Obscure Words and the Purpose of Communication

Obscure WordsOver the weekend, Martin Longman asked a surprisingly deep question, “What’s your favorite word that you would never use in ordinary conversation?” A couple of people answered with expletives. Most answered with extremely obscure or specialized words like “depauperate.” But a few got at what I think is the heart of question with well known but not base vocabulary words like “scurrilous.” The word that immediately came to my mind was “pulchritude.” It’s a doubly hexed word, because the adjective — pulchritudinous — is totally unwieldy. But the point, at least to me, is that the vocabulary I use depends upon who I am talking to. And I’m not very comfortable with that.

It is never my intention to use words that set me apart from other people. What’s more, I hope I never use language to show off my erudition — especially given that I am not all that well read compared to people I admire. Regardless, I’d like to think that I am confident enough about who I am that I don’t have to pretend to be more than I am. At the same time, there is a balancing act here. When communicating with others, you want to relate as equals. But you also want to be authentic, and sometimes I feel like a jerk when I make an awkward substitution.

There is a lot of judgement going on in doing this kind of thing. And that’s something that really bothers me. At the same time, I don’t think I look down on people with more limited vocabularies. For most of my life, I was the guy who was asking, “What does that mean?” And I’ll still ask that. I don’t feel that I have anything to prove; I’m just happy to learn a new word. But am I not depriving people around me of the same joy?

I don’t think that I am. My experience is that most people do not look forward to the opportunity to learn new words or whatever other knowledge clogs my brain. And if they do, they will let me know. You see, I don’t think I change my spoken vocabulary based upon my estimation of the listeners vocabulary. Rather, I change it based upon my assessment of their interest in such matters. I use whatever words come to my mind when I am talking to my close friends. For one thing, they already know that I’m a pretentious git, and they are too in their own ways (although they may not cop to this). And I know they will ask me if I use an odd work.

Any time that I’m interacting with someone I don’t know really well, I’m putting on a show for them. I’m trying to make the whole thing go smoothly. You don’t use nuance after dialing 9-1-1. And most of my personal interactions strike me as akin to a kind of emergency situation. Like a dysfunctional family during Christmas, I am just trying to get through this thing. With my friends, I can more be myself.

But I absolutely cannot imagine a time I would use “pulchritude” anywhere except as a joke. The reason is that the word “beauty” works as a perfect substitute. There are words that say more about the speaker than what is being said. “Pulchritude” is one of my favorites. And since I don’t ever want to use the language for that ignoble purpose, I don’t use the word even with friends.

No Shakespeare Skeptic Can Be Trusted

Gary TaylorIn their criticisms of Shakespeare, Wittgenstein and Tolstoy enact the stance they admire: they struggle against the idolatries of their day, they set up the emotional honesty of their own responses against the cant and convention they hear all around them and in Shakespeare himself. They play the fool, the deflator of common (non)sense. And they have generally been treated as though, by criticizing Shakespeare, they had made fools of themselves. George Orwell explains Tolstoy’s criticisms of King Lear as a function of Tolstoy’s own uncomfortable similarity to Lear; as usual, since the days of Dryden and Rymer, the critique is not rationally answered but taken as proof of personal weakness. Hume and Wittgenstein and Santayana were philosophers; philosophers can’t be trusted. Voltaire and Emerson and Tolstoy and Wittgenstein were foreigners; foreigners can’t be trusted. Hazlitt and Cobbett were radicals; radicals can’t be trusted. Oliver Goldsmith condemned Shakespeare’s “forced humor; far fetched conceit, and unnatural hyperbole”; Samuel Johnson said that “Shakespeare never had six lines together without a fault”; Matthew Arnold complained about Shakespeare’s sloppy “workmanship” and his often “detestable” style; A E Housman confessed that “it gave him no pleasure to read a play of Shakespeare’s from beginning to end, for though some parts were magnificent, there were others so slovenly that the effect of the whole was disagreeable.” But Goldsmith and Johnson and Arnold and Housman — and Jonson and Milton and Dryden and Pope and Wordsworth and Byron and Landor and Whitman and Shaw and Eliot, who all expressed similar reservations — were rival writers; rival writers can’t be trusted. Rymer was a disappointed poet; disappointed poets can’t be trusted… Ezra Pound admitted that “Hunks of Shxpr bore me; I just can’t read ’em”; but Pound was a rival poet, a madman, a foreigner, and a fascist to boot; mad fascist foreign poets can’t be trusted. Or, rather, any of these categories of human being can be trusted when they praise Shakespeare but not when they venture objections.

