I’ve been meaning to post for a couple of days, but as those in the blog world have probably noticed, blogger was down for a while. But it’s back, and so am I. In the meantime, there was a piece of sad literary news. Once hugely famous, but now somewhat forgotten novelist Leon Uris passed away. When I was about fifteen and too young to know that my taste in literature wasn’t particularly cutting edge, I happened to pick up a copy of his book Trinity. It is a historical novel about the strife in Northern Ireland, and even then, when I was a youngster, I knew it was a masterful book. People are no longer used to the sweeping period pieces set in exotic locations that used to be so popular. They have fallen by the way side and been repaced by realism, flashiness, and dry modernity. Alongside all the stark reality that masquarades as fiction these days, a Uris book can be comforting in its ability to fix you in a distant place and time and to compell you to feel a visceral connection with his antipodean characters. If you like Uris at all, you will also like his contemporary James Michener. I still remember listening to Hawaii on cassette on one of the many interminable car trips of my youth. I’m not sure what compelled my parents to choose this form of entertainment, since I had never known them to be audiobook fans or Michener fans. Against all odds (or so it seemed at the time), I loved Hawaii in much the same way that I would later love Trinity. It’s the power of a really good story. That’s all for now… More soon I hope.
TriQuarterly, the long-running trail-blazing literary journal more or less dreamed into existence by the late Charles Newman, is apparently no more, due to budget cuts at Northwestern University. Newman’s foreword to his first issue as editor, reprinted at A Public Space, should be required reading for anyone thinking about the purpose and future of the little magazine and its role in the artistic ecology.
Not having really read anything that David Halberstam wrote, I cannot write a good-faith eulogy of the man, nor engage in anything deeper than a surface discussion of his books. But because what I have read about Halberstam has painted him as a great journalistic voice of 20th century America, and because I have recently been barking about journalists and their books, it is appropriate to acknowledge Halberstam’s unfortunate death Monday with some choice words.Two aspects of Halberstam’s written work resonate with me: his war correspondence and his interest in sports, specifically baseball. Halberstam wrote an acclaimed book about America’s journey down the road to Vietnam, The Best and the Brightest. This road was built by a few American power brokers and followed by many American GIs, and though we did finally find the off-ramp, the road we are on today offers similar views of an ugly countryside for those who have not fallen asleep at the back of the bus.On a more personal level, I have a vivid memory of being a young kid sitting at the foot of my parents’ bed as my Dad read aloud from a book by David Halberstam called Summer of ’49. A book about a different sort of journey, Summer of ’49 chronicles the legendary pennant race that year between two little baseball teams: The Boston Red Sox and New York Yankees. The reader will learn that Joe DiMaggio had a brother, Dominick, who could play ball (though for the Sox), that Ted Williams hit like a hawk-eyed lumberjack, and that this particular race for first place was arguably the greatest in the vaunted History Of Baseball – and also represented a coming of age for the game in post-WWII America.There is something to the notion of sports as a balm for citizens suffering from war fatigue. They are soldiers abroad gathered in a tent in the desert somewhere to watch the Super Bowl on television, and they are children bypassing front page headlines in favor of the sports section, and the box scores of games that they were forbidden to watch because of woefully premature bed times. Sporting events bring people together in celebration of achievement, rather than in protest of failure, and are thus both a distraction from the duty of citizens as witnesses to history, no matter how grim, and at the same time real and not insignificant demonstrations of the values of a free society, complete with overpriced cotton candy, and (today) overpriced athletes. Athletic competition, so often couched in terms of battle when described, transcends violence. It is an elevated and, I would argue, rather sophisticated form of human interaction.David Halberstam will be recognized as a writer who occupied territory where these two cultural phenomena, sports and war – with seemingly endless parallel lines of history – could be said to intersect.
It seems fitting to begin a reflection on the late David Foster Wallace in a fit of anxiety about reception – about the propensity of words, sentences, personae, to falsify or to be misunderstood.
For example: I know this seems fraudulent and fanciful and like the scratching of some deep narcissistic itch, to write publicly about a famous person’s death. And also: I want you to know I know, and to make sure you know I want you to know I know, so that you don’t mistake me for someone less intelligent, original, precise, and self-critical than I am. Because I am terrified of the ethical misstep, of solipsism, and above all of getting things wrong.
So, I think, was my subject, for whom the vicious regress sketched above could go on infinitely, each new confession forcing a confession about the rhetoric behind that confession. Indeed, in his later work, as in the short story “Octet,” David Foster Wallace found a way to make the regress feel infinite. Some readers saw in this a kind of heroism – a commitment to representing philosophical truth, no matter how ungainly. Others saw it as evidence that Wallace had hit some kind of aesthetic cul-de-sac. Some even saw it as both: a heroic cul-de-sac. But it seems to me that Wallace’s manic sincerity was merely the obverse of our age’s reflexive irony. Each was an expression of deep suspicion of abstractions like “trust” and “faith.”
