“We deceive ourselves if we believe that there are violent passions like ambition and love that can triumph over others. Idleness, languishing as she is, does not often fail in being mistress; she usurps authority over all the plans and actions of life; imperceptibly consuming and destroying both passions and virtues.” – Francois Duc De La Rochefoucauld, Reflections (trans. Bund & Friswell)
“Sovereign ability consists in knowing the value of things.” – Francois Duc De La Rochefoucauld, Reflections (trans. Bund & Friswell)
“No one can spend more than he has—that is true of individuals, it is also true of nations. If one spends oneself on power, grand politics, economic affairs, world commerce, parliamentary institutions, military interests—if one expends in this direction the quantum of reason, seriousness, will, self-overcoming that one is, then there will be a shortage in the other direction. Culture and the state—one should not deceive oneself over this—are antagonists: the ‘cultural state’ is merely a modern idea. The one lives off the other, the one thrives at the expense of the other. All great cultural epochs are epochs of political decline: that which is great in the cultural sense has been unpolitical, even anti-political.” – Friedrich Nietzsche, Twilight of the Idols (trans. Hollingdale; emphasis in original)
Edmund sat on the corner in front of the Fourth
Presbyterian Church. He rattled a battered
McDonald’s cup at passersby, Excuse me, could you
help me get a shower? Sir? Lady?
His eyes were tired, very tired. No one
stopped, no one dropped anything into
his cup. Someone had earlier,
I looked into the cup and there were
a few pennies, at least one nickel, and maybe
a dime. No quarters had been given that I saw.
I passed by him twice. I had other
business at the church. During
a break, I took a walk around
the block and saw Edmund a second time. I sat
down next to him and introduced
myself. It was a warm September
evening and the sun was still up,
though low and soon to set. I
asked him his name, he told me he
was Edmund. I shook his hand.
Before I go any further with
this—what is this? What do I
think I’m doing here? What did I
think I was doing when I sat down
on the curbing next to Edmund on
the corner in front of the Fourth
Presbyterian Church?
He told me he was homeless. He said
he’d been hit on the head with
a baseball bat, Here, he said, and he
showed me the place on the back
of his head. He said he’d been
a dealer, cocaine and heroin, and he’d
done time. I asked him if he was
clean and he said, Yes, I never used,
man, you can’t use it and sell it.
He said, I flat-lined for ninety-six
seconds, now I’m homeless and need a shower
and a place to sleep for the night.
I don’t know what I was
doing, I don’t know why I sat beside
him and talked with him, I’m no
saint, I’m not saving any part
of this world. I don’t know why
I’m writing this except writing stuff like
this is part of what I do. I gave Edmund
a twenty-dollar bill and told him, God
bless, and shook his hand again,
and don’t want you for a moment
to think I’m a good person for it,
I’m sitting here in this church at
a meeting of well-housed, well-fed people,
one of whom is me, and as far as I know,
Edmund is still sitting on the corner shaking
his McDonald’s cup, and even if he’s not and
that twenty helped him off the street tonight,
he’s almost certain to be back on the corner,
some corner, come tomorrow and the days after that.
Lunch is a plastic cup of instant noodles.
Pour boiling water in the cup and let it
sit for three minutes. Be careful serving
it to children, it is hot. You can
eat it straight out of the cup.
I am not a child. The cup of instant
noodles is beef flavor and tastes
of salt. Its aroma is that of the vinyl
shower curtain that hangs in my
bathroom. The curtain came with
the apartment and is clean and white.
The cup of instant noodles was
purchased with other such cups as
part of a store of emergency
supplies in event of fire, flood,
earthquake, hurricane, insurrection,
coup d’etat, bridge collapse, shipwreck,
bankruptcy, injury, or disease.
The job is over and the money
is gone. The emergency is now.
The ship that was expected to arrive
in port today is gone, the news
just in of its loss, run aground
and broken on a distant reef.
The cargo was uninsured.
“When you talk about Nabokov and Coover, you’re talking about real geniuses, the writers who weathered real shock and invented this stuff in contemporary fiction. But after the pioneers always come the crank turners, the little gray people who take the machines others have built and just turn the crank, and little pellets of metafiction come out the other end. The crank-turners capitalize for a while on sheer fashion, and they get their plaudits and grants and buy their IRAs and retire to the Hamptons.” — David Foster Wallace (interview with Larry McCaffery in The Review of Contemporary Fiction, Summer 1993, Vol. 13.2)
She knew
right away. He saw
it in the look on her
face. He never knew
how she knew. He rolled
away and said, Sorry.
