Evil bastards

What do we do with evil bastards in literature? Not every work of literature includes them, but those that do seem to gain a particular purchase on the reader’s attention. Writers love to dream up evil bastards, and we love to enter the dream. But why are we drawn to representations of evil? Maybe because consciousness evolved as a practical adaptation, a problem-solving mechanism. If there’s a small flaw on a large canvas, we tend to zero in on the flaw. If twenty kids are playing nicely in a playground and one is misbehaving, all attention turns to the miscreant. Where there is no problem, consciousness relaxes; where there is a problem, consciousness engages in an urge to explain, to determine, to get our arms around the problem for future reference.

Whether you buy that intro or not, you might find it interesting to explore how fictional evil occurs as a problem we urgently want to explain, to learn from, to pin down for further reference. Below are a few templates for how to explain evil in its fictional deployments.

Social conditions

I might also call this the “materialist template”, and it is big in the age of realism. Evil is a result of historical conditions. Dickens novels might best exemplify this on the literary side, Marx on the philosophy side – human nature is neither good nor evil, but social conditions make it so.

Metaphysical/religious

Evil is part of the great cosmic struggle that is larger than any human life, an absolute that must be faced on its own terms. This model dominates not only overtly religious stories like Paradise Lost, but also heavily symbolic ones like Melville’s Billy Budd, where the human struggle of good and evil seems a shadow cast by some larger eternal archetypal or cosmic struggle.

Psychoanalytic/Freudian

Evil results from a deformation in the individual psyche, some repressed psychological trauma from the personal past that emerges in a destructive form. Poe’s psychopaths, for example: Montresor’s evil in “The Cask of Amontillado” is that of a mentally ill individual. There are no signs of poor social conditions or interventions of spiritual entities from some religious outer frame. There is just the nameless “injury” in Montresor’s personal past that rearranged his mind into that of a monster. (Note: If I were to separate a Psychoanalytic/Jungian version, I would fold it back into the metaphysical/religious. Toni Morrison’s Song of Solomon, e.g., is essentially a  Jungian/archteypal quest, and any good and evil Milkman encounters along the way are not just realistic details in the life of a man but plot points in an archetypal struggle. Again, the Jungian/archetypal model is my metaphysical/religious model recast into the language of psychoanalysis.)

Existentialist

Here, evil is irreducibly inexplicable, absurd, too arbitrary to be explained via any diagnostic metric. When Meursault kills the Arab in Camus’s The Stranger, we might call this evil in its existentialist aspect. Indeed, it is so inexplicable that we can hardly call it evil. It may be that the existentialist world view, following Nietzsche, is better relegated to the territory “beyond good and evil.” Let’s try Shakespeare’s Iago. He seems to represent a version of evil that is unmotivated, unexplained by a bad childhood or poor social conditions or metaphysical/religious interference or any other rational explanation. He just expresses evil as a random and fundamental force. Of course, his evil is recontained in Shakespeare’s world – not before harm is done, but the moral framing in Othello is not existentialist in tone. There is a moral order to the universe that we can glean from the tragedy. So perhaps Iago shows evil in its absurd or irrational aspect as something that can be recontained in a moral universe, whereas Meursault shows evil in the same aspect but with little or no moral framing.

I could probably think of more, but that is enough to chew on for one day. Feedback welcome.

Colliding values in Frankenstein

That the monster represents some projected aspect of the good Dr. Frankenstein is clear enough. (And Victor is indeed a good and noble man at bottom, his fall that of a tragic hero.) But what projected aspect? What exactly is it that the doctor sublimates into monstrosity? I’m sure many illuminating answers are possible, but I have one that relates to three value systems operable in the culture and literature of Shelley’s day.

I am grateful to Shelley for giving Victor a pathological work ethic, evidenced by the time he spends in his lab, because I call on the doctor here to perform a double duty. Among the value systems of the day, Victor represents both the Enlightenment faith in science and the Romantic passion to strive beyond all accepted limits. A third value system – let’s call it the Sentimental — was anchored in the kinder, simpler domestic bonding of friendship and companionate marriage as the locus of value, and it would reach from the 18^th century Cult of Sensibility (Laurence Sterne, Henry Mackenzie, et al) toward the novels Dickens would write in the decades after Frankenstein. Even as a teenager, Mary Shelley would be quite aware of these cultural formations, since her parents were famous Enlightenment radicals, her young husband already a famous Romantic poet, and the sentimental novel had been all the craze for some decades.