—Gary Taylor
Reinventing Shakespeare

Is Nick Rowe a Cannibal?

Nick RoweNick Rowe is a real economist, and to say that I am not would be putting on airs. But I think he chose an article title that is more true than he realized when he wrote, A Silly Question for Anti-Austerians. In it, he argued that everyone is an austerian, it is just a matter of degree. He put forward an example, “Suppose the national debt was, let’s say, 1,000% (ten times) annual GDP. And suppose the budget deficit was, let’s say, 50% of GDP.” If you would favor austerity under those circumstances, then, in analogy with the old joke about prostitution (“Would you sleep with me for a million dollars?”), it is just a matter of degree.

It is a silly question, indeed. I don’t think Rowe intended it as such, but it is the kind of question meant to shutdown debate rather than encourage it. It is the economics version of the ticking time bomb torture hypothetical, which I have discussed before. It is a form of apologetics, not real argumentation. It is a way of making difficult words meaningless. And the weird thing is that I don’t think that Rowe is an austerian. Not that it matters.

When Paul Krugman talks about someone being an austerian, he isn’t saying that under certain incredible circumstances she would be for austerity. Rather, he’s saying that she is for austerity under, for example, current European conditions. Rowe seems to be arguing that Krugman oughtn’t be able to do that because he too would be for austerity under some conditions.

Let me give you an analogy. Cannibalism is a continuum. Despite the fact that generally, humans will not eat other humans, there are times when they will. Specifically, people will engage in cannibalism when they are starving. And I really don’t believe people who claim that they would never do such a thing. The will to survive is incredibly strong. And let’s face it, as disgusting as the very idea is to me, it is just a social construct. So should we go around calling each other cannibals just because, under the right conditions, we would eat human flesh? Should we not be mean to Jeffrey Dahmer by calling him a cannibal just because we too might be cannibals under some circumstances? I certainly don’t think so. Words are not, nor should they be, linguistic straitjackets.

Now I image that Rowe might counter me by claiming that one only becomes a cannibal once one actually eats human flesh. But that is not what he is proposing. He isn’t suggesting that the word “austerian” be applied as a practical description: “He is an austerian when it comes to Greece but not when it comes to Finland.” And even that would be to trivialize the language. It’s very much like saying, “She’s a lesbian when it comes to attractive women but not when it comes to ugly women.” What’s with that? That just isn’t helpful in discussing anything.

Even though such hypotheticals really are silly and ultimately stop discussion by leading people down an intellectual cul-de-sac, that doesn’t stop people from being very interested in them. Indeed, there are gobs of comments on the article. But most of it is really about massaging the hypothetical. I didn’t see anyone who questioned the basic validity of the hypothetical. In addition, Rowe even pushed back against people trying to “dodging the question.” And that is the pernicious aspect of such hypotheticals. They even confuse those who are proposing them.

But I’m reasonable. Nick Rowe can call me an austerian if I can call him a cannibal.

Birthday Post: John Steinbeck

John SteinbeckOn this day in 1902, the great writer John Steinbeck was born. I know I did him last year, but he is arguably my favorite writer. It is also Irwin Shaw’s birthday, who I greatly admire. Both of these men are similar in that they wrote about regular people — at least in the 1930s.

Even though it isn’t my favorite of his novels, he was right to get the Nobel Prize for The Grapes of Wrath. It has one of the greatest endings of any book I’ve ever read. It is an unstoppable combination of tragedy and hope. Who else is capable of that but Steinbeck?

