Three Act Tragedy by Agatha Christie (1935)

‘You’re a thundering good chap, Charles, but you do let your imagination run away with you.’
(The upper class milieu: Sir Bartholomew Strange addressing Sir Charles Cartwright in Chapter 3 of ‘Three Act Tragedy’)

‘You believe in me?’ said Sir Charles. He was moved.
‘Yes, yes, yes. We’re going to get at the truth. You and I together.’
‘And Satterthwaite.’
‘Of course, and Mr. Satterthwaite,’ said Egg without interest.
(Young Lady Egg Gore flirting with old Sir Charles Cartwright, Chapter 12)

‘You must forgive us badgering you like this. But, you see, we feel that there must be something, if only we could get at it.’
(Classic expression of the frustration and bewilderment expressed by the investigators in all Christie’s novels, Chapter 13)

‘My God,’ burst out Sir Charles. ‘It’s a nightmare – the whole thing is utterly incomprehensible.’
(The same sense of complete perplexity expressed in all Christie’s novels as they approach their climax, Chapter 25)

‘Think! With thought, all problems can be solved.’
(The core of Poirot’s method, Chapter 23)

He was the sort of gentle creaking gate that would have lived to be ninety.
(Sweet old Reverend Babbington, Chapter 4)

‘Three Act Tragedy’ is the ninth Hercule Poirot novel (there were 2 non-novel books – a collection of short stories and the novelisation of a play by a different author – so strictly speaking it’s the 11th Poirot book).

Previous ones have contained passing mockery of the English police, solicitors and other professions or, alternatively, have used a strongly themed setting (the obvious ones being the train-bound stories ‘The Mystery of Blue Train’, 1928, and ‘Murder on the Orient Express’, 1934).

This one, as the title suggests, is dominated by theatrical metaphors and comparisons. The central protagonist is a former star of the London theatre, Sir Charles Cartwright who, very amusingly, treats every setting as a Stage on which he frequently plays one of his Famous Parts, from the Hearty Sailor to the Intrepid Detective. All of which gives the entire narrative a kind of theatrical, stagey feel which, seeing as the whole thing is preposterous bunkum, makes it all the more enjoyable. Leading up to Poirot’s clever explanation of the mystery which divides it, as per the title, into three acts, and allows him to conclude with a flourish, right at the end:

‘It is nothing – nothing. A tragedy in three acts – and now the curtain has fallen.’
(Chapter 26)

Talking of Poirot, though, the book is notable for One Big Thing which is that he very much takes a back seat. He is, for random, unexplained reasons, present at the first murder, of the harmless vicar at Sir Charles Cartwright’s dinner party. And he bumps into Mr Satterthwaite in a public park in Monte Carlo just long enough to discuss the case and then, completely gratuitously (obviously because Christie thought it was about time she did so) gives us a potted account of his life story.

But then he disappears from the narrative. All the running i.e. the discussing theories behind the two murders, and going off to interview witnesses and related characters, is carried out by the triumvirate of Cartwright, Satterthwaite and Egg. It is only when they are all back at the Crow’s Nest, in the very Ship Room where Babbington’s death occurred, and are in the middle of a ‘conference’ to pool their latest findings that there’s an unexpected knock on the door and Poirot pokes his head round.

Magically, he knows that they are having just such a ‘conference’ and accurately predicts what they’ve discovered up to now and so are thinking. He admits that when they talked here in this room, weeks earlier, later in the evening of Babbington’s death, he thought Sir Charles’s theory that it was murder was just theatrical hyperbole. But Sir Bartholomew’s death changes everything and he has returned to apologise.

‘And so, Sir Charles, I have come up to you to apologise – to say I, Hercule Poirot, was wrong, and to ask you to admit me to your councils. (Chapter 15)

Cartwright and Satterthwaite are delighted, though all three men notice that Egg is reluctant. She had been hoping, via the investigation, to get closer to her hero, Sir Charles. But after a moment’s hesitation she has to acquiesce, and Poirot is on the team!

But he promises to take a back seat, not to get involved in any of the active sleuthing, and act in a purely advisory or consultative capacity.

So ‘Three Act Tragedy’ is by way of being another of Christie’s experiments with the form or narrative of the detective story – one in which the famous detective appears but is, for long stretches, invisible and uninvolved, while other characters dominate the narrative and conduct most of the footwork.

Plot summary

  • Cornwall
  • Monte Carlo
  • Yorkshire
  • London

Sir Charles Cartwright is a larger-than-life former actor; two year who has retired to the English Riviera where has had a luxury mansion constructed overlooking the sea (pretentiously named the ‘Crow’s Nest’).

House party Here he invites twelves guests to join him for a house party, half of whom have made the trip down from London, half who are locals. Rather randomly, one of the guests is the famous detective Hercule Poirot. When Cartwright’s friend Sir Bartholomew ‘Tollie’ Strange learns about Poirot attending, he jokes that they better watch out because murder seems to follow the little Belgian everywhere.

The vicar dies The party assembles and haven’t even sat down to dinner, are still enjoying cocktails in the ‘Ship Room’, when the local vicar, Mr Stephen Babbington, starts to choke, staggers to a nearby couch, collapses and dies. Who? Where? Why? What?

‘But why?’ cried Mrs. Babbington. ‘Why? What motive could there be for anyone killing Stephen?’ (Chapter 13)

Well Alan Manders for one. He revives the fact that, as a supposed communist, not so long ago he had a flaring argument with the vicar about the awful influence of Christianity, calling on churches all around the world to be swept away. But is that kind of political argument enough to murder someone?

Egg in love An important thread is that ‘Egg’ Gore, daughter of the impoverished aristocrat, Lady Mary Gore, appears to be passionately in love with old Sir Charles while, according to his observant friend, Satterthwaite, Sir Charles feels the same.

Interlude in Monte Carlo Again, with disarming randomness, Cartwright and Satterthwaite go on holiday to Monte Carlo where, by a boggling coincidence, Satterthwaite bumps into Hercule Poirot who confesses that he is bored. It’s here that he gives a potted account of his life story, explains that he is rich enough to retire, but is bored. Much later, when Satterthwaite is interviewing Manders, there’s a little exchange about Poirot.

‘That man!’ The expression burst from Oliver. ‘Is he back in England?’
‘Yes.’
‘Why has he come back?’
Mr. Satterthwaite rose.
‘Why does a dog go hunting?’ he replied. (Chapter 22)

Strange dies Luckily enough the English newspapers tell them that Cartwright’s close friend, Sir Bartholomew Strange, has also dropped dead at a dinner party he was giving at his home in Yorkshire, Melfort Abbey, with many of the same guests as attended Sir Charles’s ill-fated dinner in Cornwall. Can the two deaths be linked? In which case are they not from natural causes?

Nicotine poisoning When Sir Bartholomew’s death is attributed to nicotine poisoning, the authorities are persuaded to exhume Babbington’s body to see whether he died from the same cause.

The triumvirate Satterthwaite and Cartwright return to England, to Cornwall, where they meet up with Egg Gore and the threesome form a triumvirate a) agree that there’s more to this thing that meets the eye and so b) organise themselves as a team of sleuths, with different members tasked with interviewing various witnesses and connected persons.

Poirot reappears It’s in the middle of this conference, that Poirot makes the unexpected appearance I’ve described above, in Chapter 15 i.e. half way through the novel.

To Yorkshire Thus Satterthwaite and Cartwright travel up to Yorkshire, where they meet the country’s chief constable, the inspector in charge of the investigation, then visit the scene of Strange’s death (i.e. his grand country house), where they extensively interview the staff.

The missing butler In particular they follow up the local police’s main focus which is that Sir Bartholomew had recently retired his butler of long standing and taken on a new man, John Ellis. This Ellis disappeared from the house on the night of Strange’s death and no-one has seen him since.

The blackmail letters Poking around in Ellis’s room, Cartwright is struck by an ink stain on the carpet right in the corner of the room and, using his acting skills to impersonate a person huddled there, speculates that they were writing something when they heard footsteps coming along the hall, and so probably stuffed whatever they were writing under the gas heater. Sure enough they discover in just that location several drafts of what is obviously a blackmail note. Ellis knew something incriminating and planned to blackmail someone about it although, frustratingly, his drafts don’t include an addressee or any details.

The sanatorium They also visit the sanatorium set up at the nearby old Grange by Sir Bartholomew (who was a nerve specialist) for the treatment of patients with nervous breakdowns etc. As we all know, such places, in detective stories or thriller movies, are hotbeds of rumour and conspiracy. They interview the calm efficient matron.