While Victor epitomizes both the Enlightenment faith in science and the Romantic excess of passion in his pursuits, Elizabeth (and to a lesser extent, Henry) represents the Sentimental, pulling Victor away from strife and excess toward the more domesticated bliss, the sweet contentment of conjugal love and home life. Elizabeth fails, of course, and Victor hurtles to the outer reaches of the earth, following his extravagant aspirations to his own self-destruction. Elizabeth fails to turn the plot, that is. In terms of the moral of the tale, she wins hands down. What did Victor’s relentless Romantic passion to do great things beyond measure, what did his faith in human science get him? How much more fulfilled might he have been if he had settled down with Elizabeth in domestic bliss and spent out his years peacefully “tending his own garden,” as Voltaire had recommended we do? Despite the wild and stormy romanticism of the novel’s setting and plot, despite the fact that Shelley was at the time of writing traveling with two of the greatest Romantic poets of the day – it seems that the novel’s resolution, after all the crash-and-burn of colliding value systems, favors the Sentimental anchor of fulfillment – at least for us mere mortals.

Freud’s Wolf Man and Joyce’s Dubliners

It’s hard to read Freud’s case histories of the Rat Man (1909) and the Wolf Man (1918) and not be fascinated. Most intriguing of all is how Freud slowly pieces together the patient’s unconscious backstory using what little the patient gives him, small memories that have stuck with the patient for some reason: he was holding his mother’s hand as a toddler, and she was lamenting her illness to a doctor she was seeing off at the train station, and her words made a deep impression; he was standing with his governess in front of the house watching a carriage drive off with his father, mother, and sister, and then walked peacefully back into the house with his governess; there was a picture book with a wolf standing upright that his sister had used to frighten him. Each snapshot seems insignificant but left its mark, and indeed these “insignificant” moments become defining moments, albeit unconsciously, that shape all the subsequent life of the patient’s psyche.

Notice the similarity to James Joyce’s Dubliners (1914). Joyce spearheaded a turn in the history of the novel away from the perfectly crafted plotlines of Dickens toward something more subjective. What happens when you can no longer rely on plot milestones and neat closures to frame the flow of meaning? What happens – at least if you are in the early 20th century – is you stumble into a Freudian frame of meaning. In Dubliners, each story captures a moment with no big drama but with an impression left on the protagonist’s mind – the character’s disappointment in “Araby” when he arrives too late at a fair and is unable to get a gift for the girl he secretly loved, the child’s sense of the corpse’s presence at an in-home wake (“The Sisters”), the sense of something peculiar and transgressive in the old man’s approach in “An Encounter.” These moments have the same kind of vitality as the memory-scenes in Freud’s case histories. No bells and whistles, but they capture an impression that leaves a deep mark on the psyche.

I don’t know how deliberate Joyce’s Freudian ground of meaning was, but history makes some cross-pollination inevitable. Virginia and Leonard Woolf’s Hogarth Press was offered (but declined) Joyce’s Ulysses for publication around the same time that they were publishing English translations of Freud’s on-going works (and poems by the likes of T. S. Eliot). Certainly all these towering early modernists – Joyce, Eliot, Woolf, Pound, D. H. Lawrence – were moving in the same circles, with Woolf’s Bloomsbury Group as one of the nuclei. But however tenuous the cross-connects, there is no doubt that Joyce’s Dubliners participates in reshaping the form of fiction away from the organizing principles of plot and climax. (Woolf’s To the Lighthouse [1927], to me, would be the greatest example of the modernist novel built around subjective points of reference, but Dubliners is closer to the kick-start.) Joyce thus helps to reshape modern identity – first by changing the form in which we see these human stories transacted, and secondly by changing the role of the reader. The reader must orient differently to Dubliners than he had to Dickens. No more of the objective markers that make Dickensian characters so memorable (one thinks, e.g., of Gradgrind, “whose head was all covered with knobs, like the crust of a plum pie”), or of the dramatic climax that brings all the plot threads together. In the trajectory of fiction from Dubliners to Woolf, the reader herself is cast into the role of psychoanalyst, peering into the minds of minor characters, looking for how lasting impressions are made of seemingly trivial events. It’s not about what the characters are doing so much as it is about the dynamics of being.