Interestingly, when Steinbeck was given the Nobel Prize in 1962, it was controversial in the United States. That really was the beginning of the end of America. That was when the conservative counter offensive was fully under way. The only reason anyone thought that giving Steinbeck the Nobel Prize was controversial is because of the way that he wrote about America as it was — warts and all. And he was a humanist. Shocking indeed, in a country that still can’t fully admit its sins of slavery, genocide, and torture.

Happy birthday John Steinbeck!

My Favorite Philosopher Arthur Schopenhauer

Arthur SchopenhauerOn this day in 1788, the great philosopher Arthur Schopenhauer was born. He is undoubtedly my favorite philosopher. Not surprisingly, he was a proponent of philosophical pessimism, which is “a worldview or ethic that seeks to face up to the distasteful realities of the world and eliminate irrational hopes and expectations.” I think that puts rather too rosy a gloss on what Schopenhauer wrote. I don’t actually accept his idea in The World as Will and Representation, but I nonetheless think he is onto something profound. The will is what keeps us living even though life is nothing so much as a sequence of painful events. As Wikipedia describes the will as it applies to ontology, “Schopenhauer presents a pessimistic picture on which unfulfilled desires are painful, and pleasure is merely the sensation experienced at the instant one such pain is removed. However, most desires are never fulfilled, and those that are fulfilled are instantly replaced by more unfulfilled ones.” On the other hand, if you look at those photos of him as an old man, I think you can tell that he saw humor in the absurdities of life. Ultimately, I think that is our only hope. Because life does not make sense and continuing through all of this pain makes no sense. If it gets better, it will only be temporary.

But it isn’t actually the pessimism that I find most interesting about Schopenhauer. Rather, it is his thoughts on mysticism and Buddhism — which I share. Above all is the idea that we are not at base rational beings. Continuing to live is not a rational choice. It is a fundamental aspect of the universe. On the Origin of Species was published less than a year before Schopenhauer’s death. It explains, as a practical matter, why it is that the will must supersede the intellect. This doesn’t, however, remove the ontological question: why do species evolve in this way? Certainly, one could be evolve in such a way that life would be a rational choice. Or one could if it were not for the eternal will constantly empowering itself through the fact of existence. This is roughly how I think Schopenhauer would have reacted to Darwin’s work.

Here is an introduction to Schopenhauer that was part of The Giants of Philosophy series. Narrated by Charlton Heston, it isn’t a bad overview of his life and work. Or at least, I think it isn’t. I listened to it a long time ago:

Happy birthday Arthur Schopenhauer!

David Foster Wallace

David Foster WallaceOn this day in 1962, the great writer and thinker David Foster Wallace was born. He’d be 53 today and no doubt still entertaining and enlightening us. Sadly for us, it is not the case. He’s been gone over six years now.

He still boggles my mind. His nonfiction is as brilliant as his fiction. He was a very creative thinker. It’s easy enough to be smart and knowledgeable. And certainly Wallace was both of those things. But he looked at things differently than people normally do. Just yesterday, without realizing that today would be his birthday, I mentioned Wallace in, Bravery in Art. The more that I’ve read of his work, the more clear it is that above all, his greatness is dependent upon looking at reality directly. I do not have the ability. I find myself constantly peaking around corners so I can jump back if there is something too horrific staring back. And there often is and I do jump back. In fact my second novel now uses this as a device. I hope that I render enough that the reader knows what happens next because I can’t bear to render it for them.

And I’m not talking about torture scenes. I’m talking about things like the horrible stuff we think to the awkward relationships that never gel but never separate. Most of Wallace’s work concentrates existential matters and the work that is required to live. But I was really impressed to find this quote in Wikipedia, “I want to convince you that irony, poker-faced silence, and fear of ridicule are distinctive of those features of contemporary US culture… I’m going to argue that irony and ridicule… for aspiring fictionists they pose terrifically vexing problems.” I’ve never read any of Wallace’s writing on the subject of writing. But that’s an idea that I probably picked up from reading him more generally. One of the great problems with much modern writing is the inability to commit — for the writer to constantly be reassuring the reader that this is all nonsense and we don’t take it seriously. But if we don’t take it serious, what is the point? The constant sarcasm of the hipster is just a cover for her cowardliness.