Mrs De Rushbridger But they also learn of the recent arrival of a new patient, a Mrs De Rushbridger suffering from a nervous breakdown and loss of memory. And the inexplicable fact that, when Sir Bartholomew was informed by phone that she had arrived at his sanatorium, he was overcome with delight and congratulated the butler, Ellis, who had brought the news, something considered very odd by the housemaid who witnessed it. Why did Mrs De Rushbridger’s arrival at his sanatorium bring Sir Bartholomew so much pleasure? And a lot later on, when Miss Wills mentions that Sir Bartholomew had told her he was experimenting with hypnotism in restoring lost memories… Is that significant?

Alan Manders At the same time, a glaring oddity about the Yorkshire dinner is that Egg’s sometime beau, the suave young Alan Manders, who had attended the Cornwall dinner, had contrived to crash his motorbike into the wall of Sir Bartholomew’s country estate, had been taken into the house and so invited along to the dinner.

Anyone who’s read Christie’s preceding novel, the comedy thriller ‘Why Didn’t They Ask Evans?’ will remember how a leading character fakes a crash into the wall of a grand estate in order to be invited to rest and recuperate up at the big house. It seems that she’s used the exact same plot device in her very next story. These stories being arch, knowing comedies, she has her characters comment on the plot device’s obviousness, as Sir Bartholomew comments to his friend Angela Sutcliffe:

‘A new method of gate crashing,’ he called it. ‘Only,’ he said, ‘it’s my wall he’s crashed, not my gate.’ (Chapter 20)

Anyway, it puts us the alert that this Mandel went to great and rather absurd lengths to get himself invited to the fatal dinner. Was it in order to poison Sir Bartholomew? But why?

Egg interviews Meanwhile, Egg goes up to London where she interviews in quick succession two key attendees of both dinner parties, Mrs Dacres the fashionable dress-maker, and her wastrel husband Freddie Dacres, plus a model at Mrs D’s boutique who discloses that: 1) the company, despite its gleaming facade, is actually in dire financial straits; 2) Mrs D was chatting to if not having an affair with a handsome rich young man who she hoped to persuade to invest in her company but that 3) this likely fellow had been ordered off on a long sea voyage by none other than the noted Harley Street nerve specialist, Sir Bartholomew Strange. Mrs Dacres can’t possibly have murdered Sir Bartholomew out of revenge for the despatch of her lover / financial saviour… can she?

Freddie Dacres’ slip I’ve forgotten to mention that when Egg talks to Freddie (who takes her to a nightclub where he gets steadily more drunk) he goes into a kind of drunken memory which seems to imply that he himself has been consigned to, or locked up in, Sir Bartholomew’s sanatorium:

‘Sir Bartholomew Strange. Sir Bartholomew Humbug. I’d like to know what goes on in that precious Sanatorium of his. Nerve cases. That’s what they say. You’re in there and you can’t get out. And they say you’ve gone of your own free will. Free will! Just because they get hold of you when you’ve got the horrors.’ (Chapter 19)

Before going on to suddenly remember that his wife (Cynthia Dacres) not to tell anyone about this. Because then someone, or the police, might suspect him of bumping off old Sir Bartholomew…

Stop It’s at this point, with half a dozen possible suspects identified and a number of storylines nicely bubbling away, that I will – as in all my Christie reviews – stop summarising the plot. Because 1) they get steadily so much more complicated that summarising them becomes impossible, and 2) I don’t want to spoil it for anyone who decides to read it (see link to the online text, below).

Cast

In Loomouth

Murder 1: The Reverend Stephen Babbington dies soon after drinking a cocktail during drinks prior to dinner at Sir Charles Cartwright’s seaside house at Loomouth in Cornwall.

  • Mr Satterthwaite – ‘a dried-up little pipkin of a man’ with a ‘little wrinkled face’
  • Sir Charles Cartwright – 52, ‘an extraordinarily good-looking man, beautifully proportioned, with a lean humorous face, and the touch of grey at his temples gave him a kind of added distinction’ – has fallen in love with young ‘Egg’ Gore (below)
  • Sir Bartholomew ‘Tollie’ Strange – ‘a well-known specialist in nervous disorders’
  • Angela Sutcliffe – ‘a well-known actress, no longer younger, but with a strong hold on the public and celebrated for her wit and charm. She was sometimes spoken of as Ellen Terry’s successor’ – ‘How dull men are when they decide to settle down! They lose all their charm’
  • Captain Freddie Dacres – dissolute, gambler, drinker, drug taker – ‘He spent a lot of time on racecourses – had ridden himself in the Grand National in years – ‘a little red, foxy man with a short moustache and slightly shifty eyes’
  • Mrs Cynthia Dacres – owner of Ambrosine Ltd, a high-class, pretentious dress-making company and boutique in Bruton Street; Egg finds out from one of her models that the company is actually in dire financial straits
  • Anthony Astor – pen-name for the female playwright Miss Muriel Wills, author of ‘One-Way Traffic’ – ‘tall and thin, with a receding chin and very badly waved fair hair. She wore pince-nez and was dressed in exceedingly limp green chiffon. Her voice was high and undistinguished’ – distinctly less classy than all the other bourgeois characters, as indicated by the location of her home, in downscale Tooting
  • Lady Mary Lytton Gore – ‘Left as a widow very badly off with a child of three, she had come to Loomouth and taken a small cottage where she had lived with one devoted maid ever since. She was a tall thin woman, looking older than her fifty-five years. Her expression was sweet and rather timid’
  • Hermione Lytton ‘Egg’ Gore – young and foolish and in love with Sir Charles Cartwright, a genuine Christian – ‘twice as alive as anyone in that room. She had dark hair, and grey eyes and was of medium height. It was something in the way the hair curled crisply in her neck, in the straight glance of the grey eyes, in the curve of the cheek, in the infectious laugh that gave one that impression of riotous youth and vitality’
  • The Reverend Stephen Babbington – ‘quite a good fellow, not too parsonical,’ – ‘a man of sixty old, with kind faded eyes and a disarming diffident manner’
  • Mrs Margaret Babbington – the reverend’s wife, ‘a big untidy woman. She looked full of energy and likely to be free from petty mindedness’
  • Robin Babbington – their son, killed in India (they have three other sons: Edward in Ceylon, Lloyd in South Africa, and Stephen third officer on the Angolia)
  • Oliver Manders – 25, a good-looking young fellow, ‘a handsome lad, with his dark, heavy-lidded eyes and easy grace of movement’ – with something foreign about his appearance triggering this exchange: Egg Lytton Gore says to him: ‘Oliver – you slippery Shylock -‘ and Mr Sattersthwaite, observing the exchange, thinks: ‘Of course, that’s it – not foreign – Jew!’. Later we find out his mother had an affair with a married man whose wife refused a divorce i.e. he’s a bastard, he was taken up by his rich uncle in the City
  • Miss Milray – Sir Charles’s secretary: ‘Neither sudden deaths nor sudden changes of plan could excite Miss Milray. She accepted whatever happened as a fact and proceeded to cope with it in an efficient way’
  • Hercule Poirot
  • Temple – Sir Charles’s maid, ‘a tall girl of thirty-two or three. She had a certain smartness – her hair was well brushed and glossy, but she was not pretty. Her manner was calm and efficient.’
  • Dr MacDougal – the principal doctor in Loomouth

In Yorkshire

Murder 2: Sir Bartholomew Strange dies during a dinner party he’s hosting for much the same guests who attended Cartwright’s party in Cornwall.

  • Colonel Johnson – ’Yorkshire chief constable: ‘a big red-faced man with a barrack-room voice and a hearty manner’
  • Superintendent Crossfield – managing the investigation into Sir Bartholomew’s death: ‘a large, solid-looking man, rather slow of speech, but with a fairly keen blue eye’
  • Sir Jocelyn Campbell – local GP and toxicologist who was a guest at the dinner, who calls Strange’s time of death and suggests nicotine poisoning
  • Doctor Davis – police doctor
  • John Ellis – Sir Charles’s butler who disappears on the night of the death; later, letters threatening someone unknown with blackmail are found in his room
  • Mr Baker – Sir Bartholomew’s usual butler, for the last seven years, but who had been taken ill, given a holiday, and been replaced by Ellis
  • Miss Lyndon – Strange’s secretary
  • Mrs. Leckie – Strange’s cook: ‘a portly lady, decorously gowned in black’
  • Beatrice Church – Strange’s upper-housemaid: ‘a tall thin woman, with a pinched mouth, who looked aggressively respectable’
  • Alice West – Strange’s parlourmaid ‘a demure, dark-eyed young woman of thirty’
  • The Matron of the sanatorium – ‘a tall, middle-aged woman, with an intelligent face and a capable manner’
  • Strange’s lodge keeper – ‘a slow-witted man of middle age’

In London

Where Satterthwaite, Cartwright and Egg plan their investigations and are joined by Poirot, in an advisory capacity.

