Morning Meditations: Election Day

Hilary is off to her post as an election judge, and I’m facing a blank grayish day. It starts with a mug of French roast coffee and a CostCo croissant from the freezer.

Are they any good? At fifty cents apiece they’re quite good. The ones at Patisserie 46, at $6 apiece, are only slightly better. And they’re a half-hour drive away.

I can remember a time when the only place in town you could get good croissants was the New French Café. This was followed by the era that produced two important works: The Preppie Handbook and Real Men Don’t Eat Quiche. From there, it was but a few short steps to the January 6th riots and the first major attempt to overthrow a freely elected U.S. government.

Before rosy-fingered dawn had shown her smiling pink face, I’d already done the Wordle and Connections, and read Paul Krugman’s latest column, in which he restates the (to some of us) obvious fact that the American health care system has been largely government subsidized for decades. He goes on to describe the private insurance industry as “parasitic.”

Everyone should read this column, but few will read it. I would go farther and suggest that all government activity is by nature socialistic. Good governments handle their responsibilities sensibly; bad ones don’t.

Krugman follows up the reasoning and the statistics with a popular song, as usual. Today it was “Closer to Fine.” I didn’t recognize the Indigo Girls. (They were after my time.)

I'm trying to tell you something 'bout my life

Maybe give me insight between black and white

And the best thing you ever done for me

Is to help me take my life less seriously… 

By now, so many popular musical groups are “after my time” that I can hardly make it through the daily crossword puzzle. “Lead singer of REM, Michael _____.” If they didn’t do a half-time show at the Superbowl, I’ve never heard of them. I just watched Help for the first time the other day—on DVD. (I liked it.)

Right now my main concern is to determine which translation of The Odyssey is best. The Emily Wilson version that I requested arrived at the library the other day. I’m finding that the iambic pentameter doesn’t really flow. She might just as well have straightened it out into prose paragraphs.

Of course, any translation will be radically different from the film, a medium that even in the surest hands lacks the tools to bring the lyricism of the original to life.

Down by the stony trail they made their way

As far as Clearwater, not far from town—

A spring house where the people filled their jars …

And round it on the humid ground a grove,

A circular wood of poplars grew. Ice cold

In runnels from high rock ran the spring,

And over it there stood an altar stone

To the cool nymphs, where all men going by

Laid offerings.

Yesterday was a marvel of serendipitous conversation. We chatted at length out in the street with our neighbors Brendan and Sara. They were hard at work digging up a rectangle of bare ground the local energy company had disturbed while installing a new gas line. We discussed the neighborhood owls, Brenden’s success at selling odd pieces of junk on Facebook Marketplace, and the deterioration of their mini-camper, which hasn’t left the driveway all summer.

Our next-door neighbor Rocky was also out in her yard—a rare occurrence. Brendan told me she bought a robot lawn-mower, and it seemed she was trying to program it with her phone. 

We might have stopped over to say hi, but we were heading down to Edina to pick up a book-club book from some friends. They were expecting us. We sat in their imaginatively landscaped front yard sipping drinks that Michel concocted in a big wooden bowl with fresh limes, Brazilian rum, and salt. Conversation roamed from the nature of “borderline personalities” to office politics at Metro State to the rising stars on the women’s tennis tour. Michel later brought out a succession of choice morsels from the kitchen. I might call them cheeseballs or bruschetta; he would call them acılı ezme or bolinho de aipim.

Late in the afternoon I took some newspapers out to the recycling bin and ran into our neighbor Brian, out for a walk with his daughter, Vivian. He’s seldom around; we chat maybe once a year.

“How’s the sound-track industry treating you,” I asked him.

“It tanked. My sponsor lost his funding. Now I’m installing audio systems.”

“Well, at least it gets you out of the house,” I said.

Vivian has grown in the course of a year. “Gee. Are you in college now?” I asked.

“I’ll be a high school junior next fall.”

Favorite subject? “English, I think.”

Good answer. All young people should read Middlemarch, All the King’s Men, Notes from Underground, and A Farewell to Arms, don’t you think? But who knows? Maybe she’s been reading Gravity’s Rainbow, Bel Canto, Olive Kittridge, and Bright Lights, Big City?

Now the sun is out. Rising. Along with the heat. It's the same thing every day, but with variations. The hummingbirds are starting to get belligerent around their red plastic feeder. 

"Take it easy, fellas. There's plenty for everyone."

And the catbird is devouring the berries on the dogwood. Cats and dogs.   

Any time now, I'm going to go vote down at the fire station. While I'm at it, I might as well check the water clarity at the bridge above Bassett Creek. It's getting better, year by year. 

Chalk it up to the efforts of the Bassett Creek Watershed Management Commission.  I wonder who's paying for that ...

Summer Reading: Three Japanese Novels

 

Convenience Store Woman is a novel about—guess what—a woman who works in a convenience store. There’s nothing so unusual about that, but Keiko has been doing the same job at the same store, part time, for eighteen years. She likes it, and she’s good at it. The position is lowly, but Keiko shoulders her responsibilities with utter dedication and professionalism. It’s basically her life.

Keiko knows she’s a little different. In the novel’s opening pages, she relates the story of a schoolyard fist-fight she witnessed as a child. All the kids were standing around shouting “Break it up! Break it up!” Keiko picked up a shovel, knocked one of the belligerents unconscious, and considered she’d done a good job. “I still don’t see anything wrong with what I did,” she tells us.