I don’t really know what else to say other than that everyone should read Wallace. He has much to teach and he is enormously entertaining. I’ve learned a great deal from him. That’s not something I can say for many modern writers.

Happy birthday David Foster Wallace!

Bravery in Art

Charlie Kaufman“The Post Postmodern Comedy Hour” is a television series that I’ve created. I’ve written two episodes for it. The extent of my illusions regarding it is that if I ever finish six episodes, I may take it down to public access and see if some people would like to try to do it. Along with a couple of short stories I’ve written, it is the best work that I’ve ever done. But more important, it is the only work that I’ve ever written that is exactly the kind of art that I want to see.

On its surface, it is a silly work: Captain Kangaroo for adults. It combines puppets, social satire, documentary, and comedy. But the back story is very dark. It is basically the same back story I used in my second novel, although without all the drug addiction. But it is worse, because in “Treading Asphalt,” Brian survives and manages to make his way in the world. Steve, in “The Post Postmodern Comedy Hour” lives in a fantasy land. Without his sister to shape a world around him, he would be lost. He has a childhood friend who has never grown up. And who doesn’t like him. It’s not that Steve is delusional. Reality simply terrifies him, and he wouldn’t go outside if he didn’t have to. If his sister died, he would probably starve himself to death like Kurt Gödel did after his wife died.

I was thinking about this last night while watching, Synecdoche, New York. I can’t conceive of writing anything as large as that. It probably represents the sum total of every fear that Charlie Kaufman has. And I share those fears. But I can’t get past the one fear that most defines my life: anxiety. It’s the fear of fear itself. It is meaningless. It is the fear of Jean-René in Romantics Anonymous, “Let’s hope nothing happens to us.” It is the fear of the threshold — the fear that any change will make us less happy, and we are very clear that we are already unhappy enough.

No one would ever get any of that from “The Post Postmodern Comedy Hour.” And I think the reason is because I am a coward. I obviously don’t mind talking about my many and varied psychological dysfunctions. But this is just talking. How does one create worlds that accurately express our souls? Forget about talent, the more important thing that separates me from Kaufman and David Foster Wallace is bravery. Art can be used to express reality or paper over it. Papering over is what hacks do.

Now if I were a total hack, I might be more successful. But I am always aware of just how terrified everyone is — or at least how terrified I am. And that is what I write. Cocooned in his studio with his imaginary friend, Steve can be a full person. With the help of his sister, he can play roles in the real world. But he’s never right with the terrifying outside. I don’t think anyone is. I think you’re all a bunch of liars — just like me. And if we talk privately, you’ll admit it. Because lying is what we do to make it through the day to buy food to eat and not live on the street. But it isn’t supposed to be what art does.

Afterword

On the other hand, I’d be lost if it weren’t for things like this:

How To Be Pedantic — Ascot Optional

AscotSince I’m out of the office today (And I hate being out of the office), I am cramming to put out articles. And Will offered me a good idea for one. He wanted to know the difference between the words “diploma” and “degree.” I thought it was pretty obvious. A diploma is a physical document. A degree is the level of mastery that one has attained in a given field of study. One is given a diploma to recognize a PhD, but the PhD is a degree. I related this to Will, but by that time, he had made his way over to Difference Between and determined that I was wrong.

I disagree. Difference Between makes bizarre distinctions that are not at all common. It says, for example, “The tenure of a degree course can be around 3-4 years based on the geographical location while one can complete a diploma within 1-2 years.” All I could think is, “You have got to be kidding!” Merriam-Webster doesn’t agree; it defines diploma as “a document which shows that a person has finished a course of study or has graduated from a school.” Not good enough? How about Oxford, “A certificate awarded by an educational establishment to show that someone has successfully completed a course of study.” Oxford is good enough to inform us that “diploma” comes to us through Latin from the Greek word “diplōma,” which means “folded paper.” Fowler doesn’t even mention the word except to indicate what the plural is, “The plural is always –mas in the ordinary senses (certificate of degree etc), though –mata lingers in unusual senses (State paper etc) as an alternative.”