  • Sydney Sandford – the newest and youngest decorator of the moment, designed Mrs Dacres’ dress boutique
  • Doris Sims – model at Mrs Dacres’ boutique who Egg interviews, and tells her Mrs Dacres is hard up but she had been schmoozing a young rich man in a bid to get investment, but then he was ordered to take a long sea voyage, by his physician, the nerve specialist Sir Bartholomew Strange (!)

In Kent

  • Old Mrs Milray – Sir Charles’s secretary’s mother, ‘an immense dumpling of a woman immovably fixed in an armchair conveniently placed so that she could, from the window, observe all that went on in the world outside’ (Chapter 24)
  • Serving woman at the bakers where Egg and Sir Charles have a simple lunch

Love

Satterthwaite observes the love that cannot speak its name between Sir Charles Cartwright, 52, and young Egg Gore, young enough to be his daughter. Daddy issues.

It was, he [Satterthwaite] thought, an odd situation. That Sir Charles was overwhelmingly in love with the girl, he had no doubt whatever. She was equally in love with him. And the link between them the link to which each of them clung frenziedly was a crime a double crime of a revolting nature.
(Chapter 12)

Poirot’s life story

Early in the novel the setting moves to Monte Carlo where Mr Satterthwaite comes across Poirot sitting in a public park. Suddenly, for no very good reason, the Belgian tells him his life story:

‘See you, as a boy I was poor. There were many of us. We had to get on in the world. I entered the Police Force. I worked hard. Slowly I rose in that Force. I began to make a name for myself. I made a name for myself. I began to acquire an international reputation. At last, I was due to retire. There came the War. I was injured. I came, a sad and weary refugee, to England. A kind lady gave me hospitality. She died – not naturally; no, she was killed. Eh bien, I set my wits to work. I employed my little grey cells. I discovered her murderer. I found that I was not yet finished. No, indeed, my powers were stronger than ever. Then began my second career, that of a private inquiry agent in England. I have solved many fascinating and baffling problems. Ah, monsieur, I have lived! The psychology of human nature, it is wonderful. I grew rich. Some day, I said to myself, I will have all the money I need. I will realise all my dreams.’ (Chapter 6)

So that explains why he is retired and able to dally.

‘My time is all holidays nowadays. I have succeeded. I am rich. I retire. Now I travel about seeing the world.’ (Chapter 6)

Poirot’s motivation

‘Like the chien de chasse, I follow the scent, and I get excited, and once on the scent I cannot be called off it. All that is true. But there is more… It is – how shall I put it? – a passion for getting at the truth. In all the world there is nothing so curious and so interesting and so beautiful as truth…’ (Chapter 17)

Poirot’s method

‘I see the facts unbiased by any preconceived notions.’ (Poirot, Chapter 16)

‘My friend, do not ask me to do anything of an active nature. It is my lifelong conviction that any problem is best solved by thought.’ (Chapter 16)

Mon ami,’ said Poirot, ‘be guided by me. Only one thing will solve this case – the little grey cells of the brain. To rush up and down England, to hope that this person and that will tell us what we want to know – all such methods are amateurish and absurd. The truth can only be seen from within. (Chapter 25)

‘You mean it’s a lie?’ asked Sir Charles bluntly.
‘There are so many kinds of lies,’ said Hercule Poirot.
(Chapter 23)

And comparing his approach with his fellow investigators’:

‘You have the actor’s mind, Sir Charles, creative, original, seeing always dramatic values. Mr. Satterthwaite, he has the playgoer’s mind, he observes the characters, he has the sense of atmosphere. But me, I have the prosaic mind. I see only the facts without any dramatic trappings or footlights.’ (Chapter 25)

And once again we find him building houses out of cards as a way of meditating or letting his thoughts flow, much to Egg’s disgust (Chapter 26).

And, just as in every Poirot story, there comes the Eureka moment:

Mon dieu‘ cried Poirot.
‘What is it? Has anything happened?’
‘Yes, indeed something has happened. An idea. A superb idea. Oh, but I have been blind – blind –’
(Chapter 26)

Poirot’s pride

Mr. Satterthwaite studied him [Poirot] with interest. He was amused by the naïve conceit, the immense egoism of the little man. But he did not make the easy mistake of considering it mere empty boasting. An Englishman is usually modest about what he does well, sometimes pleased with himself over something he does badly; but a Latin has a truer appreciation of his own powers. If he is clever he sees no reason for concealing the fact.
(Chapter 17)

Poirot’s subterfuge

But behind these latter qualities turns out to be cunning. Obviously Christie was in an explanatory mood because she not only inserts into this novel an overview of Poirot’s career, but also a clever explanation of his manner:

‘Ah, I will explain. It is true that I can speak the exact, the idiomatic English. But, my friend, to speak the broken English if an enormous asset. It leads people to despise you. They say – a foreigner – he can’t even speak English properly. It is not my policy to terrify people – instead I invite their gentle ridicule. Also I boast! An Englishman he says often, “A fellow who thinks as much of himself as that cannot be worth much.” That is the English point of view. It is not at all true. And so, you see, I put people off their guard. Besides, he added, it has become a habit.’ (Chapter 27)

Cunning as a serpent.

The English class system

Hercule Poirot, the little bourgeois, looked up at the aristocrat. He spoke quickly but firmly.

Bookishness

‘Mrs de Rushbridger was killed before she could speak. How dramatic! How like the detective stories, the plays, the films!’ (Poirot in Chapter 27)

In previous reviews I’ve developed the idea that Christie having her characters regularly compare their situations and scenarios to the stereotypes and clichés of detective stories (or movies) serves several purposes. 1) It pre-empts criticism from critics or readers who may be tempted to complain about the corny (or preposterous) plot developments. 2) But at the same time it draws attention to the artificiality of the whole genre and nudges you away from even trying to compare anyone or anything that happens to ‘real life’, gently nudging you into the entirely fictional land of Detective Stories, where anything can happen, where anyone can disguise themselves as anyone else in order to carry out the most ludicrously complicated crimes.

Hence the succession of ‘nudges’ in this story.

‘You know, Egg, you really are detestably hearty. And your tastes are childish – crime – sensation – and all that bunk.’ (Manders to Egg, Chapter 5)

‘How superior detective stories are to life,’ sighed Sir Charles. ‘In fiction there is always some distinguishing characteristic.’ (Chapter 9)

‘What was his manner on the night of the tragedy?’ asked Mr Satterthwaite in a slightly bookish manner. (Chapter 9)

They left it in a somewhat disconcerted fashion. Their zeal as detectives was momentarily damped. Possibly the thought passed through their minds that things were arranged better in books. (Chapter 10)

‘The idea of gain we can now put definitely away,’ he said. ‘There does not seem to be anybody who (in detective story parlance) could benefit by Stephen Babbington’s death.’ (Chapter 15)

‘I’m afraid,’ said Lady Mary, ‘that that’s rather too clever for me.’
‘I apologise. I was talking rather bookishly.’ (Chapter 14)

‘Dash it all,’ went on Sir Charles with feeling, ‘in detective stories there’s always some identifying mark on the villain. I thought it was a bit hard that real life should prove so lamentably behindhand.’
‘It’s usually a scar in stories,’ said Miss Wills thoughtfully.
‘A birthmark’s just as good,’ said Sir Charles. (Chapter 21)

As Egg and Mr. Satterthwaite stood waiting for the lift, Egg said ecstatically: ‘It’s lovely – just like detective stories. All the people will be there, and then he’ll tell us which of them did it.’ (Chapter 23)

But these narrow quotes risk missing the bigger picture which I mentioned at the start, which is the book’s relentless comparison of lots of scenes to The Stage, with Sir Charles Cartwright ready, at the drop of a hat, to step into character as The Intrepid Detective, much to the amusement of his wry, observing friend, Mr Satterthwaite.

The new woman

Every generation going back to the 1880s thinks it has invented The New Woman, fearlessly defying the conventions of a Man’s World, and competing with men on their own terms etc etc. Christie’s independent novels almost always feature a variation on this type. In ‘Three Act Tragedy’, Egg Gore is a kind of caricature of the modern young woman, headstrong, impatient, taking the lead.

