner is not instructed, but burdened by the mass of them, and it is much better to surrender yourself to a few authors than to wander through many.
Well said. But Seneca continues with something that strikes some as dubious:
Forty thousand books were burned at Alexandria; let someone else praise this library as the most noble monument to the wealth of kings, as did Titus Livius, who says that it was the most distinguished achievement of the good taste and solicitude of kings. There was no "good taste" or "solicitude" about it, but only learned luxury -- nay, not even "learned," since they had collected the books, not for the sake of learning, but to make a show, just as many who lack even a child's knowledge of letters use books, not as the tools of learning, but as decorations for the dining room.
It was only for learned luxury? The books were collected non in studium sed in spectaculum? And only forty thousand were burned? See here. Excerpt:
The actual number of books destroyed that Seneca gives is matter of some controversy that we will need to briefly address. In ancient manuscripts it is common for large numbers to be expressed as a dot placed above the numeral for each power of ten. Clearly in copying it is easy to make a mistake with the number of dots and errors by a factor of ten are frequent. That may have happened in the case of On the Tranquillity of the Mind. The manuscript from Monte Cassino actually reads 40,000 books but this is usually corrected to 400,000 by editors as other sources such as Orosius give this figure for the number of scrolls destroyed. I have not seen the manuscript, of course, so do not know if this way the number is expressed. However, even if it was given in words the difference between 40,000 and 400,000 is also pretty small. I propose therefore that the number given by Seneca, and indeed all other ancient sources, should be ruled as inadmissible as evidence because we cannot be sure of what it was originally.
The very best books, or so it seems, are usually the ones that get withdrawn from circulation in local public libraries, while the trash remains on the shelves. The librarians' bad judgement, however, redounds to my benefit as I am able to purchase fine books for fifty cents a pop. A while back, the literary luminaries at the Apache Junction Public Library saw fit to remove Linda Hamalian, A Life of Kenneth Rexroth (Norton, 1991) from the shelves.
Why, I have no idea. (It wasn't a second copy.) But I snatched it up. A find to rejoice over. A beautifully produced first edition of over 400 pages, the Antiquarian Booksellers' Association of America wanted $25 for it. I shall set it on the Beat shelf next to Kerouac's Dharma Bums wherein Rexroth figures as Reinhold Cacoethes. I hope the two volumes refrain from breaking each other's spines.
Moral: Always search diligently through biblic crap piles, remainder bins and the like. It is amazing what treasure lies among the trash.
Originally published in 1896 by Gelett Burgess in The Lark, the following curiosity I found on the inside front cover of Albert Parry, Garretts and Pretenders: A History of Bohemianism in America, 1933, rev. 1960 with a new chapter "Enter Beatniks" by Henry T. Moore (New York: Dover Publications). The Book Gallery on Mesa Arizona's 1950s-reminiscent Main Street wanted ten dollars for this 50 year old paperback, but I gladly paid it particularly because of the 'new' chapter. I was disappointed, however,by the exiguous coverage of Joe Gould on pp. 148 and 346.
It is not unusual for a non-bookman, upon entering the book-lined domicile of a bookman, to crack, "Have you read them all?" The quip smacks of a veiled accusation of hypocrisy, the suggestion being that the bookman is making a false show of an erudition and well-readedness the likes of which he does not possess. I invariably reply, "This is no show library, this is a working library." That tends to shut 'em up.
A nephew gave me a coffee cup inscribed thusly: "A room without books is like a body without a soul." The attribution was to Cicero, but one learns to take such attributions cum grano salis. Whatever the quotation's source, it sums up the matter well.
There is serious reading and there is bed reading. Serious reading is for stretching the mind and improving the soul. It cannot be well done in bed but requires the alertness and seriousness provide by desk, hard chair, note-taking and coffee-drinking. It is a pleasure, but one stiffened with an alloy of discipline. Bed reading, however, is pure unalloyed pleasure. The mind is neither taxed nor stretched or improved, but entertained.
I came across Heidenry's Zero at the Bone: The Playboy, the Prostitute, and the Murder of Bobby Greenlease (St. Martin's 2009) by chance at a local library. I would never buy a book like this because at best it is worth reading only once. But its skillful noir recounting of a 1953 kidnapping and murder most definitely held my interest over the few days it took me to read it in those delicious intervals lying abed before nod-off. But I have to wonder about books that anatomize depravity while eschewing all moral judgment. A large topic this, one that I will get around to eventually.
It's a good maxim. But I hear an objection coming. "If you've already read a book, why do you need to buy it?" Because the only books worth owning are the ones worth reading more than once.
Your last post puts me in mind of the hoary old story of the timid student hovering outside his tutor’s door not knowing whether to knock and disturb the great man. At that moment one of the college servants walks past: “Oh, it’s all right dear, you can go in. The professor’s not doing anything, he’s only reading”.
Ambivalence towards reading and other activities in the life of the mind reflects the fact that we are embodied spirits. As spirits, we dream and imagine, think and question, doubt and despair. We ask what is real and what is not. It is no surprise, then, that we question the reality and importance of reading and writing and study when these activities are not geared to what is immediate and utilitarian such as the earning of money. Our doubts are fueled in no small measure by the lethargy and hebetude of the body with its oppressive presence and incessant demands. The spectator of all time and existence, to borrow a beautiful phrase from Plato's Republic, should fully expect to be deemed one who is 'not really doing anything' by the denizens of the Cave.