I can’t
I can’t do this, she said. I can’t
—it will be six weeks before
graduation and I can’t. He told her
whatever she wanted to do,
he would be with her.
They saved their money.
There was no conversation
in the waiting room. He was
the only man. He went out
to the hall and lay
down on the thin carpet, out
of the way. He tried
to get some sleep.
It had been a long night.
She held a piece
of paper in her
hand, said, We need
to get this filled. Outside
the building, she held
a hand out to the wall
and steadied herself and bent
over and threw up. The sky
was overcast, the day warm.
He opened a can
of chicken noodle soup, diluted
it in the pan, heated
and stirred and ladled it into
a bowl. She sat at their
kitchen table and slowly
ate the soup. She said,
Thank you. He said, You’re
welcome. They never spoke
about it again.
There was only one cashier on
duty and she wasn’t
there. The manager was pissed
off and pushed the restocking
cart into one of the customers,
careful to avoid eye contact.
The automatic change dispenser
didn’t dispense any change.
The cashier arrived and told
the manager, You put it on
backwards. She unlocked her
register, rang up the customer’s
purchases, made change from
her own purse—Have a good day.
“History does not abide by traditional narrative explanations. It isn’t that narrative explanation doesn’t have its place—it is a great instrument—but uncritically examined, its assumptions about the world are, well, unlikely. Within a specific human realm, when we are busy giving meaning to human events selecting, choosing, arranging a story at a dinner party—we may be so taken with the result that we forget that another arrangement could have yielded something quite different. I am not suggesting what some have seen as an inevitable consequence of this particular mode that everything is relative; it’s much more that there are modes of explanation equally satisfactory within their own prescribed realms of discourse.” — William H. Gass (interviewed by Arthur M. Saltzman in The Review of Contemporary Fiction, Fall 1991, Vol. 11.3)
Foggy morning along a beach populated
by shadows. Two in the shallows,
man and woman, she giggles, No, it’s
not…. His voice low rumbling, she says,
Because, it’s because, that’s all….
Atop each breakwater a solo
shadow, one taking morning
exercise in front of a small
jumble of bikes, two others sitting,
legs dangling over the sand while they
face the beach and wait for
what they’re waiting for. In the park
behind them, three workers
in yellow vests shovel something
from the bed of a city truck.
Back up on the streets, parents
escort their children down designated
safe routes to the stops where
yellow buses wait to carry
them to their hot and crowded
schools. A childless young
couple open the trunk of their
sedan, load it with a blue
picnic cooler, her easel and paints,
his two sets of golf clubs.
The sun is rising and the fog
will burn off long before lunch.
“You can spend paragraphs describing an old mill under the cloud-streaked moon, Chekhov writes somewhere, how the water rushes over the wheel, how heavy and dank its stones are, and nobody will actually see it; merely mention, however, how the moonlight catches on a bit of broken glass lying on a mossy flag atop the millrace … and the whole structure rises, vivid and visible, before the moon-slashed night mists of the reader’s mind!” — Samuel R. Delany (from interview by K. Leslie Steiner in The Review of Contemporary Fiction, Fall 1996, Vol. 16.3; ellipsis in original)
Eight dollars is the cost of admission to Greenwood Beach.
Seven dollars and a quarter is the federal minimum wage
for hourly workers under certain circumstances. The state’s
minimum is eight and a quarter. These are the wages
beneath which it is considered no worker could be justly paid,
unless that worker is a tipped employee dependent upon
the largesse of drinkers and diners sated with food
and beverage. Or unless the worker is an intern—
interns can be had for free—or a migrant farm worker,
shuffled from field to field, sleeping in a shack, drinking
tepid water from a rusty bucket—or an illegal immigrant
shoehorned two dozen to an apartment, never let out except
to be taken to the job, working sixteen hours a day
for room and board, exhausted sleep filled with American dreams.
The gulls circle above the lake,
searching for supper. They eye
the clear waters below, spot
fish, pause, turn, empty the air
from under their wings in a fall
that looks as if their wings
have suddenly broken, hit the
water beak-first, dive to catch
their meal, come back up and beat
their way back into the sky,
shaking the water from their wings
in a quick shudder as they go.