Egg Lytton Gore had got him [Mr Satterthwaite] securely cornered on the fishing quay. Merciless, these modern young women – and terrifying! (Chapter 4)

‘Have patience,’ counselled Mr Satterthwaite. ‘Everything comes right in the end, you know.’
‘I’m not patient,’ said Egg. ‘I want to have things at once, or even quicker.’ (Chapter 12)

1930s diction

‘I hate women. Lousy cats. Did you see her clothes – that one with the green hair? They made me gnash my teeth with envy. A woman who has clothes like that has a pull – you can’t deny it. She’s quite old and ugly as sin, really, but what does it matter. She makes everyone else look like a dowdy curate’s wife. Is it her? Or is it the other one with the grey hair? She’s amusing – you can see that. She’s got masses of S.A…’ (Chapter 5)

‘I always think,’ said Egg, ‘that Mrs Dacres looks a frightful cat. Is she?’ (Chapter 18)

‘I’m not at all sure that I’m not a little jealous of her… We women are such cats, aren’t we? Scratch, scratch, miauw, miauw, purr, purr…’ She laughed. (Chapter 20)

Where ‘cat’ means gossipy bitch, and SA stands for sex appeal.

‘And so he’s legged it.’

Which I thought was a lower-class phrase from my own youth, but is obviously older.

Mrs. Dacres, looking as usual marvellously unreal, was (as Egg put it to herself) doing her stuff. (Chapter 18)

Penetrating

Her words came drawlingly, in the mode of the moment.
‘My dear, it wasn’t possible. I mean, things either are possible or they’re not. This wasn’t. It was simply penetrating.’
That was the new word just now – everything was ‘penetrating‘. (Chapter 2)

‘Now, do you like this? Those shoulder knots – rather amusing, don’t you think? And the waistline’s rather penetrating.’ (Chapter 18)

‘My dear, it was too penetrating for words!’ (Chapter 18)

‘Extraordinary fat women come and positively goggle at me. Too penetrating.’ (Chapter 18)

Modern psychology

Presumably, as the years passed from 1916 when Christie wrote her first novel, modern psychology became more and more well known, extensive, covered in newspapers and magazines, and so filtered into popular fiction, especially when the lead character (Poirot) is himself so interested in psychology, as he tells anyone who will listen.

‘How much crime depends, too, on that psychological moment. The crime, the psychology, they go hand in hand.’ (Chapter 17)

But in this story it is not only Poirot who talks about psychology, but other characters as well. The subject crops up when Mr Satterthwiate goes to see / interview staid old Lady Mary. Here’s Satterthwaite confidently describing an inferiority complex, a concept first developed by Freud’s follower Alfred Adler, around 1907 but which had, quite clearly, percolated through to the wider culture by 1934 if not some time before:

‘An inferiority complex is a very peculiar thing. Crippen, for instance, undoubtedly suffered from it. It’s at the back of a lot of crimes. The desire to assert one’s personality.’ (Chapter 14)

Surprisingly, maybe, Lady Mary turns out to have read up on the subject:

‘Some books that I’ve read these last few years have brought a lot of comfort to me. Books on psychology. It seems to show that in many ways people can’t help themselves. A kind of kink. Sometimes, in the most carefully brought-up families you get it. As a boy Ronald stole money at school – money that he didn’t need. I can feel now that he couldn’t help himself… He was born with a kink…’ (Chapter 14)

‘Every woman adores a fascist’ (Sylvia Plath)

Lady Mary fell for a wrong ‘un. Her father told her so and tried to forbid her from marrying ‘Ronald’ but, according to her, many women are attracted to problem men.

‘There doesn’t seem to be anything that warns girls against a certain type of man. Nothing in themselves, I mean. Their parents warn them, but that’s no good – one doesn’t believe. It seems dreadful to say so, but there is something attractive to a girl in being told anyone is a bad man. She thinks at once that her love will reform him.’
(Lady Mary, Chapter 14)

Her daughter, Egg, is a chip off the old block, although she’s much more forward and confident and cynical about it, in the modern style:

‘I like men to have affairs,’ said Egg. ‘It shows they’re not queer or anything.’
(Chapter 4)

Nonetheless, despite all this modern self-awareness, she seems to have fallen in love just as inappropriately, with an older man, with Sir Charles.

This theme was aired extensively in ‘Murder on the Blue Train’ where young Ruth Kettering is said to be attracted to Comte Armand de la Roche precisely because he had such a bad reputation. And in the novel after this, ‘Death in the Clouds’ where sweet Jane Grey is attracted (without knowing it) to the serial killer, Norman Gale:

‘A killer,’ said Poirot. ‘And like many killers, attractive to women.’
(Death in the Clouds, Chapter 26)

It’s tempting to attribute the belief to Christie herself, but I’m more inclined to think it’s one of the many standardised clichés and stereotypes which she used to construct her ludicrous stories.

Dinner menu

I’ve read thousands of novels in which characters have thousands of breakfasts, lunches and dinners but it never ceases to amaze me how little detail most authors give of the specific dishes consumed at any meal. This novel features a very rare description of the actual dishes served at a dinner, and so an interesting sidelight on social history.

Soup, grilled sole, pheasant and chipped potatoes, chocolate soufflé, soft roes on toast.
(Chapter 7)

Cornwall’s reputation

‘I always think Cornwall is rather terribly artisty… I simply cannot bear artists. Their bodies are always such a curious shape.’
(Mrs Dacres in Chapter 18)

Poirot and Wittgenstein

Right at the end of his neat explanation of the crime, how it was done and why, Poirot draws a general conclusion. Solving a murder mystery requires a certain amount of fact finding, obviously yes yes yes – but then what is really required is thinking long and hard so as to arrange everything that is known into a logical sequence which fits all the facts and matches the psychology of the people involved i.e. is psychologically plausible. Hence his repeated insistence in all the books on the imperative importance of sitting back and thinking.

To be more precise, you have to find the right angle, the right vantage point, from which all the facts fit into a logical and psychologically consistent pattern.

‘Now here I admit that Sir Charles was right and I was wrong. I was wrong because I was looking at the crime from an entirely false angle. It is only twenty-four hours ago that I suddenly perceived the proper angle of vision – and let me say that from that angle of vision the murder of Stephen Babbington is both reasonable and possible.’ (Chapter 27)

Now this idea, that a mental problem is only a problem because we are looking at it from the wrong perspective, and that what is required is not finding a solution so much as finding the right angle from which to regard the facts – this reminded me exactly of the later philosophy of the twentieth century’s greatest philosopher, Ludwig Wittgenstein. In my review of the brilliant biography of Wittgenstein by Ray Monk, I summarise his later attitude thus:

Wittgenstein isn’t about making theories or coming up with theoretical foundations. He wants to release people from their confusions and perplexities by making them see the ‘problem’ in a new way, from a different perspective. There are no solutions. But if you see problems from the right angle, they cease to be problems any more and so the lack of solutions, also, ceases to cause you anxiety and worry. Philosophy is the therapy which cures anxiety about philosophical problems.

Apparently Wittgenstein was fond of quoting the physicist Heinrich Herz who struggled with the problems in mechanical theory bequeathed by Isaac Newton’s notion of ‘force’. But in his book The Principles of Mechanics, Herz explained that if you dumped the notion of force altogether and simply observed the wide variety of events which used to be corralled together to create the definition – if you actually just looked at what was in front of your eyes – then all the ‘problems’ raised by hanging onto Newton’s out-dated notion simply disappeared.

“When these painful contradictions are removed, the question as to the nature of force will not have been answered; but our minds, no longer vexed, will cease to ask illegitimate questions.” (Quoted in Ludwig Wittgenstein: The Duty of Genius by Ray Monk, 1991, page 446)

Wittgenstein was delighted by this passage because it exactly epitomised his own approach to the so-called ‘problems’ of philosophy.

And closely matches the approach of the great fictional detective.

‘Me, I have dealt with crime for many years now. I have my own way of regarding things

Poirot has a way, an angle, a perspective, which again and again solves complex mysteries which all his peers, whether professional or amateur, find impossible to solve. And he nearly always ends up by saying that, once regarded from the correct angle, most of these ‘insoluble’ puzzles turn out to be astonishingly simple.

So the twentieth century’s greatest detective and its greatest philosopher shared this fundamental approach in common 🙂


Credit

‘Three Act Tragedy’ by Agatha Christie was published in 1935 by the Collins Crime Club.

Related links

Related reviews

‘I’d never seen a murder at close hand before. A writer’s got to take everything as copy, hasn’t she?’
‘I believe that’s a well-known axiom.’ (Chapter 21)

Hiroshi Sugimoto: Time Machine @ the Hayward Gallery

This is an outstanding exhibition. For once all the superlatives like ‘landmark’ and ‘definitive’ are true. I massively recommend it.