But Keiko isn’t driven by irrational or antisocial impulses; she just likes to keep order and make sure everything’s in its proper place. Much of the novel—which sold more than a million copies in Japan—deals with the minutia of her day, managing inventory, re-ordering products, setting up special sales depending on the season, tending the cash register, and remaining forever cheerful in the face of customer requests throughout her shift.

If I happen to enjoy reading about such things, it might be because I worked in a book warehouse for twenty-odd years, so I’m familiar with the satisfactions that such work can sometimes provide. That might also explain why I enjoyed the German film In the Aisles (2018).

But just when things start to get tedious, author Sayaka Murata gives her story a twist in the form of a new employee, Shiraha, hired by the manager out of desperation during a busy season. Shiraha is a loser, a slacker, an arrogant miscreant, practically homeless. Needless to say, he and Keiko don’t get along …

Tokyo Express, originally published in 1958, has the look of a mystery novel. It focuses on the question of whether an apparent murder/suicide on a lonely beach on the southern tip of Japan might actually have been a murder. But there is never more than one real suspect in the case, and from the early chapters to the end of the book, Inspector Mihara spends nearly all his time trying to break that suspect’s seemingly water-tight alibi. There are three or four “Why didn’t I think of that sooner?” moments, plenty of interviews with subsidiary characters, and lots of analysis of train schedules, all of which establish an atmosphere of mild intrigue. But the fact that the book’s first few chapters focus on the behavior of two waitresses and an eminent businessman with ties to a government scandal would be hard to explain if he weren’t somehow connected to the crime … presuming  there was a crime ...

 The Summer House follows the early career of an inexperienced and sometimes dilatory architect, one Tōru Sakanishi, who, by a stroke of luck, gets hired on to the firm of master architect Shunsuke Murai. Murai needs some help: he’s preparing an entry for a competition the design Japan’s National Library of Modern Literature. In the past, he has avoided such competitions, preferring to work with clients who know and appreciate his quiet, subtle style. It’s almost as if he knows he’s approaching the end of his career. And perhaps his life.

Little by little, Sakanishi picks up the rhythms of the architectural team, which has moved up to a mountain retreat to work on the project together. He’s eager to make himself useful, though the tasks he’s given seldom have much to do with the competition entry itself. It takes him a while, for example, to catch on to the fact that in Shunsuke’s world, it’s taboo to sharpen your pencils after 5 p.m.

As the summer passes, meals are shared, errands are run. We listen in on discussions about furniture design, acoustics, the proper location of fireplaces, and sundry other architectural issues. In the course of his narrative Sakanishi also drifts into lengthy digressions on the careers of Frank Lloyd Wright (with whom Murai studied as a youth) and the Swedish architect Erik Gunnar Asplund, whose famous design for the Stockholm Public Library has captured Murai’s interest.

Among the team are two women, Mariko and Yukiko, and Sakanishi takes a liking to them both, adding yet another subtle, almost unspoken ripple to the stream. Murai himself rekindles several personal connections in the mountain neighborhood, where he’s been coming for decades. Meanwhile, under an atmosphere of professional calm and unspoken reverence for the master, weeks pass, months. The competition deadline approaches.

Author Matsuie won Japan’s prestigious Yomiuri Prize for this, his first novel. He succeeds in transforming what might have been a plodding narrative filled with attestations of respect that we can acknowledge but have been given no reason to share, into an exotic and atmospheric whole, where relationships between walls, chairs, books, and people are in constant flux, restrained by patience and tact, buoyed by a sense of balance and proportion, fueled an unspoken affection, and threatened by the passage of time.  

The News from Campus

I have a soft spot in my heart for things related to campus life. There’s something “cool” about those years you spend learning things while doing crumby part-time jobs and hanging out with your friends. And in more recent years, Hilary and I have wandered over from time to time to see a play or an opera staged by the music department. I've attended a few programs hosted by the Carlson School of Business, the Heller School of Economics, and the English Department. I taught a class on the St. Paul Campus for several years as part of their Compleat Scholar program. And now that I think about it, I was once invited to join the programming committee for the West Bank Film Society. 

So when I received an email from the University of Massachusetts/Boston inviting me to join a focus group to discuss ways campuses can “engage with older adults in the community” and “foster intergenerational interactions,” I signed up. Why not? The meeting would only take an hour, and I would receive a $50 Amazon gift card as a reward for my efforts.

I was a little proud of myself for noting that the meeting was scheduled in Eastern Daylight Time. That meant that the 2 p.m. Zoom session would be starting at 1. But when I tuned in, the session was almost over. The moderator invited me to return in an hour, when a second session was scheduled to start. That gave me time to refer back to the original email invitation, which specified Fri, May 22, 1:00 – 2:00 EDT. My mistake. (Perhaps this faux pas established my bona fides as an elderly person struggling to come to grips with the complexities of the modern campus world.) 

I was surprised to discover, in any case, that both of the sessions—the one I’d missed and the one I attended—were made up entirely of women, all of whom were employed at college campuses in Massachusetts. Quite a few of them seemed to know each other personally. It struck me as odd that they were all academics or administrators. None were average citizens expressing concerns about campus access--the things that the panel was purporting to address.

Except me.