The bias against the spirit is reflected in the phrase 'gainful employment.' What is intended is pecuniary gain, as if there is no other kind. The bias, however, is not without its justification, as we are embodied beings subject to all the vicissitudes and debilities of material beings generally.
I am as confirmed a bibliophile as I am a scribbler. But books and bookishness can appear in an unfavorable light. I may call myself a bibliophile, but others will say 'bookworm.' My mother, seeing me reading, more than once recommended that I go outside and do something. What the old lady didn't appreciate was that mine was a higher doing, and that I was preparing myself to live by my wits and avoid grunt jobs, which is what I succeeded in doing.
All things human are ambiguous and so it is with books and bookishness by which I mean their reading, writing, buying, selling, trading, admiring, collecting, cataloging, treasuring, fingering, storing, and protecting. Verbiage, endless verbiage! Dusty tomes and dry paper from floor to ceiling! Whether written or spoken, words appear at one or more removes from reality, assuming one knows what that is.
But what exactly is it, and where is it to be found? In raw sensation? In thoughtless action? In contemplative inaction? In amoral animal vitality? In the fool's paradise of travel? In the diaspora of entertainment and amusement? In the piling up of consumer goods? In finite competitive selfhood? In the quest for name and fame? Is it to be found at all, or rather made? Is it to be discovered or decided?
It appears that we are back to our 'unreal' questions about reality and the real, questions that are asked and answered at the level of thought and written about in books, books, and more books . . . .
Holbrook Jackson would find this development, a bookless library, nauseating. (Via Joel Hunter) It is foolish for a school to discard its books in order to go entirely digital given the fragility of electronic media. More here.
The Denver Bibliophile e-mailed me today asking me what I think of his blog. I would have to read more to have a firm opinion, but it looks promising. Pay him a visit.
Mirabile dictu, my visit to The Book Gallery in Mesa this morning issued in no purchases, but I did drop a few bucks at Bookman's also in Mesa. Laziness militates against the listing of my acquisitions.
One of the pleasures of the bookish life is the 'find,' the occasion on which, whilst browsing through a well-stocked used book store, one lights upon a volume which one would never discover in a commercial emporium devoted to the purveyance of contemporary schlock. One day, after a leisurely lunch, I walked into a book store on Mesa, Arizona's Main Street and stumbled upon Holbrook Jackson, The Anatomy of Bibliomania, a 1978 Octagon Books reprint of the 1950 original. There is something of Jungian synchronicity in this, as I had recently made the acquaintance of Mr. Jackson at Michael Gilleland's erudite salon. The author describes his purpose thusly:
Thanks to open library stacks, I stumbled across the epigrams of Martial a while back. (Therein lies an argument for open stacks.) Marcus Valerius Martialis was so-named because he was born on March 1. He first saw the light of day circa A.D. 40 at Bilbilis in Hispania Tarraconensis. So far to me he seems a scribbler of no great importance, though he is entertaining, and, like Samuel Pepys, another scribbler of no great importance, he affords an insight into the times in which he lived and into the invariability of human folly. If I knew more of Martial, and more of Truman Capote, perhaps I would compare them: superficial, sycophantic, but prodigious in their quill-driving. In any case, here for leisurely consumption is one of Martial's more substantial epigrams, addressed to another Martial, his old friend Iulius Martialis:
Have you noticed that the same people who are morally obtuse enough to underline and annotate public library books tend to be the same people who are too intellectually obtuse to make good comments? If they are going to deface public property, they should at least have the decency to stun us with the brilliance of their commentary, the magnificence of their marginalia, the glory of their glosses. I don't believe I have ever read a good marginalium in a public library book.
And why do the cretins return the volumes? Having littered the margins with their precious observations, they would have some reason to keep the books.
Some punk having badly defaced a book I was about to check out, I had the librarian make a note to that effect lest I be accused of the barbarism. I mentioned to the librarian that the widespread disrespect shown to public property is an argument against socialism. He responded that it is an argument against open stacks. He had a point, but on the other side of the question:
Open library stacks allow for browsing and finding books that otherwise might have gone undetected. I was on the prowl in the BDs a while back looking for BonJour's In Defense of Pure Reason and Searle's Mind: A Brief Introduction. Searle's book hangs out at BD 418.3.S4. Nearby, at BD 418.3.S78, I spied Leopold Stubenberg, Consciousness and Qualia (1998). Though published by an obscure press, and obviously a reworking of the author's dissertation, it is turning out to be an outstanding resource. I'm glad he wrote it, and I'm glad I found it. But I might not have, had the stacks been closed.
On the other hand, open stacks allow any Tom, Dick, or Mary to cause mischief by stealing, defacing, hiding and otherwise mishandling books. A common problem is the removal of a volume and its return to the wrong position. Such a book is as as good as lost. A librarian acquaintance tells me that the problem is worse than one might think.
No doubt there are other considerations relevant to the open/closed question. But for the moment, I'm for open stacks. In a society as tolerant of bad behavior as ours is, however, one wonders how long libraries can remain unprotected.
A book is a man at his best. Who knows what Plato was like in the flesh? Maybe he suffered from halitosis. Perhaps he was unbearably domineering. But in his books I have him at my beck and call, for instruction, uplift, or just to keep the pre-Socratics from improperly fraternizing with Aristotle.
Each book on my shelves is a window, a window opening out upon a world. From Aristotle to Zubiri, window after window, world upon world . . .
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