Hiroshi Sugimoto

Born in 1948, Hiroshi Sugimoto is a Japanese photographer, who has also been involved in architecture and set design. He’s famous in the art world for the way that, over the past 50 years, he has created a body of carefully crafted, subtly thought-provoking and quietly subversive photographs. The central point about his photography is that it is not ‘documentary’ in the sense of recording the world as he finds it. Instead Sugimoto’s photography is proactive, creative, staged and invented. It is expressive, expressing ideas and feelings from within, in this respect more like a kind of poetry than what we usually think of as photography.

‘Usually photographers capture something. I use the camera to project my inner idea of reality.’

Staged and carefully conceptualised as his photography is, Sugimoto’s work tends to come in sets or series. He’s had scores of exhibitions but they have tended to focus on specific series. This is the first one to display key works from all the series spanning his entire career. It’s a triumph. It’s dazzling.

Time

I initially thought the exhibition title ‘Time Machine’ was a bit contrived but it turns out to be extremely accurate and apposite. Over the different series, Sugimoto explores history, prehistory, the origin of life, the power of natural forces, compresses 2 hour movies into one image, in hugely inventive ways. They really do amount to an exploration of time, light and space. In his visual universe the ancient ancestors of man come to life while talismanic modern buildings take on the aura of archaeological runs.

He is a majestically playful artist, playing with the technology of camera, our understanding of what a photograph is and what it can depict. The old cliché has it that the camera never lies. No, but it can invent and subvert and tell stories, and Sugimoto must be one of the most beguiling and mind-opening storytellers to ever use a camera.

Sugimoto is quoted as saying:

‘The camera is a time machine capable of representing the sense of time… The camera can capture more than a single moment, it can capture history, geological time, the concept of eternity, the essence of time itself… The more I think about that sense of time, the more I think this is probably one of the key factors  of how humans became humans.’

The Director of the Hayward Gallery, Ralph Rugoff, is quoted as saying:

His photographs ingeniously recalibrate our basic assumptions about the medium, and alter our sense of history, time and existence itself. Amidst all his peers, his work stands apart for its depth and striking originality of thought.

And for once this kind of hyperbole is completely true.

Big and black and white

All Sugimoto’s are big, really big, often four or five feet square. And almost all of them are in beautifully crisp black and white, except for the very last room, which forms a kind of climax to the show and where his images explode into vivid vibrant colour.

This makes them very immersive. That word is often bandied about but here it’s true. Whether it’s a huge photo of an empty movie theatre, or a vast image of the Eiffel Tower or the soothing, calming series of seascapes, the longer you look, the calmer you feel and the more you feel mesmerically drawn into the image and into its teasing, beguiling worldview.

Manatee by Hiroshi Sugimoto (1994) © Hiroshi Sugimoto, courtesy of the artist

Diorama

Shortly after arriving in New York in 1974 Sugimoto visited the American Museum of Natural History. Here he discovered an array of Victorian-era dioramas which display stuffed animals in what are effectively stage sets of their natural habitat. he was beguiled by the way the animals looked stuffed, static and fake and yet, if you stepped back and deliberately blurred your focus or took just a quick look, they seemed to come to life.

Thus began the photographic series which he was to call Dioramas. His first piece was a shot of a stuffed polar bear. Using an old large-format camera and black and white film, he set up like a Victorian photographer. He exposed the film for 20 minutes during which he made careful lighting adjustments to capture texture and tonal differences between the stuffed bear and its artificial background. Thus was born an entire approach, an entire aesthetic.

Polar Bear by Hiroshi Sugimoto (1976) © Hiroshi Sugimoto, courtesy of the artist

The Diorama photos draw attention less to the natural world than to its theatrical representation in museums. In Sugimoto’s hands what was intended by its creators to be dramatically realistic becomes eerily false. These are depictions of the unnatural world. He himself is quoted as saying these works being out a subtle fleeting sense of ‘ the fragility of existence’. They certainly give a flavour of its eeriness.

Theatres

In 1976 Sugimoto made another experiment. He set up his big old-fashioned black-and-white camera at the back of a New York movie theatre and here’s the thing – he set the exposure time not to a fraction of a second but to the length of the entire film, some two hours. The 178,000 or so frame required to project a 2-hour long movie are reduced back to one fixed image. All the dramatic action which so much work and imagination has gone into crafting is reduced to a kind of timeless essence, to a single image of radiant whiteness. Two hours of time are compressed down to the the eternity of one photographic image.

UA Playhouse, New York by Hiroshi Sugimoto (1978) © Hiroshi Sugimoto, courtesy of the artist

It’s impossible to convey, you have to see them in the flesh, but in the ten or so variations on the theme on display here the white screen at the centre of the composition glows, eerily, incandescently, ominously. Some kind of optical illusion is going on because I swear the white rectangles glowered and shimmered and seemed to overflowing the frames.

The whiteness is a kind of absence, the absence of the movie you’re used to consuming a frame at a time. But it’s also an image of excess, of the too-muchness of all those multicoloured images which have collapsed into a white glare, too much for the camera to take in, overflowing with artifice.

And, of course, on a more obvious level, the white light from the blank screens illuminates the wonderful interior architecture of these movie palaces, and part of the pleasure of the series is enjoying the different styles and decorations to be found under the one category ‘cinema’.

Drive-ins

Later the idea led to a spin-off, which was applying the same kind of prolonged exposure technique to drive-in movies. Here, while the movie is reduced to a glowing rectangle, the camera records the vapour trails of planes flying overhead and the passage of stars through the night sky. So at least three different types of time are recorded in the same image.

Union City Drive-in, Union City by Hiroshi Sugimoto (1993) © Hiroshi Sugimoto, courtesy of the artist

This in turn gave rise to a series titled ‘Opera House’ (2014) which records the fancy filigree decoration of Europe’s grand opera houses, decorative details which was copied for a long time by cinemas. And then of ‘Abandoned Theatres’ which records the many movie houses which have fallen into neglect and ruin as entertainment goes in home.

Installation view of the ‘Theatres’ series at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Portraits

In 1999 Sugimoto approached Madame Tussauds, famous home of wax portraits of the famous. The intention was similar to the Diorama series which was to imbue the utterly fake and artificial with an eerie kind of life.

Sugimoto was given permission to work at night, removing the figures from their naturalistic settings and set them against a black backdrop. He then used sophisticated studio lighting to recreate the effect of professional portrait photography, softening the reflections from the waxy skin, and highlighting the realistic fabric of their clothes.

Salvador Dalí by Hiroshi Sugimoto (1999) © Hiroshi Sugimoto, courtesy of the artist

The resulting images are not quite lifelike; they achieve an eerie state of being artificially lifelike, or lifelikely artificial, a peculiar combination of contrive stage setting, poised lighting, realistic figures, gives the whole thing an eerily real unreality. Despite claims to the contrary, the camera always lies and this is a prime example. Sugimoto says: ‘However fake the subject, once photographed, it’s as good as real.’

For some reason I wrote down the full list of people given this eerie treatment, namely: Henry VIII, Anne Boleyn, Queen Elizabeth II, Queen Victoria, the Duke of Wellington, Napoleon, Fidel Castro, Yasser Arafat, Salvador Dalí, Darcey Bussell, Oscar Wilde and Princess Diana.

Diana, Princess of Wales by Hiroshi Sugimoto (1999) © Hiroshi Sugimoto, courtesy of the artist

Architecture

In 1997 Sugimoto began  another series based on a brilliant insight. As a practicing architect himself Sugimoto knows that every building starts with a germ, an idea, a sketch in the mind of its ideal shape and size. He discovered that if he took images of classic buildings deliberately out of focus then he could, in a kind of magical mystical way, recapture the initial vision behind the finished structure.

He discovered that the optimum effect was achieved by setting the focal length of his old-fashioned box camera to twice infinity which creates maximum blur. And discovered that the best buildings, or at least the biggest and most striking, survive the onslaught of this corrosive, detail-destroying approach.

Engineers have to stress test new buildings. Sugimoto subjected a selection of classic Modernist buildings to a kind of image stress test, visual stress test, conceptual stress test.

World Trade Centre by Hiroshi Sugimoto (1997) © Hiroshi Sugimoto, courtesy of the artist

With my obsessive-compulsive hat on I made a complete list of the buildings given this treatment, namely: the SC Johnson building, the Brooklyn Bridge, the Eiffel Tower, the Chapel Notre Dame du Haut, the Woodland Chapel, Barragan House, the Seagram Building, the World Trade Centre and the Chrysler Building.

You don’t need very much of a science fiction tendency to also interpret these images as the result of some kind of destruction, some kind of blurring of the pinprick precision we associate with architectural photography. Sugimoto himself suggests that they gesture towards an ‘architecture after the end of the world.’

Thus by only half the way round the exhibition we have covered the huge historical span from the dawn of man (back in the Diorama section) to the post-human age hauntingly suggested by these blurred buildings.