The facilitator was articulate and well-organized. She had drawn up a series of questions, and also mentioned how much time she planned to devote to each—five or ten minutes—before initiating discussion. The questions were broad, on the order of “How can colleges and universities support accessibility, navigation, mobility, and safety for all ages on campus?” and “What discourages or prevents older learners from coming to campuses?” Within the confines of the time limit, our answers were inevitably superficial. Concerns about crime? Better campus lighting, more cops. Navigation? Kiosks with maps. Parking? Take a bus. And so on.

The section that seemed most fruitful to me explored ways to connect older students to academia by scheduling classes and events off-campus. Although I tried to maintain a low profile during the discussion, I couldn’t resist mentioning the Osher Lifetime Learning Institute, which supports learning programs at more than 250 universities around the country, with classes held in local churches, high schools, libraries, and online. I also mentioned the numerous readings and educational programs hosted within our local Hennepin County Library System, and the city-wide system of motorized scooters that make it easier for older adults to traverse the sprawling U of MM campuses.

(The idea of older people riding around on scooters may sound absurd, but in the minds of the panelists, a twenty-five year old would be considered an “older” returning adult. Anyway, isn't this a prime examle of the much encouraged "thinking outside the box"?)

With about three minutes left in the hour, someone brought up the issue of Zoom classes, which obviate the challenges involved in negotiating a college campus entirely. “I think they’re great.” I chimed in. Someone countered with a remark on the order of “but then you miss the interactions between student and teacher and among the students themselves.”

“That’s true to some extent,” I said. “But in the classes I teach on Zoom, there’s a lot of useful interaction going on between students in the chat—questions being answered, enthusiasms being shared. Far more than in a "live" classroom. And everyone has the opportunity to email me directly after class with questions, observations, or challenges to my remarks.”

I might have gone on to observe that quite a few people in my classes would never dream of leaving their assisted living arrangements to attend a class ten (or two hundred) miles away on a 400-acre campus serving 50,000 students. In my most recent class there were students from as far away as Crosby and Lac Qui Parle.

What I did says was: “More than 160 people registered for my most recent class. You’re unlikely to reach a third of that total in a college classroom.”

I might also have mentioned, as an aside, that Luther Seminary, after more than a century of operation in the beautiful St. Paul neighborhood of St. Anthony Park, now plans to sell its entire campus and reincarnate itself as a more lean and nimble institution, responding to the reality that even now 70 percent of its students attend mostly online. 

So many avenues to explore, so little time!

The question that remained most forcibly in my mind as I switched off the Zoom portal was this: to what extent, in its efforts to expand inclusiveness and nurture “community,” is the university willing to shed its dedication to "higher" education and refashion itself as a purveyor of community ed?     

Any professional educator will confirm that learning styles differ from person to person. At the U of MN, anyone over the age of 62 can audit courses for free and earn credits for only $20 apiece. That’s a good deal, though it doesn’t appeal to me much. I don’t need credits at this late date. And although some professors can be inspiring, my eight years on campus back in the 70s convinced me that many of them aren’t. In such cases, I’d rather just read the book.

My plan, all along, had been to devote my $50 Amazon credit to buying books that I might otherwise have shied away from as too esoteric, too expensive, too dense. The books I chose were Transcendence for Beginners by Clare Carlisle, What’s Eating the Universe by Paul Davies, and Leave Me Alone and I'll Make You Rich: How the Bourgeoisie Deal Enriched the World, by Deirdre McCloskey. 

That should keep me occupied for a while.     

 

Spiritual Activities

A recent poll by the Pew Research Institute asked people a number of questions about their beliefs and their “spiritual life.” One of them was:

Do you do one or more of the following things for spiritual reasons at least once a week: visit a nature spot, listen to music, exercise, look inward, practice yoga or meditate.

I was surprised at the results, which were broken down by state. Mississippi topped the chart, though only 75 percent of respondents answered the question in the affirmative. New Hampshire came in dead last, at 48 percent. Minnesota ranked tenth from the bottom, at 56 percent.

Mississippians also reported the highest “spiritual well-being,” with 48 percent claiming to have achieved that state. In Minnesota, barely one in three made that claim. We hard-headed Minnesotans did even worse when it comes to “feeling the presence of something beyond this world.” Third from the bottom!

A more careful look at the results brings out a few contradictions, however. When respondents were asked if they believed in a spirit or soul, four fifths in even the most skeptical state, Oregon, answered in the affirmative. Yet only 29 percent of Oregonians believe in “the presence of something beyond this world.”

This contrast highlights the crux of the issue. How can it be that so many people believe in a spirit or soul, yet not feel the presence of something beyond this world?

The obvious answer would be that they consider spirit or soul to be entirely immanent—that is to say, of this world. But wouldn’t that be tantamount to saying that spirit is matter? For myself, when I “look within” and contemplate my own soul, the notion of “matter” never enters my mind. I might think of such things as obligation, exhilaration, promise, or contingency. I might revive the childhood question of why I happen to be me, and not someone else. Any and all of these responses produce a moral frisson that’s both exhilarating and slightly scary.

But if spirit isn’t matter, what is it? Where did it come from, and why have I been saddled with this particular speck of it? (And who is the "I" to which I referred just now?)

The Pew questionnaire wasn’t designed to probe these subtle issues, and right now I’m not in the mood for such things, either. I only wanted to observe that when I read the question with which I started this piece, my reaction was: “Only once a week? I do several of those things almost every day.” Sure. Lucky me. But can I honestly say I do them “for spiritual reasons”? Why else? Spirituality and good feeling aren’t mutually exclusive.  On the contrary, they often work very well together. 