So was Joyce deliberately deploying Freud? Was Freud perhaps influenced by modernist writers and artists of the day? I’ll let others measure out the exact influences, but I’d recommend this experiment for my own readers: Pick up a copy of Freud’s Three Case Histories, which includes the Wolf Man, notice how reading it places you into the role of psychoanalyst, and ask yourself if the reader is not cast into the same role when he or she reads Dubliners or To the Lighthouse. And ask yourself if that shift in orientation about how we read does not partly reflect and partly implement a shift of human identity into its modern form.

Related: Toni Morrison’s Song of Solomon/Sula; Jung on Joyce’s Ulysses

When Sirens Call

Review of Paul David Adkin’s When Sirens Call. Melbourne, Australia: Threekookaburras, 2014.

When Sirens Call finds its center of gravity in the romantically charged meeting between Belinda Babchek and Robert Aimard on a Greek island, but this is not your dime store romance novel. Paul Adkin tackles something much more ambitious, something that picks up on the modernist tradition of James Joyce and Virginia Woolf, using the framework of odyssey and romance to explore the nuances of intersubjective separation and contact.

True to the expectation created by the setting, Adkin’s descriptions are finely crafted, from the Greek island scenery to the stream-of-consciousness flow of associations within the young Aussie traveler and photographic artist, Belinda, and the English ex-pat writer and island hotelier, Robert. Indeed, the travelogesque descriptions often clothe the philosophical points of the novel. Belinda notices early on, for example, before leaving Madrid, that “the megalopolis … seen from without, seems nobler,” while seen from within it is “chaos … vulgar, bitter, sharp, filthy” (37). This, in a way, encapsulates the novel’s whole point about human identity and the world we live in. The island scenery, the “tiny fishing trawler … the setting sun … gleaming yachts” (130) that form the outer shell of our protagonists’ experience, are beautiful and real, but equally real are the messy subjective interiors struggling anxiously, hopelessly, “absurdly” as both our protagonists like to say, to define a self and a place in the world. The same doubleness reads as a critique of the “romance” genre into which the novel might faux fit, a genre that typically achieves an outer shell of dreamy idealism, even in tragedy, but does so only by obfuscating the messy interior of bodily functions and psychological disturbances. Adkin doesn’t spare us the messy interior, but rather lifts the veil on the genre itself. The romantic island “paradise,” as Aimard suggests, is a poor cover for a “wasteland” within (186).

The two principal characters do not meet until the second half of the novel, and this may make for a slow start for some readers. The first half, with little or no plot, develops subjective and intersubjective spaces, building up a sense of human identity and a modernist force field of themes – alienation, dislocation, loss of meaning, the individual adrift. Separately, we bob along the interior currents of Robert and Belinda, following their inner lives as they daily reconstruct an identity built upon fears, hopes, lost loves and missed connections, percepts in the immediate environment, nuggets of philosophy and social criticism, literary and archetypal allusions that float in and out of their minds. Each character marks out an identity by a mental repetition of fence posts – cultural, historical, personal, and archetypal reference points that stabilize the frame. But the real pressure points are the points of intersubjective contact – the string of ghosts, shadows, substitute antecedents for the missing him or her, the compulsive desire for, and destabilizing fear of, human contact. The “traps” and “tricks” of Belinda’s photography, of Robert’s novels, might be seen in this light as the traps and tricks we register in all our past relationships and with which we inexorably color our future relationships in advance.

Despite differences in age and background, Robert and Belinda share much when it comes to the struggles of identity construction and sense of loss and emptiness in their lives. Indeed, as we oscillate between their streams of consciousness before the meeting, one wishes that Adkin had done more to differentiate the two, had given a more unique prosody and rhythm to each of these interior monologues, had more sharply distinguished the laws of physics governing these respective psyches. But these are the flaws of highly ambitious writing, and it is difficult not to appreciate what Adkin has accomplished as we stumble into and explore the interior landscapes he has given us.

Once the two meet, this modernist base, this malaise of intersubjectivity, is coupled to a plot with an arc, a tension, a sense of anticipation that pulls the reader into the story by the buttonhole. The plot does not have the intricacy and complexity of a classic Dickens plot, but comes rather in the mold of a D. H. Lawrence plot, where the objective sequence is simple but the subjective dynamics foster ample suspense and expectancy to drive the reader forward.