Installation view of the ‘Architecture’ series at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Lightning Fields

Sugimoto’s inspiration for this series came from a common technical problem in photography. Sometimes when a photographer pulls out a sheet of film from its folder the friction causes a spark of static electricity to flash across the film. This can leave a permanent scar and ruin the image. Sugimoto wondered what would happen if he set out to deliberately create such sparks.

To this end he bought a 400,000 volt van der Graaff generator. Once set up he used this to send bursts of electric charge across unexposed plates of film which was stood on a grounded metal plate. The result is the big and awesome Lightning Fields series, in effect photographs taken without a camera.

Lightning Fields 225 by Hiroshi Sugimoto (2009) © Hiroshi Sugimoto, courtesy of the artist

What do they depict, what do they resemble? It’s a Rorschach test, it can be whatever comes to mind, from a dramatic lightning strike, as the title suggests, or at the opposite end of the spectrum of life and danger, maybe depictions of tiny organisms seen under a microscope; maybe tributaries to huge meandering rivers; maybe X-rays of blood systems in strange animals.

Installation view of the ‘Lightning Fields’ series at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Seascapes

Sugimoto’s series Seascapes has become particularly well known. These photos depict the horizon where sea and sky meet. There is no land to anchor the image or orientate the viewer, no indication of human existence. Just the three great timeless primeval forces, ocean and sky and – the photographer’s element – light!

Bay of Sagami, Atami by Hiroshi Sugimoto (1997) © Hiroshi Sugimoto, courtesy of the artist

Despite their apparent simplicity they have been technically challenging to make. Sugimoto erects his large-format camera on a cliff and arranges the composition so that there is even balance between sea and sky, a balance of the elements, if you like. All extraneous elements are eliminated, such as land, cliff edge, shore or beach, ships or birds. Nothing to interfere with the primeval simplicity of the imagery.

They prompt lots of comparisons such as to abstract paintings, but also to the Zen Buddhist vibe of his homeland. As I mentioned above, I found that if you go up close to them you can make out the fine susurration of the waves, just barely visible in the grey sea. Somehow, being that close and making out such delicate filigree and evanescent objects, was profoundly moving.

Sugimoto is quoted as saying they depict views that ‘are before human beings and after human beings.’ Maybe, but I prefer another quote where he says that the seascapes don’t depict the world in photographs, ‘but rather project my internal seascapes onto the canvas of the world.’ Yes. That feels right.

And the relevance to the time machine is that, if some of the diorama images take us back to the dawn of human consciousness, if the blurred buildings take us into a post-human world, if the movie theatre photos compress hours and hours of time into one single image, then the seascapes escape from time, convey the sense of a realm of timelessness, eternity, an eternity of elemental forces quite indifferent to human measurements and concerns.

Installation view of the ‘Seascapes’ series at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Sea of Buddha

Towards the end and next to the seascapes is a room devoted to human attempts to convey timelessness, namely statues of the god of detachment, the Buddha. The photo series Sea of Buddha (1995) all depict the interior of a 12th century Buddhist temple in Kyoto.

The temple contains a thousand and one wooden statues of Kanon, the boddhisattva of compassion, seated in an almost identical pose. Having seen them Sugimoto wanted to see if he could recapture their appearance when they were brand new.

To achieve this, over a period of ten days in midsummer, Sugimoto made a series of 49 pictures. He took these each morning at dawn just as the sun rose over the eastern mountains. This first light filtered through under the eaves of the temple, momentarily illuminating the gold leaf on all of the statues, filling the gloomy temple with a golden glow.

The photos thus play with time in two ways: 1) they depict a specific moment of each day, first light, first sun; and, in a broader way 2) are an attempt to travel back in time to the glories of the temple when first built.

Sea of Buddha 049 (Triptych) by Hiroshi Sugimoto (1995) © Hiroshi Sugimoto, courtesy of the artist

Sculptures

Alongside the photographs, there’s a room of his sculptures. These turn out to be highly geometric. They came about after Sugimoto was introduced to the collection of plaster mathematical models which are used in maths and science courses at Tokyo University.

These kinds of models were developed as teaching aids in Germany at the end of the nineteenth century and are designed to give concrete tangible form to mathematical concepts. They are an aid to design and engineering students, among others.

Conceptual Forms 0003 Dini’s surface – a surface of constant negative curvature obtained by twisting a pseudosphere by Hiroshi Sugimoto (2004) © Hiroshi Sugimoto, courtesy of the artist

In fact the abstract beauty of these forms had already been spotted by Modernist artists in the 1920s and 30s, by Surrealists like Man Ray who made a series of studies. But whereas they tended to bring out the artefacts’ anthropomorphic qualities Sugimoto was interested in their architectural and monumental feel, which is why his studies are shot a) at close range and b) from below.

Hence a series of black and white studies on display here, alongside just a handful of abstract geometric shapes Sugimoto has himself designed and created.

Installation view of the sculpture room at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Opticks

The exhibition builds up to a climax with gallery which for the first time displays colour images. This is  Sugimoto’s most recent series, Opticks, dating from 2018. I got chatting to one of the gallery’s visitor assistants who told me that Sugimoto was at an auction when an early edition of Sir Isaac Newton’s classic work on optics was up for sale. Sugimoto bought it and read it and found it full of interesting ideas.

Above all, Newton’s discovery and proof that natural light is not pure white but is made up of the seven constituent colours of red, orange, yellow, green, blue, indigo and violet. In 2009 Sugimoto began to investigate the practical consequences of this. After a while he realised that he wanted to dispense with ‘form’ i.e. an actual subject, altogether, and record colour, just colour, solely colour and its effects.

So in his studio he set up a massive prism which could be suspended and moved about to different heights and angles, which he used to project the shades of colour onto clean backgrounds. Then, in a break with his usual practice, instead using a big old-fashioned lens camera, Sugimoto used a Polaroid camera. The visitor assistant told me this was because Polaroid was closing down and gifted him a lot of unsold stock.

Opticks 163 by Hiroshi Sugimoto (2018) © Hiroshi Sugimoto, courtesy of the artist

Sugimoto discovered that the small format of the Polaroid allowed him to create condensed and vivid compositions of colours in their purest form. And not just Sir Isaac’s conical seven. Anyone who’s played with a prism knows there are other colours at the junction of the main ones, in fact blow the spectrum up large enough and you realise it is just that, an entire spectrum of colour.

‘The world is filled with countless colours, so why did natural science insist on just seven? I seem to get a truer sense of the world from those disregarded intracolours.’

After almost a decade of experimentation Sugimoto enlarged his Polaroid photos into huge digital chromogenic prints and it’s nine or so of these big vibrant prints which are on display here. In the flesh they are much more vivid and immediate than my rubbish photo (below) indicates, and they are hung in a room with lovely bright natural daylight. It’s a brilliant and immersive affect which almost has you believing the photographer’s claim that he has invented a new form of painting. Has he?

Installation view of the ‘Opticks’ series at ‘Hiroshi Sugimoto: Time Machine’ at the Hayward Gallery (photo by the author)

Exquisite detail

Hopefully this selection whets your appetite, but it really is worth travelling to London and paying to see the images in the flesh. It’s one thing to see them on a little screen and quite another to experience them at their proper size, four foot or more square and beckoning you into their imaginative worlds.

And the closer up you go, the more exquisite the detail you see. This is particularly true of the seascapes which look a bit boring reproduced in a blog like this. But go right up close to the real thing and you can make out the tiny, barely visible, filigree detail of the waves, the small waves lapping at the distant horizon, taking you with them out to the farthest point of the ocean. There is an exquisite Japanese attention to detail and a calm Zen poetry in all of Sugimoto’s images which reward looking closely, and then more closely still.

The video


Related link

Related reviews

The Soul of the Marionette by John Gray (2015)

Everywhere , the self-assured confidence of priests, scribes and intellectuals has been mocked by unexpected events…
(The Soul of the Marionette, page 143)

‘Humanity’ is only a name for a ragtag animal with no capacity to take charge of anything. (p.145)

The Soul of the Marionette

The Soul of the Marionette is a short, easy and very stimulating read. Its brevity is indicated by the way it’s set in a larger-than-usual typeface for a Penguin paperback in order to pad the text out to 170 or so pages. In reality, it’s two extended magazine essays linked by a common theme.