Evanston is a town that sits
on the left shoulder of Chicago, facing up
(right shoulder if you’re facing down).
It is protected by an asphalt moat patrolled
by civilian traffic, a vast cemetary where
fog twists around large monuments to people
barely otherwise remembered, and a train track
fatally electrified and lined by deciduous jungle.
Once the visitor passes the city’s defenses
he (or she if she’s a she) finds himself
in a pretty little city almost as pretty
but not as fragile as the words “pretty
little city,” complete with tall trees,
three-story buildings, squirrels, rabbits,
university professors and students, joggers,
dog-walkers, cyclists, all sweating, some
discussing topics of interest. The cars are
all relatively new and not ostentatious,
though the same cannot be said
for the houses. Construction is underway
in front of shops whose windows hold signs
reading, “We are still open.” Sunday mornings
find the pretty little city very quiet.
There’s a party in the alleyway every night.
It’s August, it’s hot, what’re you going to do?
Sit in your stuffy apartment, puny wall-unit
wheezing a lie of cool, refreshing air?
Watch some fast-food brain shit on the box?
Drink thin beer from cheap cans, scream at the wife
who screams at the boy while the baby
screams at everyone? Fuck that. Get your ass
downstairs and out back to the alleyway. Bring your
30-pack of cheap beer and share it around.
Bring the wife and the boy and the baby,
the neighbors are grilling burgers and dogs
and the cars are idling, their doors open
and their sound systems thumping loud.
You didn’t ask—no one has asked
but this is why I’m afraid of black people:
I’m afraid of black people
because television shows, movies,
newspapers, magazines, and popular songs
have taught me that black people
hate me and want to hurt me
because I’m white and because being white
makes me guilty both of injustices
being committed now and injustices
that hang from our nation’s history
like a stinking dead albatross around
a maddened, decrepit mariner’s neck.
And I’m afraid because
I cannot understand
what it means to be an American
and be black.
“Does this present not belong to the mob? The mob, however, does not know what is great or small, what is straight and honest: it is innocently crooked, it always lies.” – Friedrich Nietzsche, Thus Spoke Zarathustra (trans. Hollingdale)
Five dollars’ admission.
All the neighbors (who can pay) are there.
Canvas folding chairs (bring your own)
line the curbside along green parkways.
Dogs crap in those parkways.
The new kids on the block
are in attendance. They are middle-aged
and are me and my wife.
We are shy but determined,
frightened of people but resolved
to make our new beginnings here.
We set our canvas chairs
on the parkway behind some of our neighbors.
Introductions are made. We are all middle-aged
(the younger ones and their children
are down the street, closer to
the inflatable fun castle and the quoits).
There is a line of buffet tables and a
griller grilling meats (burgers, dogs) on a charcoal grill.
Canned and bottled beverages (non-alcoholic)
in an ice-and-water-filled tub.
A P.A. system, a host, a raffle (my wife
wins a bottle of wine), pre-recorded music
(late 60s to early 70s, the pinnacle
of post-war American culchuh).
The music is too loud. Conversation
is difficult. Later there’s a singer
backed by two electrified guitarists.
Early on, I stepped in dog shit.
Three times went down the street
to try and scrape it off my shoe.
Even a little bit of that stuff stinks,
and there was no hiding that this
new kid needed to learn
at least one new thing.