“Degree” is rather easier. I mean, the word describes measurement. You fall in love suddenly and out of love by degrees. (Did I mention that I’ve been depressed recently?) So logically, an academic degree should be a measure of attainment. And indeed, Merriam-Webster defines the word “a title conferred on students by a college, university, or professional school on completion of a program of study.” It provides three other minor variations that make my argument look even better. Oxford is similar, “An academic rank conferred by a college or university after examination or after completion of a course of study, or conferred as an honor on a distinguished person.”

So if you want a degree in pedantry, go over to spend a few months at Difference Between. Then, at a cocktail party, you can impress everyone by saying things like, “You don’t have an Associates degree you have an Associates diploma or if more than one, diplomata. Don’t be embarrassed; it’s a common mistake.” It is best that you be wearing an ascot when you say it. That really sells the deal. But if you want a diploma in pedantry, I’m not sure where you go to get one. Although, I think my PhD diploma is a good facsimile.

Afterword

As a matter of fact, I have lost my PhD diploma. If I want to, I can contact my school and get the diploma replaced. This is because I earned the degree of PhD. It is not something they can take away from me, much as they may want to.

Essays Aren’t Journalism but Pedants Are Pedants

PedantMy last quotation post got me interested, Why Can’t Dems Take Advantage of Rep Insanity? Unfortunately, it is behind a pay wall. So I did a Google search on the starting sentence, to see if anyone had quoted more of the article. The sentence is, “That the Republican Party has worked its way to a lonely and unpopular place is not news.” There wasn’t much. But it did take me to a Linked In page by one Dennis B, How Not to Begin a Story. As usual with Linked In, information about the writer is sketchy. I was only told that Dennis B was, “Author of historical novel about the War of 1812; Chicago Tribune contributing columnist; freelance/content writer.”

His article starts with a reference to Frank’s article with the opening sentence. And then comes Dennis B’s point:

Fine. It’s where I stopped reading. If I already know it, why bother to continue? Are there no editors at Harper’s who know how to write a lead?

This comment screams, “I’m an old fuddy-duddy!” But if that’s the case, why use “lead” instead of “lede”? But okay; either spelling is fine, although I prefer “lede.” But his claim that this is how not to begin a story is preposterous. He is applying standard practice in a news article to an essay. If he had read past the first sentence, he would have known that Frank was saying that everyone knows how screwed up the Republican Party is, so it is surprising that the Democrats have not managed to take advantage of it. Thus, his essay is an attempt to explain that.

What Dennis B is doing is what I’ve come to calling “what I learned in grammar school” thinking. I see this all the time with people who have some pet grammar rule that they learned when they were young. And now they are certain that it is The Truth™ because some teacher told them it was so. My favorite example of this is that one must never start a sentence with a conjunction. But it is hard to find a great writer who doesn’t break this “rule” all the time. Opening Moby-Dick at random:

But the side ladder was not the only strange feature of the place, borrowed from the chaplain’s former sea-farings.

And Shakespeare starts more sentences with “and” than a five year old does summarizing the plot of a new Harry Potter movie:

And yet, to me, what is this quintessence of dust? Man delights not me.

So I assume that Dennis B learned in journalism school that all stories should start like this, “A manhunt was underway after a gunman opened fire at an event featuring a cartoonist who had caricatured the Prophet Muhammad, and another person was shot dead near a synagogue.” That would make the literary world very boring indeed. But there is something to be said for that style of writing. Perhaps I should have started this article with a proper lede:

In an embarrassing post on Linked In, a pedant mistakenly criticized the opening sentence of an essay as though it were a news story. The pedant, who goes by the moniker Dennis B, appears to have taken a journalism class. Grammar experts agree that his post is indicative of a rigid approach to writing that leads to boring copy and long conversations with bartenders about why no one willingly talks to him for more than two minutes.

Dennis B might be right. It might have been better to go in that direction.

Grammar Don’t Matter When Your Hate Is Clear

Molly WhiteRamon Mejia wrote a great article over at Truthout, How Dare You Question My Patriotism? A Muslim Veteran’s Response to Texas Rep Molly White. And I’m not even talking about the politics. It’s the grammar that I love. Because if you don’t care about grammar — be it English, Spanish, or any of the other hundred languages that Americans speak — then you can’t care about America.