John Gray (b.1948)

Gray is a retired political philosopher. He mainly taught at the London School of Economics with spells at Yale etc, so he’s an academic by trade. For the past thirty years or more he’s been writing non-technical and accessible books, as well as numerous articles and reviews, and from time to time popping up with thought pieces on Radio 4. All of them bang on about the same handful of themes over and over again:

1. Modern liberals are wrong

Modern progressive thought is wrong. Modern secular thinkers are wrong. How so? In several connected ways.

a) ‘Modern liberals’ think history is progressing towards a good end, think that there is some purpose or end-point of evolution, think that human societies are heading onward and upward, becoming more enlightened, liberal, permissive and diverse.

The belief that evolution is advancing towards some desirable end is ubiquitous… (p.61)

BUT

Evolution has no attachment to the attributes modern thinkers imagine are essentially human… (p.143)

There is no purpose, there is no end goal, there is absolutely no assurance that things are moving forward, it is perfectly possible that societies might regress, become less liberal, permissive, and more authoritarian, vide the USA and UK of our time.

Above all, modern liberals think human nature can be changed whereas all of Gray’s work represents a barrage of arguments designed to annihilate this position:

2. The survival of violence and barbarism disproves the idea that humans are ‘improving’

Evolution has no goal or plan or design or intention. Stuff is just changing and humans are mad if they think they can alter it very much. Progressives like to think that we ‘learn from history’ or that liberal values are succeeding around the world – but terrible, crude, sadistic violence, is still practiced all round the globe.

There may be no repeats of the two epic world wars, but violence and brutality haven’t gone away; they have merely been scattered and diffused into the form of asymmetrical conflicts in a variety of failed states such as Syria and Libya, or sudden eruptions of barbarism as in Myanmar, or the ongoing horrors of the war in the Congo.

Or else many states find themselves in a permanent state of civil unrest, where violent protests teeter on the brink of uprisings and armed conflict, Sudan. This is the new normal.

In a scathing passage, Gray describes how violence has been internalised in the West. He points to the ways that America, for example, the supposed ‘land of the free’, imprisons more of its citizens than any other country in the world, and experiences almost daily mass shootings, with the result that its entire police force is now a warzone militia armed with machine guns and bullet-proof vests.

About 40,000 people were killed by guns in America in 2017, compared to the 2,500 who died on D-Day. Gray’s point is that homicidal violence hasn’t gone away because world wars have ceased; it’s just become normalised in other ways.

The normalisation of amoral hyper-violence in American culture. This movie is a ‘comedy’.

3. The popularity of dictators demonstrates that human societies aren’t particularly progressing

On a purely political level, the elections of Donald Trump, Boris Johnson, Bolsonaro in Brazil, Erdoğan in Turkey, Modi in India, the endless rule of Putin in Russia, and the increasing authoritarianism of Xi Jinping in China – all show conclusively that human political or cultural history is emphatically not moving steadily upwards towards some progressive, liberal nirvana.

Even more disillusioning for progressives is that most of these leaders were democratically elected. This is because of the primal fact, so often overlooked by well-heeled progressives, that most people, in most societies, more than anything else want meaning, order and security in their lives. People prefer meaning, order and security to uncertainty and chaos.

4. We aren’t in control

You and I, being enlightened progressives, may think that the leaders I’ve listed above are not going to provide the meaning and security which they promised their electorates, but that only proves another of Gray’s points which is that none of us are really in control of our lives: we choose one thing, we get something completely different.

Most people’s lives are demonstrably in the grip of various impersonal, suprahuman forces – but almost all of us desperately want to feel that we’re in control. Electing strong leaders with assertive agendas gives us electors the illusion of control, a) both in the big bad world – that we’re taking part in a fightback against them, the nameless forces which seem to be ruining the world; but just as importantly, b) in our own lives. Identifying with strong decisive leaders helps us overlook the fact that we so often feel powerless and helpless in our own day to day existences.

5. Technology changes, but people don’t change

Above all (to repeat the point, as Gray does again and again), modern liberals think human nature can be changed and improved – but it can’t. The amazing technologies we have developed over the past 200 years or so have given over-educated and under-experienced Westerners the deluded sense that we can change human nature. But, repeat after me: Technologies may change, but people don’t change.

One of the book’s central strands is a brief and sketchy history of human attempts to create super-humans, from Frankenstein in 1816 to all the hype about artificial intelligence in 2020.

Gray makes the simple point: How can we hope to make better, superior versions of human beings, when we don’t even understand ourselves? Scientists still don’t actually understand how minds work, how consciousness arises from matter, how flashing synapses produce the strange thing called consciousness.

Eradicating evil may produce a new species, but not the one its innocent creators have in mind. Humans have too little self-knowledge to be able to fashion a higher version of themselves. (p.43)

And:

We think we have some kind of privileged access to our own motives and intentions. In fact we have no clear insight into what moves us to live as we do. The stories that we tell ourselves are like messages which appear on Ouija boards. If we are authors of our lives, it is only in retrospect. (p.137)

Freud would have approved, and I entirely agree: we are lived by forces we never fully understand.

6. Artificial intelligence is doomed to fail

For the simple reason that we don’t understand human intelligence. This is why the exhibitions I’ve been to recently showcasing artificial intelligence seemed so pathetic and inadequate. (And it’s not just me saying that: the BBC journalist sent to review the Barbican’s exhibition about artificial intelligence thought the best examples of artificial intelligence the curators could assemble from all around the world were, to quote him, ‘pathetic’.)

It’s because any ordinary person knows that machines which can climb up a flight of stairs on their own or a computer which can beat the world chess champion or one which does cumulative facial recognition, are trivial and irrelevant compared to what it is like to be a person – a confused, sleepy, fantasy-driven human consciousness making endless mistakes about bus times or shopping lists or homework or the countless other chores we struggle with every day, as well as trying to manage personal relations with family, friends and work colleagues.

Compared to the complexity of being human, beating this or that chess champion is so very, very narrow an achievement on the part of the programmers who have been slaving away perfecting chess programs for fifty years or more, as to be almost sublimely, hilariously irrelevant.

In fact the most telling thing about artificial intelligence – which comes over very strongly when you read interviews with the scientists developing it – is how keen they are to rush towards a post-human future. But why? Because, Gray says, they cannot cope with the human present.

Struggling to escape from the world that science has revealed, humanity has taken refuge in the illusion that science enables them to remake the world in their own image. (p.30)

7. Communism and other failed utopias

Gray reserves some of his most scathing criticism for communists, the followers of Lenin and Stalin, who – in effect – thought that it was worth murdering millions of people in the here and now in order to secure a remote future in which everyone will live in peace. And then in the Cold War era to foment small wars around the world (Africa, South America, South-East Asia) in order to bring an end to war.

Same with the Nazis, who thought they could create a better world by first of all exterminating all the Jews and then all the Slavs.

In the twentieth century the worst episodes of mass killing were perpetrated with the aim of remaking the species. (p.88)

All the atrocities of the 20th century were carried out in the name of building a better world. Gray mocks modern liberals who carry on the same mantra (obviously without the holocausts) because they are basing it on the same basic delusions – that you can remodel human nature. You can’t.

8. Humans are, at bottom, incapable

In fact, the reality is that humans barely understand themselves, and are laughably unable to ‘take control of their own destinies’:

Today’s Darwinists will tell you that the task of humanity is to take charge of evolution. But ‘humanity’ is only a name for a ragtag animal with no capacity to take charge of anything. (p.145)

Thus the comedy of climate change is that these pathetic people, this pathetic species, having created a global catastrophe, thinks it can change or fix anything. Oh no it can’t. Watch and learn.

9. The fundamental basis of all modern liberal thought – that things will get better i.e. history has a direction and an end goal – is based on Christian theology

If you go back to the ancient Greeks or sideways to read the surviving works of the Aztecs, you find societies which were under no illusion that things – society of human nature – would ever change. Their religions and rituals were not linear and progressive but cyclical, based on the circular rhythm of the seasons plus the recurring astrological cycles.

Aztecs did not share the modern conceit that mass killing can bring about universal peace. They did not envision any future when humans ceased to be violent. (p.86)

The notion that history has a purpose and is heading for a Grand End-Point is a Christian idea (in fact it may be a Zoroastrian or Eastern idea originally, but it was picked up and incorporated in Christianity from its earliest days and thus spread throughout all Christian and post-Christian societies).

It is Christian theology which declares that history is heading to a Glorious End-Point when the Son of Man will return in glory and wind up history as we know it, at which point the dead will be raised and everyone will be judged and dispatched to heaven or hell.

Modern liberals unwittingly base their concept of history as a steady improvement towards some kind of nirvana or utopia on this very Christian theology, but without the subtle and complex insights into human nature developed by Christian thinkers over 2,000 years. Progressives have been:

reared on a curdled brew of Socratism and scraps of decayed Christianity… (p.160)

This is why progressive liberalism feels so shallow. It is piggy-backing on the back of Christian theology, but without the deep and penetrating insights into all aspects of the human psyche which tens of thousands of Christian theologians and writers carried out.