Though I'm not entirely sold on the idea of exercise.

Do you do one or more of the following things for spiritual reasons at least once a week: visit a nature spot, listen to music, exercise, look inward, practice yoga or meditate.

 

Ice Shanty Village 2026

The official name is “Art Shanty Projects” but I prefer to call it the “Ice Shanty Village.” It’s been a yearly gathering since 2004, though the location has changed a few times: Medicine Lake, then White Bear Lake, and now Lake Harriet. I’m wondering if it might even have been held in Stillwater at some time in the distant past. A few years ago, when the weather wasn’t cooperating, they set up the shanties on land.   

Wherever it pops up, the village consists of whimsical and sometimes elaborate structures—ice houses, basically—that have been created to advance a civic value, a scientific concept, or a mode of personal expression, and spread out across the ice with no apparent order or logic. Some function as performance venues. One shanty invariably serves as a Digger store, offering second-hand hats, scarfs, sweaters, and gloves to anyone who’s ventured out on the lake without the proper wraps.

Though the themes of specific shanties are often serious, the entire operation is conceived in the childlike spirit of “let’s build a fort.” Bike races are held from time to time—they provide the bikes--and there’s a kite day, too. In previous years we’ve come upon aerobic exercise classes, lip-synching contests, flamenco mini-juergas, and scenes from La Boheme. Years later, I’m still ruing the day we arrived too late to see a performance of “Waiting for Godot” on skates.

It was cold yesterday—we’d decided not to go—but patches of blue were appearing in the sky here and there, and next week is forecast to be colder. We were reading in front of the fire when it suddenly seemed like the perfect time to take a break before the afternoon got too dark.

“Let’s drive down the parkway to the ice shanties,” I said. “Maybe we’ll snag a good parking lot near shore. And if we don’t, we can just call it an afternoon drive and come home.”

By the time we got to Lake Harriet the clouds had returned, but we got lucky with the parking. (In previous years we’ve chosen to park in the neighborhood nearby, usually too far away.) And it wasn’t really that cold. The bad news was that the ice on the lake had only a thin veneer of loose snow on top, and it was slippery. But there were plenty of people wandering around, reading the signs, entering the shanties to warm up, or chatting with the creators about their shacks.

The shanties drawing the largest crowds seemed to be highly interactive. One was a witch’s candy house, inside of which they were concocting some sort of potion. Outside, a second group had formed to recite a curse together—perhaps to rid the city of demonic ICE agents. (Good idea!)

A few shanties away, a three-piece rock band was pounding away aimlessly on some bass guitars, as if they were just learning how to play. But perhaps they were just expressing their frustration that their shanty was located in the far corner of the village, a little off the beaten path.

Inside the Yellow Submarine shanty, you could get a look at images taken at the bottom of Lake Harriet through fake portholes. Not far away, a large group of heavily clothed visitors was square-dancing to a three-piece string band enclosed in a plastic bubble.

promenade left with your left hand ...

The caller was standing on a small stage outside with a mic. “Second-hand left, dosey-doe, and round the corner.” She was good.

A biologist was giving a lecture in the beaver dam house, constructed mostly of thin reed window-blinds. it was too crowded to enter, but we spent some time admiring the colorful papier-mache fish dangling from strings outside, designed to evoke the beaver’s largely underwater habitat.

One shanty focused on the notion of inescapable trade-offs. In order to feed the fire, you had to pull a slab of firewood off the wall outside, thus increasing the draft inside. Another option would be to spend some time outside in the cold, sawing new planks for the walls … or the fire.   

Near the entrance to the village, we passed a booth consisting of a large array of small chalkboards, upon which passers-by had taken the time to complete somewhat personal statements. Most of the statements were phrased as double-negatives, and I had a hard time determining precisely what was being said. For example: “I don’t try to not need ….” One of the answers was “drugs.” A second, scrawled on the same slate, was “financial planning.” Another statement began: “I know I want to not try ….” One of the answers was “gourmet mac and cheese.” A second was “insomnia.”

From first to last, it was a cheery and heartening scene. And the fun continues next weekend. Details here.

 

Homage to Mercury

There’s moisture in the air again. I'm sure you've noticed. It's raining. It’s still dark at 6:45, but on a clear day, Jupiter is bright and high in the western sky, and the sun is brilliant on the ungainly heaps of snow. On a clear day, it also streams in above the piano on a lower plane than at any other time of the year, shoots across the room, and comes to rest on the light switch in the hall. 

Mercury is the god of quick changes, I think. They say you can see it just before sunrise in the southeast these days. I haven't made the effort, but I can see its influence everywhere.

It all began with a dreadful cold snap. During that bitter spell, we sat in the den by the warmth of the Jøtul stove, though we might just as well have been up on the North Shore. As usual in such situations, I had a stack of books by my side on the couch, including Petrarch’s Bucolicum Carmen, a biography of Erik Satie, a slim book about aesthetics by Bence Nanay (part of Oxford’s Very Short Introduction series), and a collection of essays by John MacQuarrie called Studies in Christian Existentialism.

Also near at hand was my journal, into which I occasionally jotted a few notes. For example:

“Nanay rejects both beauty and pleasure as foundations or standards for aesthetic judgment. In fact, he rejects judgment itself, preferring the term “analysis.” He quotes Susan Sontag, who characterizes aesthetic experiences as ‘detached, restful, contemplative, emotionally free, beyond indignation or approval.’ Evidently Sontag didn’t go to the movies much.”

