Worse than the USSR?

Here in Italy we’re in the middle of a media blackout. That means you can’t mention anyone by name until the regional elections at the end of the month. So what were once lively televised debates have become censored affairs full of, “Don’t say that!” and the bleeping out of certain names. Of course, they get around the censors by calling Berlusconi “The Sultan,” or some such euphemism. Kinoppete suggests things were actually better in the USSR circa 1976:

Review of 36 Arguments for the Existence of God

Rebecca Newberger Goldstein has written a highly intellectual – and intelligent – book. One might even be tempted to classify it as the first “new atheist” novel. The protagonist of her book is a slightly snuggly version of author Sam Harris — an unknown academic named Cass Seltzer who pens a runaway atheist bestseller. But this doesn’t make “36 Arguments” a polemic on atheism (which may disappoint some readers.) Not to worry, though. The dialogues are playful, the characters vivid, and the overall feel is one of affectionate satire towards the uptight world of academia.

It has been said that the book paints an unflattering picture of the literary critic Harold Bloom, whose alias Goldstein makes the object of a spirited burlesque. This reviewer is of the opinion that no malevolence was intended. Sure, Jonas Elijah Klapper comes off as a gluttonous genius with a penchant for rambling kabbalistic interpretation of poems like “Dover Beach,” but there’s so much verve and enjoyment in the ideas he (she) toys with that a certain admiration shines through nonetheless. Who would argue that the real Bloom — a self-described “Falstaffian” — presents himself in much the same way as Goldstein’s fictional one?

The appendix of the novel consists of 36 (a recurring number in this mathematics-driven book) philosophical arguments for the existence of God and their subsequent refutation. While the narrative itself is full of atheists — a sexy game theorist, a cameo by literary agent John Brockman and the likeable anthropologist-cum-Rastafarian chauffer Roz Marglois, there is no special attention paid to atheism. It’s just part of life at Frankfurter University.

All this intellectual action climaxes in a debate between Seltzer and his fictional theistic antagonist, a Nobel prize-winning economist named Felix Fidley. Unsmiling Fidley comes off a bit unflatteringly, as one might expect. The scene is a page-turner. Fidley’s arguments for God fall predictably flat.

Goldstein has an uncanny grasp on the dynamics of academic rivalry. She is also a pushover for romantic love with a knack for wonderfully constructed English sentences. Best novelty: she coins her own meme, “to fang,” meaning “to pose a question from which the questioned can’t recover.”

– from The American

An American Radical

I missed American Radical: the Trials of Norman Finkelstein in the theater, but I hope to catch a copy on the black market. It’s even said to be well-balanced and fair, and that’s a real selling-point when talking about Norman Finkelstein. Watch the trailer below. I’ll just point out that F’s initial declaration, “Excuse me, every single member of my family on both sides was exterminated…” (um, playing the Holocaust card again, Norman?) can’t be taken too seriously. A minute later in the same trailer, he’s kvetching about how his mother thought he had taken her too literally and was destroying his life for an ideal. So was she exterminated or not? If not, the author of The Holocaust Industry is fabricating his own personal history around a people’s tragedy in order to win sympathy from his listeners. Sound familiar?

36 Arguments

I just finished reading Rebecca Newberger Goldstein’s 36 Arguments for the Existence of God. Well, I still have to get through the appendix, where the arguments are stated (and refuted) logically, but the meat of the novel is behind me.

Tempted as I was to think of it as the first “new atheist” novel, one whose protagonist is a public atheist a là Sam Harris (though much more cuddly and polite), I’m not so sure if that’s the best way to characterize Goldstein’s book. Which means it’s not fiction-as-propaganda for the new atheism. It’s a pretty sappy modern love story with affectionate portraits of Hasidim reminiscent of Chaim Potok’s The Chosen.

Of course, there’s a lot of what John Brockman dubbed the “third culture,” which means science: game theory, mathematics, anthropology, etc…and a brilliantly over-the-top lampoon of Harold Bloom which is worth the read in itself.

So will this book convince you God does not exist? No. But then again, you don’t need books to help you with that, do you?

Is Suicide Painless?

Yesterday the news reached me that an old friend committed suicide. We grew up together in suburban Maryland. Our families were close. Our mothers and sisters were friends as well. There was a kind of inseparableness that governed our friendship in the golden years before adolescence took its toll and widened the gap between us forever.

He was sent away to a private school, then a military school, ostensibly because he was becoming increasingly uncontrollable and violent. He discovered drugs. When, after a few years, he returned to our public school I didn’t recognize him. He had grown tall and awkward. His skin had taken on a strange shade of purple. His blonde hair was ratty and knotted. His voice had become a bellow and his manners antagonistic. Before the year was out, he disappeared again.

Twenty years have passed since I last saw him. He never kicked his addiction to drugs. Our mothers are still friendly. News of his suicide – despite our unbridgeable distance over the years – is like a small part of my past which has been definitively silenced.

I didn’t think I even cared about him anymore. I was wrong. Alav ha-shalom.

Playing Punk

I had a great and turbulent time in New York, from the moment my mother kissed me goodbye in front of a Bowery hotel when I was 20 to my last meal eight years later in a Flatbush Chinese restaurant. I rented eight apartments, held three jobs, spent seven months on the dole, fought two court cases (I won both), and survived two relationships. You can only live like that in your twenties, and I did.