We do get our plot resolution in the end, and I for one like the novel best when the plot becomes superimposed upon the subjective arena at its base, but this is finally not a novel about plot. It is a novel about subjective spaces, lonely spaces, and moments of separation and contact. Like Woolf’s To the Lighthouse, it is a novel not exhausted by the plot, but rather a novel one can return to over and over, expecting with each reading the discovery of new layers of flora and fauna in those fluid spaces between the archetypal and the everyday, where “fishermen’s beards become philosophers’ beards” (21), where all lines converge toward Greece, the cradle of our collective unconscious.

Camus’s Stranger: Hero or Sociopath

Probably the most important hurdle of reading Albert Camus’s The Stranger is to resist the temptation to see Meursault as hero or villain. We’re not “supposed” to identify with him or against him. He just demonstrates in every thought and action the absurdity of the world. The trial puts this in perspective. The prosecutor creates one narrative about Meursault’s murder of the Arab. The defense attorney creates an entirely different narrative about Meursault’s murder. Both create logical narratives, but both are completely wrong – there is no logical narrative that explains any of Meursault’s actions (not his homicidal outburst, nor his passive agreement to marry Marie even though love explicitly “meant nothing” to him [52], nor his passive agreement to help Raymond lure his girlfriend back for another beating after he’d already bloodied her once [38]). The oft-noted comment that he is absolutely honest is strikingly true at times, as in his discussions of his mother’s death and of marriage and of his case, but oddly untrue at other times, as in the totally motiveless deceits he perpetrates with Raymond (luring the girlfriend back for another beating and then attesting to Raymond’s blameless behavior at the police station [60]). Another oft-noted comment is that he comes to terms with his life once he fully realizes the absolute indifference of the universe. This one seems true enough at the end. But I detect a misguided inclination among readers to treat him as a role model or absurd hero, an admirable rebel against society and its phony ways. This, I think, is a mistake. He did, after all, randomly kill “an Arab” without the slightest thought before or after to the human consequences of that deed, he did quite nonchalantly agree to help Raymond brutalize a woman he’d never met, he admittedly feels little or no emotion for his mother or for the woman he sleeps with, etc., etc. Even if intellectually you are the most hardened existentialist, this is not the kind of “hero” you want your daughter to bring home for dinner.

If you want an absurd hero, you might start with the existentialist dilemma. Recognize that the universe is irrational, amoral, and utterly indifferent to human life. Your own life is meaningless and your death will not ruffle the cosmic indifference. Now what do you do? Meursault brings us to the question but he gives us no model for how to respond. The Fool in King Lear might be an absurd hero in that he does seem to recognize the irremediable indifference of the universe and yet tries to inject some clarity and empathy into Lear’s world, not because this will make the universe more meaningful or morally intelligible, but merely because of the local comfort it may give to Lear. Or the Dalai Lama might illustrate the path of the absurd hero in his injunction to act with compassion even though our actions will never alter the fact that suffering is built into the human condition. Although Meursault’s character is a perfect vehicle for bringing the absurd (existentialist) world view into focus, his utter lack of compassion, his complete indifference to suffering caused by his own actions, may illustrate a kind of human predicament but cannot seriously be called a “heroic” response to the existential dilemma. At least the Fool makes the absurd choice to behave morally in a world where moral behavior makes no sense. Meursault’s indifference is, if anything, a logical response to the indifferent world, and does not warrant the badge of absurd hero.

Perhaps then Meursault is the exemplar of life after the age of God. Nietzsche pronounced God dead, opined that this placed at least the most thoughtful of us beyond good and evil, and found this to be a liberation of the human spirit. Dostoevsky and more recent Christians agree that the absence of God places us beyond good and evil, but they are far less upbeat about it, fearing a dystopia where we can do anything at all to our fellow human beings without scruple. The humanist stakes out a third position by denying the shared premise of Nietzsche and the Christians (the premise that without God we are beyond good and evil and all things are permissible). The humanist finds great moral value in human actions even in, or especially in, the absence of God. Treating people kindly and attending to the human consequences of one’s actions have their own intrinsic values irrespective of divine rewards or punishment. In this tripolar scheme, I’d say that Camus’s personal philosophy tends toward the Nietzchean and his personal actions in life tended toward the humanistic, but, ironically, The Stranger seems to best illustrate the Christian point of view – that without a belief in God or any traditional morality, we, like Meursault, become detached from our own lives and indifferent to others, incapable of compassion but quite capable of brutalizing women and killing others on a whim without any sense of wrong-doing. It is easy to see Meursault in this sense as an exemplar not of the human predicament en masse but merely of the sociopathic mindset (not deliberately evil but just wholly indifferent to the human consequences of one’s actions – more a descendant of Dickens’s Harthouse than of Shakespeare’s Iago).  And what better theme for the contemporary Christian than the sociopathic dystopia of life without God?