Look: I understand. I’m not perfect. Then again, I don’t have a staff. I have no editor. And I don’t publish a 500 word article every week or two that allows me to carefully check what I write. I grind out an article, trying to make it hang together along the way, and it is done. I read through it once very quickly to catch the obvious homophone errors and repeated repeated words that are repeated. And then the “publish” button is clicked and I don’t give it another thought. But it is rather different for a politician who doesn’t spend much time writing and has staff to keep them from embarrassing themselves.

On 29 January, a group of people held the Texas Muslim Capitol Day. The Houston Chronicle described it this way:

They came out by the hundreds from Dallas, San Antonio and Houston, mostly women and children, girls with silver-bowed shoes and pink owl backpacks. They sang the national anthem and prayed.

It’s a pretty typical thing. I grew up with the yearly Portuguese parade. It is a way for people from the old country to celebrate their connection with their new country. It’s a beautiful thing and about the most American thing I can imagine. And no one much thought about it when I was growing up because Portuguese are pretty well represented in California. They certainly aren’t and weren’t a hated minority group. (The same cannot be said of the Portuguese in Texas.) So all these women and children meeting up to proclaim their religious identity and their American identity resulted in another great American tradition: hatred and intolerance:

“We don’t want you here!” shouted one. Others yelled, “Go home,” “ISIS will gladly take you” and “remember 9/11.”

“You don’t have to dress that way! Take it off!” came from a woman holding an Israeli flag. “Islam is the war on women!”

But they are just a bunch of kooks, right? Such would not be the case with an establishment figure like someone in the Texas legislature! Oh, I’m kidding! Rep Molly White wrote on her Facebook page:

I did leave an Israeli flag on the reception desk in my office with instructions to staff to ask representatives from the Muslim community to renounce Islamic terrorist groups and publicly announce allegiance to America and our laws. We will see how long they stay in my office.

In addition to being deeply offended by the hateful and ignorant words of Representative White, Ramon Mejia noted that she wasn’t too good with the whole English thing:

Her confusion of the term “capital” for “capitol” raises the question whether she believes that all Muslims are supporters of terrorist organizations and should “renounce” their affiliation, or if she meant “denounce.”

Words, words, words! It’s true that dictionaries are descriptive not prescriptive. But that’s a social phenomenon. It isn’t the case that any given person can just start using words differently from everyone else. People will think you are crazy if you point to a cat and say, “Dog!” But Ms White gets her point across very clearly. The devil is not in the details. She thinks that Muslims are bad and suspect — guilty until proven innocent.

But in the court of Frankly Curious, we look at the facts. She was innocent to start. But we now find her guilty of being ignorant, poorly spoken, and hateful. She’s an embarrassment to my country. But sadly, it is probably because of her ignorance, inarticulateness, and hatefulness that she is a successful politician. I weep for this great nation that bore Walt Whitman, Upton Sinclair, and John Steinbeck.

Does Harper Lee Want to Publish Another Novel?

Harper LeeThe story of the new Harper Lee novel just gets sadder and sadder. Last week, we found out that HarperCollins was going to publish a new book, Go Set a Watchman. There was much excitement. But then it turned out that the novel was not new. It was a book that Lee wrote before To Kill a Mockingbird. Still, it was exciting that Lee had decided to allow any new fiction to be published. But the question now is whether Harper Lee really has decided to do this.

Harper Lee is about to turn 89 years old. Her eyesight and hearing are failing. And according to Michael Hiltzik, last year her older sister Alice died. Alice had always acted as Harper’s protector. Now she lives in an assisted care facility. It is in this context that there is suddenly a new Harper Lee novel being published.

Alice Lee was a lawyer, but she stopped practicing law about ten years ago (she lived to be over a hundred). One of her lawyers, Tonja Carter, took over the legal work for the Lees. She has been far more aggressive in protecting the estate. And no one thinks she has anything but good intentions. But that doesn’t mean that she is necessarily doing what Harper Lee wants — or at least what Harper Lee has wanted her whole career.