The weather turned that night, and the next morning we went on a spectacular ski, following Tornado Alley south in bright sun through the woods, under Highway 55, across Bassett Creek, and around a loop through the white pines just north of Glenwood Avenue. We've walked these grounds many times, but had never skied them before. The freshness in the air was genuinely intoxicating. 

In order to make the most of it, I shoveled two feet of snow off the deck and oiled the track on the garage door, which was squeaking something terrible. (Alas! It still is.) Then I split a few pieces of the firewood stacked in the garage  into narrow strips for kindling, which will come in handy sooner or later. It won’t stay this warm for long.

The next morning the air was just the same, but the snow had crystalized during the thaw, and we left the skis at home during our morning ramble down alongside the creek.

Last night the rain arrived, slightly weird, but still atmospheric. 

This morning I was cleaning up some emails from Earth/Sky News and was cheered to learn that the universe, like me, is slowing down. The theory had been that it was not only expanding, but accelerating. New research offers a more reasonable view. In findings published November 6 in Monthly Notices of the Royal Astronomical Society, a team of astronomers argued that “the universe is in a phase of decelerated expansion.” 

Here's the gist: Early arguments for accelerated expansion were based on measurements of distance to faraway galaxies using Type 1a supernovas. These supernovas were regarded as the universe’s “standard candles,” but new research suggests that their brightness is related not only to distance, but also to the age of the stars that created them. Once you factor that information in, the data suggests that the universe expands and contracts like an accordion, rather than expanding and thinning out with relentless and ever-increasing speed.

I like that idea, and Empedocles would have liked it, too, I think.  

Advent Meditations

The Pope in Nicaea.

The new Pope. A wonderful man by all accounts, and better yet, he’s from Chicago!

A few weeks ago he paid a visit to Nicaea, in Turkey, in honor of the 1,700th anniversary of the Council of Nicaea. Bishops from many nations gathered there in 325—hundreds if not thousands of them—to deliberate a wide variety of issues. (Who paid for the lodging, the food, the enormous travel expenses? The Roman state.) 

At the top of the agenda was the question of whether Jesus existed before his birth in the manger in Bethlehem. The Arians said NO. At the council this position was ruled a heresy. It was deemed imperative to underscore the position (we can hardly call it a “fact”) that Jesus was of “one substance with the father” since the beginning of time, and perhaps well before.

To most people who were raised in Christian traditions the issue isn’t that important. For many, the most enduring result of the council was the introduction of a new prayer—the Nicaean Creed— alongside the somewhat shorter Apostle’s Creed. Most people find the Apostle’s Creed easy to remember. The Nicaean Creed? Not so much.  

At any rate, I never got the hang of it. Yet the rhetoric did sink in, to the extent that I began to wonder what a “substance” actually was, from the metaphysical point of view. I’m still wondering.

It’s a good question. But at Christmas time another question perhaps looms larger: Was Jesus ever really a baby? Would he be “of one substance” with the Father during that rudimentary phase in his earthly ontogeny?

It might seem like a frivolous question, if not a blasphemous one, but it cuts to the heart of the Christmas event. Aside from the lights, the music, the gatherings and the food, it seems to me that people are often moved by what I might call the rural simplicity and innocence of the event.

Let me suggest that Christmas is the most evocative time of the liturgical year, in part, because it's the least didactic. The gold, frankincense, and myrrh are dazzling and exotic; we don’t really care what they symbolize. The Star in the East could be any star, if it’s bright enough to attract our attention. (Stars are cool and mysterious, especially in the deep winter night.) We can forget, for the time being, the sometimes dour, gnomic, and prescriptive episodes in Jesus’s adulthood, and enjoy the aroma of balsam, the sweet buttery taste of a spritz, or the slightly edgy bite of a home-made pepper kaka, hot out of the oven. And also, perhaps, a vaguely delirious sense of cheer and hope.  

Family memories resurface. Some of them are “magical,” while others may remind us, painfully, of how naïve and self-centered we used to be—and probably still are. 

But there is no need to dwell on such things during these celebratory days of darkness and light. Better simply to relish the color, warmth, and togetherness that are pleasantly adrift on a mysterious something. Is it time? Or substance?

Re-Inventing the Renaissance

The title of this thick orange book—Inventing the Renaissance—intrigued me, and also the subtitle: The Myth of a Golden Age. I checked it out of the library the other day, surprised to imagine that at this late date historians still cling to idealized “periods,” and that other historians feel the need to let us all know that such categories are perhaps helpful as mnemonic devices but useless as categories of judgment or deeper understanding.

I somehow overlooked the fact that the purpose of a book title is to sell the book. Looking back at other books along similar lines that I’ve purchased in recent years—The Dawn of Everything: a New History of Humanity (2021); Time of the Magicians: Wittgenstein, Benjamin, Cassirer, Heidegger, and the Decade that Reinvented Philosophy (2018); Magnificent Rebels: The First Romantics and the Invention of the Self (2022)—I can see that I’ve been a sucker for such ambitious popularizations … but I don’t regret it.

And the same can be said for Inventing the Renaissance. It’s written by a scholar, but it’s not really a scholarly work, except by chance. It’s a chatty and insouciant look at the world of academic history, impressively larded with anecdotes about Renaissance figures—she knows the era well—but more seriously interested in the historiographic questions to which that vague and slippery “age” give rise.