Which makes Wallace’s achievement even more impressive. Ultimately, his characters and narrators managed to push beyond paradox and to risk saying something about what used to be called the human condition. In honor of those risks – and with the preliminary apologiae more or less in place – let me try here to risk saying something about David Foster Wallace.
David Foster Wallace was a large, shaggy, uncomfortable, funny person who once held me and 75 other people hostage for over an hour in a basement room in St. Louis. He was reading from his new book, Brief Interviews With Hideous Men. I was 19, and when the reading was over I squeaked out something like, “Infinite Jest really meant a lot to me,” and he said something like, “Do you want me to sign your copy?” and I said something like “I checked it out of the library” and then I ran away.
That is, Wallace was a person I did not, in any respectable sense of the word, know, though I am currently feeling a dreadful temptation to pretend otherwise, to insist on a connection between reader and writer, to assert some rights over the body, and over the life, and over the work. Then again, in another sense, I knew him – I did. I heard the critic John Leonard say one time that the great writers, the ones who matter, are “friends of the mind,” and David Foster Wallace was mine. Simply put: his work has mattered more to me, and for longer, than any other writer’s, and when he killed himself last week at age 46, I felt like I had lost a friend. His voice is still in my head.
I came to that voice in high school, when I first read Infinite Jest. This was immediately and not incidentally prior to my discovery of literature per se. I read the thousand-page book more or less continuously for three weeks (as would be my habit every few years) and I felt like someone was speaking to me directly, in my language, about people I knew, or had been. “Like most North Americans of his generation,” Wallace wrote, in a passage that hooked me early on, Hal Incandenza
tends to know way less about why he feels certain ways about the objects and pursuits he’s devoted to than he does about the objects and pursuits themselves. It’s hard to say for sure whether this is even exceptionally bad, this tendency.
The secret power of this voice, as Wallace would discover in his essay “Authority and American Usage,” lay in its immense ethical appeal. Although his descriptions of Hal’s life at a tennis academy, and of pharmaceutical habits or Eschaton, did not stint on arcana, Wallace was perfectly willing to admit that certain things were “hard to say.” Moreover, there was the seeming correspondence between the authorial persona and the real person I glimpsed through the interstices of the fiction, and, later, nonfiction.
That person was like an extreme caricature of many generational traits: polymathic, ironic, brilliant, damaged, and under intense pressure to perform. The difference was that DFW (as I came to think of him) had performed. Unlike so many of the other great minds of our time, he had made good on his promise, less by virtue of talent than through moral courage and hard work. I still think the elucidation of Gerhard Schtitt’s tennis philosophy in Infinite Jest is some of the best writing about writing I’ve ever read: “How promising you are as a Student of the Game is a function of what you can pay attention to without running away.” Wallace somehow managed to pay attention to everything.
Of course, nothing is so unforgivable in postmodern America as an assertion of one’s own value, and in various large and small ways, Wallace’s critical reception would be dampened by schadenfreude. The surest way to marginalize the literary high-water-mark of the 1990s would be to exaggerate its (considerable) length and difficulty. “Sure Infinite Jest is great,” the logic went, “but does anybody actually read it?”
Similarly, I think, it would be both inaccurate and reductive to blame the burden of following up a masterpiece for driving Wallace to his death. In the 10 years that followed Infinite Jest – which might have been a perfectly reasonable gestation period for another long novel – Wallace published five books, for a more than respectable average of one every two years. The short stories “Church Not Made With Hands” and “Good Old Neon,” and the essays on the porn industry and John McCain in Consider the Lobster would be among his best work.
Furthermore, it was impossible to read about the Depressed Person in “The Depressed Person” and not to understand that the author had known depression on the most wrenching and intimate and long-term terms. The suicide that now hangs shadelike over the Wallace corpus in fact predated it, at least as a potentiality; think of The Sad Stork and Kate Gompert and “Suicide as a Sort of Present” and the narrator of “Good Old Neon.”
Or don’t, because revisiting Wallace’s work is liable to offer more questions than answers. E.g.: How can someone with so much going for him have felt so bad? How could such an ambitious communicator have settled for this final muteness? And what, in the end, can we say about it?
We can say, first of all, that David Foster Wallace’s death is a historic loss for readers. To me, the self-annihilating qualities of “Octet” and “Mister Squishy” and “Oblivion” didn’t read as fictional dead-ends, but as attempts to solve, once and for all, the preoccupations of Wallace’s youth, prior to some astonishing new novel.
And we can remember that that book would have reflected a side of David Foster Wallace his critics didn’t often acknowledge: the metaphysician. In retrospect, Wallace’s belief in something larger than logic is everywhere: in Schtitt’s philosophies, in the prayerful ending of “The View From Mrs. Thompson’s,” and in “Good Old Neon,” where a suicide suggests that “all the infinitely dense and shifting worlds of stuff inside you every moment of your life [turn] out now to be somehow fully open and expressible afterward.” Indeed, it offers some solace to recall that Wallace imagined death, in Infinite Jest, as a restoration, a
catapult[ing] home over fans and the Convexity’s glass palisades at desperate speeds, soaring north, sounding a bell-clear and nearly maternal alarmed call-to-arms in all the world’s well-known tongues.