It was Carter who just happened to be going through Lee’s paper and just happened upon the book and just happened to note that it was really good. And let’s face it, it will be good for Carter to have the book published. I’m not sure exactly what Lee gets from it. But I’m sure that in Carter’s mind, this is a good thing for Lee. The book is, after all, what interested her publisher in the first place. It probably is good — maybe even great. It is a gift that Harper Lee can give to the world in her twilight years.

Still, it smacks of elder abuse. Sitting on great works of art is like sitting on great piles of cash. And we would be skeptical of a lawyer prying cash from an old person. I see no reason why we shouldn’t be skeptical of this. Because a second Harper Lee book is not just a work of art; it is millions of dollars.

Lee’s eyesight and hearing may be failing, but the word is that her mind is as sharp as ever. It would make me feel a whole lot better about this project if we got some word directly from her. The best we’ve received thus far are second and third hand claims about her delight about the publication of the book. I hope that’s true.

We Owe the Dead Because We Care for the Living

Funeral of GrisóstomoI was having a conversation with Ramona Grigg recently. You probably know her from one of her blogs Ramona’s Voice and Constant Commoner. Anyway, we were discussing the new book that Harper Lee is publishing. I became substantially less excited when I found out that it wasn’t something new, but rather a novel she had written before To Kill a Mockingbird. Generally, reading that sort of thing is disappointing — just a historical curiosity. But maybe not. We’ll see. Regardless, this led to a discussion of author’s intend.

Grigg mentioned that she had checked out a book of Willa Cather’s short stories, and discovered in the introduction that the author had explicitly said she didn’t want the included stories published. But here they were. Grigg was horrified by this and so didn’t read the book. That shows an admirable level of ethics. After all, Cather is long dead. But it got me thinking about the issue. And fundamentally, I don’t think it is a matter of Cather or any other dead person. But I do think that it is really important to respect the dead — because of the living.

In chapter 13 of the first volume of Don Quixote, this issue is discussed at the funeral of Grisóstomo. He is, from my vantage point in life, a supremely silly young man who killed himself because a young woman he loved, Marcela, didn’t love him back. But before he died, he asked that all his writing be burned with his body. As a result, his friend Ambrosio was set to do just that. But an outsider, Vivaldo, bristled at this idea. And he presented a fairly compelling argument for not following Grisóstomo’s wishes:

You would treat them even more harshly and cruelly than would their owner himself, for it is neither reasonable nor right to obey the wishes of someone who commands you to do that which goes beyond all reason. Who would have thought it right had Augustus Caesar consented to the divine Virgil’s dying wish, and allowed the Aeneid to perish? Accordingly, Señor Ambrosio, consign the body of your friend to the earth, but do not consign his writings to oblivion, what he ordered because he had been wronged, you ought not to execute out of imprudence. Rather, by preserving the life of those documents, which bear eternal witness to Marcela’s cruelty, let them serve as an example to those who live in future times, to shun and flee from such dangers.

Ambrosio won’t budge on this, because he was Grisóstomo’s friend. So Vivaldo grabs some of the papers and Ambrosio allows him to keep and read them, but will not allow more. It is all a set up for Cervantes to insert a rather long poem into the text. Cervantes always considered himself a poet above all else. But no one takes him seriously on this score — including me. Even in Spanish, they seem mediocre to me. In translation, they are usually dreck.

But this argument between Ambrosio and Vivaldo leaves out what I think is the most compelling of arguments in favor of honoring Grisóstomo’s request: the way it affects the feelings of the living about how they will be treated in death. Whether one believes in an after life or not, it can’t be that the dead care about how we treat them. Consider the ending of the Iliad. After killing Hector, Achilles drags his body around from his horse. That greatly distressed Hector’s father, King Priam. But it clearly didn’t distress Hector at that time. The idea of it, however, did greatly distress Hector while he was alive.

That is why I think honoring the wishes of the dead matters. And I suppose that puts me down on the baby side of the “save a baby or the last copy of Shakespeare’s complete works” question. It would be sad if we didn’t have the Aeneid. But I’m afraid that life is for the living. And that is why we honor the dead.

Afterword

For this article, I used Burton Raffel’s excellent translation of Don Quijote.