Von Trier’s Melancholia

A friend with whom I’ve had long and beautiful talks about romantic versus classical ideals led me into a discussion recently of Lars Von Trier’s Melancholia, which reminded me of a third pole that in my mind is equidistant from the other two: the existentialist pole. Justine (Kirsten Dunst) is clearly not classical in sensibility, as there is nothing rational or tranquil about her relationship to the world. But nor does she represent a romantic world view. Francis Ford Coppola’s Dracula, for example, represents a romantic world view. Dracula has an all-devouring passion that transgresses all limits – religious, rational, moral – all boundaries shatter before his excessive passion. This is romanticism in its Byronic/Blakean form but with additional attention to the moral dangers that Byron and especially Blake downplayed. The existentialist is in a way the opposite. The world seems drained of meaning, of passion, of emotion, of any kind of authentic sentimental connection to others. Justine’s existentialist mindset (not that she chose this mindset but she expresses it) would find Coppola’s Dracula a bit ridiculous for putting so much frenzied importance on an emotional bond to a woman. Dracula’s attitude implies that there can be enormous meaning in the world, that enormous passion is justified. Justine’s problem is the opposite.

Justine’s foil in Von Trier’s film, Claire (Charlotte Gainsbourg), shows that even our new tripolar model – classical, romantic, existentialist – falls short. Claire indeed represents a value system that stands in primary conflict to Justine’s, but Claire’s world view is neither classical, romantic, nor existentialist; it is a fourth pole, best labeled as the “sentimental world view” – where all human values hover back to the sensible, sentimental, domestic forms of bonding that hold families together.

So Justine and Claire force me into this final sweep on the broad strokes of Western cultural history. If we generally think of the classical ideal as symmetrical, rational, stoical, poised, and the romantic ideal as passionate, excessive, overwrought, suprarational, one can hypothesize a pendulum swing through periods of European cultural history, from classical Greece and Rome to the romantic tendencies of the Medieval era, to the classical Renaissance, romantic Baroque, then neo-classical/Enlightenment, then Romanticism-proper in the late 18th and early 19th centuries. With 19th-century realism, something changes. The ideal that centers the symbolic economy of great Victorian novels by Dickens and others is neither classical nor romantic but sentimental, and it traces back to an underrepresented moment in cultural history, the “Cult of Sensibility” that emerged in 1760s England and Scotland. The Cult of Sensibility sprouted up alongside Romanticism as a reaction against the rational symmetries of the neoclassical aesthetic. But whereas Romanticism-proper favored excessive passion and a power of imagination that stretched beyond all rational boundaries, the Cult of Sensibility favored the tender emotions that could bond people together in the domesticated bliss of their own little gardens. So although Romantics and Sensibility writers shared a rejection of stoical reason as a touchstone of human values, they produced quite different kinds of heroes. Romanticism would produce powerfully ambiguous heroes from Byron’s own Manfred and Childe Harold to Heathcliff of Wuthering Heights and Coppola’s Dracula (and one might even reclaim Milton’s Satan as Romantic hero, as Blake and Percy Shelley did quite explicitly). Sensibility would produce the tender domestic heroes of 18th-century writers like Sarah Fielding and Henry Mackenzie, who were laying the groundwork for the sentimental novels of Dickens and others.

With those four poles, we at least have a more complete heuristic model for cultural analysis. E.g., in Coppola’s Dracula, Mina struggles between romantic (Dracula) and sentimental (Jonathan) options. The symbolic economy of Von Trier’s Melancholia is energized by the conflict between existentialist (Justine) and sentimental (Claire) world views. Mary Shelley’s Frankenstein shakes the model in its own way, with Victor Frankenstein representing a compound of romantic and classical, evincing not only the excess passion and overwrought idealism of the romantic but also a more classical trust in reason and science as his methodology; Elizabeth in that novel, on the other hand, represents the sentimental ideal of tender domestic emotions (and the arc of the plot would seem to validate Elizabeth’s point of view).

But I believe I’ve exceeded the reasonable limits of the blog entry format, so I’ll end with a simple solicitation. If anyone has read this far without becoming overly resentful, please remind me to write a sequel on the following topic: Romantic and Existentialist — Two Forms of Melancholia and Two Forms of Darkness. (Sequel is here.)