This lovely image of connection posits death as the antithesis of depression, whose cause and effect, as Wallace diagnosed them, was the ontological problem of aloneness. Wallace revisited the proposition again and again, most recently in a soon-to-be-minutely-parsed commencement address at Kenyon College:
I submit that this is what the real, no bullshit value of what your liberal arts education is supposed to be about: how to keep from going through your comfortable, prosperous, respectable adult life dead, unconscious, a slave to your head and to your natural default setting of being uniquely, completely, imperially alone day in and day out.
But on this point, Wallace, who got so much right and saw so much so clearly, fell prey to a junior-grade fallacy, which now deepens into irony. As he himself put it in Infinite Jest: “sometimes words that seem to express really invoke.”
Even as Wallace’s darkest images expressed the anguish of existential solitude, the act of writing fiction, of writing it so well, was itself an invocation of community. His finest creation, Don Gately (the Leopold Bloom of Infinite Jest) bodies forth the possibility of true empathy, and we learn, through a series of hints, that he will try to lead Hal Incandenza out of the prison of the self.
Gately’s secret? He has come to understand that there is no proof, that some things one simply takes on faith. And as Gately observes, it works. David Foster Wallace’s death looks, from where I’m sitting, like a failure of communication. But his life, and his work, are an affirmation of it. Death is not the end.
It would be a shame if the death of the Russian novelist Vasily Aksyonov yesterday got lost in the welter of cultural losses that surrounds it. Aksyonov is one of the towering literary figures of the postwar era – one who might have been more widely recognized as such were it not for the strictures of Soviet publishing culture. In his novels The Burn, The New Sweet Style, and especially Generations of Winter (which we have championed at this site), Aksyonov synthesized the Tolstoyan legacy of the 19th Century with the innovating impulses of the revolutionary generation. In making Russian literary tradition his own, and re-opening its dialogue with the rest of world literature, he pointed the way for the novelists who would succeed him. I can think of no more fitting way to honor him than to read him.
When other writers at a 1986 PEN panel on “How the State Imagines” were lamenting Cold War militarism, John Updike offered a hymn of praise for the U.S. Postal Service: “I never see a blue mailbox without a spark of warmth and wonder and gratitude that this intricate and extensive service is maintained for my benefit.” His co-panelists were miffed, but there was no gainsaying him: Updike was a lucky man. Lucky in his chosen career; lucky with women (or at least, he wrote about “getting lucky” often enough); lucky in being an American at the peak of the American century.Many remembrances of this literary polymath will focus on his native talent, and may be right to do so. Updike found his pellucid, synesthetic voice in his mid-twenties, and so seemed a kind of prodigy… even, at times, a prodigal. But at its best, what his voice expressed better than that of any other American novelist (with the possible exception of Saul Bellow) was gratitude for the superabundant gift – the sustained good luck – of everyday life.At the height of his powers… say, from 1959’s The Poorhouse Fair to 1996’s In the Beauty of the Lilies, Updike delineated a territory – American, lower- to upper-middle-class, uneasily suburban – that will ever after be associated with his name. In novel after novel, story after beautifully wrought story, he charted its tensions and ambiguities. That it is hard to remember that this territory was ever unfamiliar is a testament to the thoroughness of Updike’s cartography. Collectively, the novels of the ’60s and ’70s, the Rabbit Angstrom omnibus, and The Early Stories are a monumental achievement, one that will become clearer as the world they describe falls into the past.Somehow, Updike also managed to maintain a a sideline as a poet, as well as a prolific career as an essayist on literature and art. Though his opinions on each could be both narrow and strongly held, his Protestant circumspection always allowed room for doubt. His “rules for reviewing” remain a model of good faith and good sense.As five books became ten, and ten became fifty, Updike’s “spark of warmth and wonder and gratitude,” which seemed to distill a generational trait, could at times flirt with self-satisfaction. We forgive a writer for everything but success, and in his later years, Updike’s critics would execute a kind of pincers movement. From one flank, he was attacked for rehashing old ground, for being (in books like Villages) too… Updikean. From the other flank, he was attacked for his attempts to move beyond first-hand experience (see: Seek My Face, Toward the End of Time, Terrorist). If each position had its merit – more than a decade has passed since Updike’s fiction felt urgent – both overlooked the fact that he had been experimenting with form and subject since the mid-70s. And well into his own eighth decade, his reviews and essays, which he produced with the dependability of a classic Buick sedan, bespoke a writer still alive to the surprise of the new.In this, too, Updike was lucky: he outlived his aura of invincibility.He will not, however, have outlived his reputation. Now that he is no longer among us, it will be easier not to begrudge him his good fortune, and to appraise his legacy. The career of Émile Zola, that other prodigy of the real, tells us that a few golden works will outweigh any amount of dross. Updike’s gold-to-dross ratio was, in retrospect, remarkable, and his good books many. They remind us of our own good fortune. We are lucky to have had him.