My first week in the city I wandered up to the East Village and browsed the used record shops. In those days, music came before books. I nursed the dream of fronting a band, playing CBGB and living on refried beans until I was famous enough to buy a flat on Central Park West. I even bid for and got a job at the Strand, the infamous bookstore on Broadway and 12th Street, because I’d read somewhere that Patti Smith had worked there before she became, well, Patti Smith. If I’d read that she’d worked at Balducci’s I probably would’ve pestered them. Such was the power of punk lore over my neophyte imagination.

While at the Strand I embraced a progressively more degenerate lifestyle. It was a heady place to work, despite the fact that they treated their employees like garbage. The Strand myth was that they would hire anyone: “struggling artists,” squatters, junkies. And they did. In fact, the place was crawling with vice. In the employee lounge — where rats scurried across the concrete floor from time to time — the refrigerator was always chock-full of malt liquor and beer. The management either drank as heavily as we did or looked the other way.

We’d go out and get hammered at the bars on First Avenue for lunch, then as soon as six o’clock rolled around we were back at our favorite watering hole on Avenue B for more. Far eastside bars still had sawdust on the floor and killer jukeboxes. We drank pitchers of McSoreley’s Ale, an East Village specialty, and bopped our sodden heads to Iggy and the Stooges. We’d stumble home to Greenpoint, stopping off at the all-night bodega for a few tall cans of Ballantine and cigarettes.

Around that time I began having severe bowel trouble. My steady diet of ephedrine, Twinkies and Yoo-hoo probably didn’t help. I recall squatting in the public toilet at the Strand munching on alfalfa sprouts, hoping for the best. It certainly didn’t occur to me at the time that ephedrine — which was my over-the-counter answer to shooting speed, something I wouldn’t have had the guts to do anyway — was calcifying my innards. My bad diet did the rest.

A couple of times a year my mom and step-dad would drive up from Maryland to visit. They’d bring me things like old furniture from our basement, crates of used albums and boxes packed with macaroni and cheese and canned salmon (why not tuna, I always wondered?). Then they’d take me, their emaciated son, out for a decent meal at Katz’s or the Second Avenue Deli. Hungry as I was, I’d crunch away at the bowl of sour pickles, slurp down the matzo ball soup and take the uneaten half of my corned beef sandwich home in a napkin. Once my mother even made me try kishke, which was delicious.

With my sister, we visited the Tenement Museum together on Orchard Street. There we found a photo of an original tenants who looked exactly like our mother. I’d take them on rollicking subway rides. I once even took them to the bar where I hung out. I think I wanted to show them my world, let them in on some deep secret about who I had become. Instead, all I managed to do was alienate them. After that, they visited less and less frequently.

On Monday nights I’d schlep down to the Ludlow St. Cafe with my guitar for open mic night. I’d order a pitcher of beer, put my name on the list, and slump down over a barstool to work up my courage. When they called my name I’d stagger up to the stage, plug in my faux-Rickenbacker hollow body to the amp, and start in on Dylan’s “Visions of Johanna.” The changes were simple and I knew all the words; besides, it was my favorite song. How could the public not love it?

Maybe it was my tendency to end every performance in a loud feedback roar a là Sonic Youth, or just the fact that I couldn’t sing and had absolutely no interest in my audience, but on my final night they pulled the plug on me. I kept playing before I realized no sound was coming out of the amplifiers. When it dawned on me, I slunk back to my barstool and ordered another pitcher.

And there died the first of my great New York dreams.

A Review of Summer for the Gods by Edward J. Larson

Clarence Darrow in action

Edward J. Larson has written a brilliant, judicious account of the trial of John Scopes, a schoolteacher prosecuted by the state of Tennessee for teaching the theory of evolution in a public school. The trial was dubbed the “trial of the century” (it wasn’t the first) for its illustrious protagonists. The prosecution was led by the anti-evolution politician William Jennings Bryan, who argued that Darwin’s theory directly attacked religious belief in the divine origins of man. He claimed such teaching would provoke the disintegration of social values and the ruin of morality. He saw his mission on the witness stand as a crusade. The people of Tennessee are Christians, he stressed, and they — not high-falutin’ experts — should decide what was fit or unfit to be taught in their schools.

Clarence Darrow, the iconoclastic defense lawyer and self-declared agnostic, led the defense. Darrow’s position was that what was at stake was a return to medievalism and the bludgeoning of the human intellect in the name of orthodoxy. It was, in his view, a question not of religious truth but of human rights.

The centerpiece of the trial was the joust between Darrow and Bryan. Darrow grilled Bryan on his literalist reading of the Bible, laying bare the flimsy intellectual foundations of such blind faith. Bryan, for his part, held to his position that it didn’t matter if what the Bible said seemed incomprehensible to us; it was the word of God. He did, however, concede that the six “days” of creation were best interpreted as geologic “ages,” a concession that later fundamentalists would never forgive him.

Bryan died a week after the trial. Some of his supporters blamed Darrow. H.L. Mencken, who reported on the trial for the Baltimore Sun, gave a brief eulogy: “If the village barber saved any of [Bryan’s] hair, then it is curing gallstones down there today.”

The Scopes Trial has echoed across America’s cultural battlefields for over eighty years, most recently in the Katzmiller vs. Dover ruling of 2005 that the teaching of Intelligent Design “violated the constitutional bar against religious instruction.” In light of such recent attempts to dress up creationism in sheep’s clothing, we might be grateful to William Jennings Bryan for his honesty; at the very least, he felt his religion was strong enough to survive the assault from science and reason on its own merits — or die fighting.

From The American

Some Photos of Etz Hayyim Synagogue in Crete

Summer ’08. Before the arsonists got to it.