The author, Ada Palmer, teaches at the University of Chicago. She also writes science fiction, which no doubt gives her additional insight into how a world or a social milieu takes on body through the accumulation of specific details which have been selected with a given end in mind. (Gee. Historians do that too.) She seems more interested here in stirring the hornet’s nest of controversy regarding the ways historians have assayed the Renaissance than in providing the reader with anything resembling an accurate picture of the era.

In short, this is not a book I’d recommend to someone who’s curious about Italian culture during the early modern period. You’d be better off reading Burkhardt’s The Civilization of the Renaissance in Italy (1860), or Bernard Berenson’s Italian Painters of the Renaissance (originally published as independent essays between 1894 and 1907). If you’re interested in the science of era, why not try George Sarton’s Six Wings: Men of Science in the Renaissance (1957)?  

In fact, there is no easy way to come to grips with the Italian Renaissance, because it’s a welter of widely divergent personalities, jurisdictions, ideas, images, and events. Perhaps this explains, in part, why so many people are fascinated by the era. It’s rich in color and detail, but the political details need not concern us much. Whether Florence dominated Siena (50 miles away) or conquered Pisa (fifty miles away) has little bearing on the course of European history or the issues we face today.

Palmer narrows her field of view almost immediately to Florence itself, and proceeds to weigh various theories as to why such a focus might be justified. Might it be the banking industry that developed there? How about the vaguely “democratic” form of government?  Florentine art isn’t too shabby, either: Brunelleschi, Donatello, Masaccio, Botticelli, Leonardo, Luca della Robbia, Fra Angelico, Filippino Lippi. And how about the Neoplatonic philosophy of Ficino, Pico, and other lesser lights? It’s an impressive roll call for such a middling conurbation, though Florence’s population in 1450 is estimated to have been around 60,000, making it one of Europe’s larger cities.

And to top it all off, we have Machiavelli! Personally, I find his remarks about selling firewood more interested that his analyses of political life. Perhaps Palmer would approve!

Rooms could be filled with the books have been written about the art and culture of Renaissance Florence, of course. Palmer mentions quite a few that piqued her interest as a youth, many of them written in the early twentieth century by women who had married into lesser Italian nobility. (None of these works, she adds, are considered historiographically reputable these days.)

In any case, Palmer, tends to keep her attention more narrowly focused on such nagging (yet pertinent) questions as: What is a “humanist”? On this question opinions differ. Many definitions are vague, though most scholars find it convenient to agree that a Renaissance humanist differs markedly from nineteenth-century "secular humanist." Renaissance humanism wasn’t a religion; it was an educational niche. And the word humanista, back in the Renaissance, referred merely to whoever taught that bundle of subjects. Whatever a Renaissance humanist may have been, scholars are pretty well agreed that Petrarch was among the first of them, and probably the greatest.

Palmer informs us that there was an uproar within academic circles when Paul Oscar Kristeller included two humanists in his book Eight Philosophers of the Italian Renaissance (1965). Why? Because humanists might be good Latinists, but that doesn’t mean they contributed anything to philosophy. The moral and aesthetic “concepts” they fiddled with usually came straight from Cicero.

But such remarks drive me immediately to hunt out Kristeller's book on the shelf--no easy task. The introductory essay on Petrarch is a good one. To begin with, Kristeller emphasizes the personal nature of Petrarch's remarks, highlighting "the eminently personal, subjective, and as it were, individualistic character of all his writings. He talks about a variety of things and ideas, but essentially he always talks about himself,  about what he has read, and felt."

Yet Petrarch is also reaching for a formal and objective understanding of things, and this quest comes to a head, in Kristeller's view, in Petrarch's appraisal to the relative importance of will and intellect:

It is safer to cultivate a good and pious will than a capable and clear intellect. The object of the will is goodness, the object of the intellect, truth. It is better to will the good than to know the true ...

The issue of Renaissance humanism--its character and value--is but one of many that Palmer addresses in her lively book. It's an example of her willingness to cheerfully expose us to the behind-the-scenes disputes that divide university departments into cabals and camps, perhaps more so that actually engaging with the issues. She’s an academic herself, but her shoot-from-the-hip style is anything but academic. She’s having fun, airing both her many enthusiasms and her dirty laundry in public, and she doesn’t seem to mind bringing us along for the ride. 

The one rambunctious judgment for which it would be difficult to forgive Palmer is her description of the Italian historian and philosopher Benedetto Croce as a fascist. On the contrary, Croce was a beacon of liberalism throughout the Mussolini era, and everyone knows it. As the Italian historin Momigliano puts it:

"The liberty Croce spoke about was not just a philosophic notion. It was the liberty our fathers had won for themselves in the revolution and on the battlefields of the Risorgimento. Croce represented a constant reproach to Fascism, a constant reminder of what we had lost—freedom and honesty of thought, especially in matters of religion, of social questions and of foreign policy, tolerance, representative government, fair trials, respect for other nations and consequently self-respect."

Yet for the most part, subsequent generations of Italian scholars have resented the man ever since. They have not been inclined to reread him. 

Palmer does herself no credit by joining that bandwagon. 