“Books and reading, I believe, have to be understood and taught as a distinctive, embodied meditative tradition; as a rhetorically constructed deliberative verbal ordering of the world; and as a social practice through which the liberal ideal of a mutual human accountability was formulated and partially enacted. Reading as an embodied rhetorical verbal interchange and as a deliberative tradition has to be cultivated apart from the passive cognitive reception of administered entertainments and the sensationalist, discontinuous, permanent immediacy of consumer culture. The presence created by reading within book culture’s tradition of literacy must be distinguished from the immediacy created by reading that is controlled by the contemporary cyber-logic of the electronic image. The presence of reading must be distinguished formally from the immediacy of the electronic image. Print literacy as an embodied rhetorical form of cognitive and deliberative agency has to be enacted apart from a consumerist reception of information, opinion, sensation, and stimulation.” — Peter Dimock, “The Presence of Reading, Part II”
“If in fact the core of our supposedly rational society is a great vacuum, if its present arrangement precludes any contestation to the Thanatos-fueled expansion of capital, then the seizure of power by the working class becomes a necessity for the continuing survival of the species. If the myths we have ceased to believe in are being replaced by those more absurd still and equally fated to unbelief, perhaps the challenge becomes crafting better myths; more convincing myths, myths grounded in the material reality of daily life, of daily work and life in common; myths which smash the artificial divisions between us, myths which know that the past cannot be recaptured but that the future remains unwritten. Or, to invoke a word blasphemous to the relativistic mythology of our time, do we have the courage to offer the truth? Facing the imminent threat of ecological ruin and unprecedented human suffering which capitalist states are powerless to reverse, the stakes of the proletariat’s historical mission become even higher than its 19th century prophets could imagine.” — Jarrod Shanahan, “I Want to Believe”
“The irony of the increasing rationalization of society toward some mythic equilibrium is the intensification of paroxysm, of violent crisis, of catastrophe on a heightening scale which it has ensured. The crises inherent in the capitalist cycle now grip the entire planet, leaving destitution in the wake of periodic booms, leaving entire regions to starve, evacuating capital from entire cities and letting them rot while the local ruling class throws up their hands. In the major developed countries, the transition from hulking welfare state apparatuses to militarized police forces maintaining order indicates the increasingly reactionary tendency of states, faced with simply containing the results of a disordered market by brute force, rather than even pretending to curb the causes of destitution and hopelessness among the poor.” — Jarrod Shanahan, “I Want to Believe”
“Since the late 18th century, and in plain sight, the entire world has been quite violently molded into one expansive international market and playground for the European bourgeoisie. Nation states have increasingly come to exist solely for the benefit of the markets which function through them, developing vast apparatuses of population management, security technologies, and militarized police forces, which serve the needs of production here and repression there.” — Jarrod Shanahan, “I Want to Believe”
“Most people’s lives are a direct reflection of the expectations of their peer group. Whoever you spend time with, that’s who you become.” – Anthony Robbins, “Get the Edge”
“The gradual post-war transformation of this country into an outright plutocracy is a development that few have failed to notice, and that has no champions other than the few who benefit directly from it. To sit and watch those high insiders always cash out with impunity is pretty galling to the citizens of a democracy, however much they think they’ve gotten used to it. And to the national multitude of window-shoppers, whether at the mall or watching their TVs, the full-time advertising is another, complementary provocation.” — Mark Crispin Miller, “Hard Sell”
“A simple question: why do so few characters in fiction ever read books? Let’s assume that these characters do have the ability to read, and to read something more than love letters or legal documents or diaries. Why do their authors so rarely have them reading fiction or philosophy?
“We know that many of the characters have gone to college, even such universities as Harvard and Yale. And yet they never read? Or, if they do, they never talk about their reading with others?
“And here we live, God help us, in the ongoing age of realism. Granted, such writers as Raymond Carver and Frederick Barthelme preferred to make their characters sit in front of TVs. But might they not also pick up the occasional book? And might they not—just once—mention their reading to another character? Wife? Husband? Girlfriend?
“Apparently not. Even professors in fiction do not read, though this could in fact be an accurate reflection of real professors. (Why is it that professors, and especially English professors, read so little? Ah, because they are always so busy! Almost as busy as librarians, who also have no time for reading.)” — Anne Burke, “Thinking in Fiction”
Reality is looking for a job.
The money won’t last.
This idyll won’t last.
The northeast breeze rolls the waves onto the beach.
Where the sun reflects from the water, I cannot look.
Gulls cry.
What fresh heaven is this?
“The contempt of riches in philosophers was only a hidden desire to avenge their merit upon the injustice of fortune, by despising the very goods of which fortune had deprived them; it was a secret to guard themselves against the degradation of poverty, it was a back way by which to arrive at that distinction which they could not gain by riches.” — Francois Duc De La Rochefoucauld, Reflections (trans. Bund & Friswell)
“To think continuously about changing the world is to spend your life looking at what is bad in it. To be attached to the world is to be attached to the world as it is, and not for any reason, because reasons can always be countered. To consider the world from first principles, to think about how well it would work if everything were different, is to be ready to throw away everything you know. Radical idealism and a sense of limitless possibility are the brighter facets of absolute rejection.” — Larissa MacFarquhar, “Requiem for a Dream”