Meditation on Peaks

I suppose those maps you see in the newspapers and online showing areas of “peak leaf color” serve a purpose. But anyone who spends a lot of time outdoors is likely to notice that the show begins in early September and goes on for several months. By early November the basswood tree in our front yard is bare while the silver maple out back is still green, though it’s looking a little pale. The branches of the sugar maple nearby spread their brilliant—I would almost say buttery—yellow leaves above the garden. Meanwhile, the Norway maple that I can see from where I sit here at the computer is kaput.

The concept of “peak” color begins to sound misleading and even misguided.

I’ve raked the front yard three or four times by now. It’s an excuse to get out into the cool and marvelous afternoons, and say hi to a few passing dogwalkers perhaps. Besides, our weekly yard waste pickups run 'til Thanksgiving. That bin can’t handle everything, but it helps.

I am amused repeatedly by the fact that if I rake half of the yard one day, the next day the leaves will once again be distributed evenly over the entire expanse. How can that be? As I rake, I ponder whether the effort of raking lightly three or four times is equivalent to the effort that would be required to rake the entire yard only once after all the trees are bare. I’m not terribly interested in the answer to this question, however. The best time to rake is when you feel like raking.

I have also been in the habit of grinding up the leaves with a lawn mower. They say it’s good for the grass.

* * *

Whatever else it may be, autumn is peak walking season. Fresh cool air, low sun, few birds. And yes, the color. Grabbing the fading light while we can, then home to a fire in the fireplace, perhaps. It’s the same cozy, and perhaps slightly melancholy, feeling, year after year.

The biologist Rene Dubos explains:

On the one hand, the external manifestations of human existence change continuously and at an increasing rate under the influence of social and technological innovations. On the other hand, man’s anatomical structures, physiological pro­cesses, and psychological urges remain in phase with the cosmic conditions that prevailed when Homo sapiens acquired his biological identity.

Though we may live in cities, in other words, we re­spond to changes in our environment the same way the Neanderthals did. Nor, in Dubos’s view, are our seasonal moods driven entirely by changes in light.

The behavioral patterns associated with the sea­sons cannot entirely be accounted for by changes in temperature or in the luminosity of sky. They have their seat in the genetic constitution and originate from a time in the evolutionary past when man lived in such direct contact with na­ture that he could survive only if his bodily functions and his mental responses were pre­cisely geared to the sea­sonal rhythms of nature and the availability of re­sources.

I don’t see how genetics can entirely account for the immediate emotional impact of mer­curial fluctuations in air pressure, cloud cover, tem­perature, or light, however. When I step out onto the deck on a cool autumn morning, sights, sounds, and smells that weren’t there even a few days ago incite me to rhapsodize. Low light, frost on the deck, dew in the long pale grass, and the chrysanthemums, which the Chinese associate with the beauty and melancholy of the season:

           I remember, when I was young,

How easily my mood changed from sad to gay.

If I saw wine, no matter the season,

Before I drank it, my heart was already glad.

               But now that age comes,

A moment of joy is harder and harder to get.

And always I fear that when I am quite old

The strongest liquor will leave me comfortless.

Therefore I ask you, late chrysanthemum-flower,

At this sad season why do you bloom alone?

Though well I know that it was not for my sake,

Taught by you, for a while I will open my face.

                               —Po Chü-i, (812)

The penultimate line of this little gem, in which the poet acknowledges the radical separation between his fate and the ebb and flow of his circumstances, seals its modest beauty.

      

The Trouble with Transcendence

It was a fine weekend, cool and sunny, and gardening was on our minds. I sometimes file such thoughts under the heading “futile gestures,” based on decades of experience, but it did seem to be worthwhile addressing the large bald spot in the front yard, brought on by laziness, neglect, and two years of drought. And it’s hard to resist the urge to head down to the north-side downtown farmers’ market when the sun is low and bright and the neighborhood great-crested flycatcher is shrieking.

We arrived before eight only to discover that construction work has obliterated our favorite parking spots, and we ended up under the freeway overpass, happy to have found a slot but slightly worried if we’ll be able to get out of it later.

But these are fleeting anxieties when there’s life and color everywhere and your heart is swelling with the joy of the morning. We wandered the three long aisles, where the stalls often spread out into the street. Ignoring the vegetables, we focused on herbs, tomatoes, and those ever-illusive annuals that will grow well in shade yet offer bright summer-long color. Such plants don’t really exist.

Hilary had already planted some impatiens. We rejected the begonias and the torenia, and arrived back home with tomato plants and herbs. (I’d forgotten about browallias—my favorites—entirely!)

The wonderful smell of grilling bratwurst was everywhere, but we prudently returned home to a perfect late-spring lunch of bruschetta and grapes, after which we set to work planting. I prepared the soil in our little vegetable garden alongside the driveway, pouring on half-empty bags of manure and “soil enrichment” and then working them into the bed. Then Hilary got to work planting while I went out back to dig up some of the lily-of-the-valley that’s slowly creeping toward to deck, year by year.

At one point I noticed that Brendan, our neighbor across the street, was loading his canoe into the back of his pick-up, and I went over to chat.

“It’s such a nice day,” he said. “Sara and I are going out in the canoe. Have you heard of a place called the East Mississippi River Flats? It sounds like it would have lots of backwaters to explore.”

“Yes, I have heard of it,” I said. “I used to run a parking lot down there. But I wouldn’t recommend it as a launching place. It’s just a straight shot down the river from there. And how would you get back to your car?”       

We kicked around a few other ideas. “How about the Rice Lake Chain of Lakes? Or a simple paddle on Wirth Lake, which is practically right down the street?” Then we got to discussing what to do with our lawns. His looks pretty good. “You’ve got so many trees,” he said. “No wonder your lawn is struggling,”

“Yours is pretty good,” I said. “And Chad’s looks great. But he has full sun, and Sean told me the fertilizer company has already done four applications.”

We were soon on the neighborhood news—“Did you hear that Elfie’s furnace went out last winter?” By that time Brenden’s wife, Sara, had come around the house, and she and Hilary were already deep in conversation.

I realize there’s nothing extraordinary in all of this. On the other hand, maybe it’s a vision of perfect harmony, peace, and light, albeit on a very small scale.

While I was turning over the soil in our garden strip, I was reminded of a scene from Woody Allen's great early film Love and Death. One of the characters, I don’t remember who, says with great enthusiasm: “I have a piece of land…and I plan to build on it someday.” He’s holding a small piece of sod in outstretched hands.

On a loftier scale, I’m just now reminded of a few lines from T.S. Elliot’s Four Quartets. that I became acquainted with at about the same time.

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

Even way back then, those lines irked me. Why not start knowing the place right now?

 

Remembering Mario Vargas Llosa

Nobel laureate Mario Vargas Llosa died a few days ago. He was well-known at one time for both his novels and his probing intellect. As a journalist for the Atlantic put it in a recent obituary, “His style was urbane, his research encyclopedic. His language was beautifully elastic.”

I know nothing of Llosa’s novels, though I see one or two here on the shelf. And of his turbulent personal life I know only what I’ve gleaned online in the last twenty minutes. But I’ve enjoyed reading the man’s essays for years.

For the most part they were written for newspapers in Madrid and syndicated throughout the Spanish-speaking world. That’s a good thing, in so far as it makes it likely they'll be self-contained nuggets of reasoning and description written in an accessible style and directed toward a wide audience. Ortega y Gasset hoed that same row a few generations ago, and so did Javier Marias more recently.

Llosa’s essays have been collected in several volumes. The two that I own and return to fairly often are The Language of Passion and Making Waves. Dipping into these collections is like reliving the last half century of popular culture—personal, cultural, political, and even philosophical.

For example, in the piece called “My Son the Rastafarian” Llosa combines anecdotes about serving on the Berlin Film Festival jury under Liv Ullmann with a bemused fatherly description of the radical vegetarian views of his college-aged son who’s arrived in Berlin for a visit.

There’s an insightful description of his life as a student under Franco’s repressive regime when Madrid seemed to be hardly more than a provincial backwater, and a nostalgic sketch devoted to the many hours Llosa spent in the library of the British Museum before the books were moved (alas) to the new British Library.

An essay about Cuba or Nicaragua written in 1975 is likely to sound dated today, but it also reminds us how intensely concerns about communism, authoritarianism, and neo-colonialism colored political discourse half a century ago.

Llosa’s lengthy review of The Golden Notebooks is also redolent of any earlier age: “I do not know why this novel became a feminist bible. Read from that standpoint, its convulsions are so pessimistic that they bring one out in goosebumps.”

And when was the last time you thought about Albert Camus? Llosa considers the man’s career at some length, observing at one point: 

All his life he remained true to the conviction that man fulfills himself completely, lives a total reality, in so far as he is communion with the natural world and that the divorce between man and nature mutilates human existence.

On the strength of this remark, it occurred to me that I ought to take a closer look at Camus’ book Summer (1954), which I spotted just now in his collection Lyrical and Critical Essays. But I began to have second thoughts about that project when, a few paragraphs later, Llosa remarked that:

His is a statuesque style which, apart from its admirable conciseness and the effectiveness with which it expresses an idea, seems somewhat naif: it is a stuffy style, old fashioned, smelling of starch.

In the course of these essays Llosa returns repeatedly to the role played by irrationality in history and daily life. It has no place in the world of theory, which is always rational, by definition—even theories of irrationality. Yet in personal life—the aggregate of which, considered in retrospect, is history itself— “unreason, the unconscious and pure spontaneity will always play a part.”

I might delve here into an exploration of Llosa’s comparative analysis of the theories of Isaiah Berlin and George Bataille, but we’ll save that project for another time, and turn to his essay on the Madrid World Cup of 1982. He argues here that the appeal of soccer is rooted in the fact that it’s intense and absorbing … but also “ephemeral, non-transcendent, innocuous.” At another point he describes it as “exciting and empty.”

After devoting a few paragraphs to the appeal of the Argentine hero Maradona, he takes a step back—how can he resist?—to explore the deeper roots of the appeal:

People need contemporary heroes, beings that they can turn into gods. No country escapes this rule. Cultured or uncultured, rich or poor, capitalist or socialist, every society feels this irrational need to enthrone idols of flesh and blood and burn incense to them. Politicians, military men, film stars, sportsmen, crooks, playboys, saints and ferocious bandits have been elevated to the altars of popularity and turned into a collective cult, for which the French have a good image: they call them 'sacred monsters'. Well, footballers are the most inoffensive people on which one can confer this idolatrous function.

Llosa is well aware how dangerous the enthronement of a sacred monster can be. In an essay on Salman Rushdie that appeared in 1992 he writes, “One of the truths which remains unshakeable in these times when the hurricanes of history are sweeping everything away is that civilization is a very thin veneer that can crack on the first impact with the demons of faith. At the first onslaught of social outrage.”