Secular thinking follows a pattern dictated by religion while suppressing religion’s most valuable insights. (p.19)

Instead, modern liberals join hands, sing Things Can Only Get Better and are shocked and amazed when they don’t. Their conviction that everyone is a progressive liberal at heart, if only they had enough education and the opportunity to read the right newspapers, cannot cope with the actual world in its often violent and even evil reality.

This basic naivety explains, in Gray’s opinion, the fact that ‘liberals’ are continually surprised at renewed outbreaks of human atrocity. ‘Liberals’ and ‘modern thinkers’ thought we had learned from the Holocaust and had ‘progressed’, and so they were unable to compute modern horrors like the wars in Yugoslavia, the Rwanda genocide or 9/11 or the Syrian civil war or the Rohynga massacres… and on and on it goes, the roll call of never-ending atrocities.

Events like that just don’t fit into the narrative that every day, in very way, we are becoming more tolerant and free and fair-minded and equal and ‘woke’ and aware. Oh no, Gray says, we aren’t.


Cherry picking from literature

The book’s strength is also its weakness. This is that it takes the form less of a sustained argument than of a kind of daisy chain of potted analyses of authors who Gray likes or whose works provide useful ammunition for his position.

It is very much not a work of political philosophy, in fact it references hardly any philosophers of any kind (apart from two or three pages about Thomas Hobbes and the same about Jeremy Bentham) and certainly no contemporary philosophers.

Instead, Gray takes us on a hugely entertaining and colourful journey through the thought of a bright and shiny array of creative writers through the ages, cherry-picking authors whose mordant and gloomy points of view echo, support or anticipate his own.

This is exactly what Christians do with the Bible. The Bible is so vast, varied and contradictory, that you can find quotes to support almost any point of view, from the most socially conservative (Honour your father and mother) to radical revolutionary (Blessed are the meek) to wacky science fiction fantasies (Ezekiel), if you search hard enough.

So, as a literature graduate, I know exactly the same is true for the corpus of secular literature, especially if you broaden it out to include all European literature, and extend it back in time to the Renaissance, the Middle Ages or, as Gray does, back to the ancient Greeks. There are now so many points of view, expressed by so many hundreds of thousands of authors, that – if you adopt Gray’s approach – it is easy to cherry pick ‘proofs’ and ‘evidence’ for any point of view imaginable.

But of course none of this is proof of any kind about human nature or human existence or consciousness or history or anything. Literature is just opinion – colourful, creative and beautifully expressed and plausible, but still only one person’s opinion.

Proof of the kinds of things Gray is claiming would require an engagement with the latest scientific literature in areas of consciousness, AI, sociology and so on, with properly carried out studies, and with a world of data and statistics.

Gray skips lightly away from any such engagement and instead gives us an entertaining stroll through some of his favourite authors. Each of these gets a thumbnail biography and then four or five pages summarising their thoughts and musings about human nature, history and so on.

So it comes as no surprise that all of the thinkers he’s carefully cherry picked, plus his interpretations of various historical cultural events (his scepticism about the so-called ‘scientific revolution’, his dazzling reinterpretation of Aztec culture), all go to reinforce his anti-liberal, anti-modern secular bias.

A daisy chain of authors

For my own amusement I made a complete list of the authors and works referenced in The Soul of the Marionette:

Heinrich von Kleist (1777 to 1811)’s essay The Puppet Theatre (1810) paradoxically suggests that it is the puppet who is free because he is not conflicted by a torn and agonised self-consciousness.

Novelist and poet Lawrence Durrell (1912 to 1990) in The Avignon Quartet describes a modern-day Gnostic.

Communist crystallographer J.D. Bernal (1901 to 1971) speculated that human society would be replaced by a Utopia of post-human cyborgs.

Director of Engineering at Google Ray Kurzweil (b.1948) published a book with the sub-title When Humans Transcend Biology.

Polish-Jewish writer Bruno Schulz (1892 to 1942) wrote short stories on the theme of Gnosticism i.e that the world wasn’t created by a benevolent all-powerful God but by a blind or malevolent Demiurge, which explains why it is so botched and chaotic. Only those who come to know this (gnosis is Greek for knowledge) can, through an arduous apprenticeship and reading many mystical books, arrive at true knowledge of their place as souls trapped in fallen bodies in a badly made world, and break out towards the light of the True God.

Italian poet Giacomo Leopardi (1798 to 1837) is famous for his sensuously melancholy verse but also wrote a long work of thoughts about human nature, the Zibaldone, which is bitingly pessimistic about human nature and ridicules the idea that science will improve humanity. He is particularly savage about Christianity which, he thinks (with plenty of evidence to back him up) promotes a universalist claim, Christ’s injunction to his disciples to convert the whole world, which – in practice – gave carte blanche to force everyone in the world to convert, at the point of a sword or under threat of being burned at the stake. This, in Leopardi’s view, explains why the barbarity of the Middle Ages far eclipsed anything known or comprehensible in the ancient, pre-Christian world.

American poet and short story writer Edgar Allen Poe (1809 to 1849) wrote some fictions which touch on the Gnostic theme in which characters have dreams which come true, or dream a better world into existence.

Mary Shelley (1797 to 1851) wrote Frankenstein, always predictably dragged out on these occasions as the forerunner of all ‘modern’ debate about creating artificial life or intelligence.

The Symbolist poet Villiers de L’Isle-Adam (1838 to 1889) coined the word ‘android’.

Gustav Meyrink (1868 to to 1932) wrote The Golem (1915) another novel about people creating new uber-humans.

Jorge Luis Borges (1899 to 1986) in his story The Circular Ruins imagines a magician whose dreams come true before he realises that he himself is someone else’s dream.

Polish science fiction author Stanislav Lem (1921 to 2006) in his novel Solaris (1961) imagines a planet whose surface seems to be alive and conscious in ways we cannot conceive, and which communicates with the humans in the space station orbiting it by creating people from their past or creatures from their dreams.

American science fiction author Philip K. Dick (1928 to 1982) wrote a whole series of novels exploring the possibility of alternative consciousness, and how individual consciousnesses might be able to bend and warp reality. Gray devotes an unusually prolonged passage to Dick and his works.

H.G. Wells (1866 to 1946) wrote The War of the Worlds suggesting other intelligences have no concern about us.

Michel Faber (b.1960) wrote Under The Skin in which aliens come to earth purely to capture and eat humans, whose meat is tasty!

Boris and Arkady Strugasky‘s novel Roadside Picnic is about people who venture into the forbidden zones where alien spaceships landed, settled, then took off again. The thrust of all three of these stories is why should we think artificial intelligences we create (if we ever do) will give a damn about us.

T.F. Powys (1875 to 1953) wrote a series of novels in the 1920s and 30s which featured God or Devil or Demiurge characters appearing as normal people, giving rise to a lot of discussion about creation and reality.

Thomas Hobbes (1588 to 1679) masterpiece Leviathan is based on the idea that people will do anything, and submit to a strong central authority to avoid violence. But Gray thinks this is a chimera, a far too rational view of human nature. All the evidence suggests that people can initiate and put up with a quite staggering degree of violence i.e. human nature isn’t as one-dimensional as Hobbes paints it.

John Dee (1527 to 1608) was Elizabeth I’s astrologer and magician and an epitome of Gray’s view that what modern secular thinkers like to think of as ‘the scientific revolution’ was in fact deeply intertwined with all kinds of magical and voodoo beliefs, the prime example being Sir Isaac Newton who formulated the laws which underpinned the new scientific view of the universe but was also a mystic and heretical Christian who devoted an enormous amount of energy trying to decipher the prophecies contained in the Book of Revelation.

Norbert Wiener (1894 to 1964), mathematician and philosopher, helped the Manhattan Project, is acknowledged as the father of cybernetics, and envisaged a future where man makes machines which outdo man.

John von Neumann (1903 to 1957), mathematician, physicist and computer scientist, also helped with the Manhattan Project and founded game theory. The ideas of both men underpin futurists’ confidence that man can remake man, or make a super-man machine, or machines which can help people achieve super-lives.

Guy Debord (1931 to 1994) is popular with students of the humanities and the arts because of his book Society of the Spectacle which expands on Marxist ideas that governments control us by getting us to buy into the mindless entertainments of the mass media. More than that, even political protests or extreme events like terrorist attacks, are all part of The Spectacle. Gray is, as you might expect, bitingly sceptical about Debord, concentrating on his career after the 1968 revolution failed to materialise, wandering the French provinces, slowly expelling all the members of his organisation, the Situationist International, drinking heavily, coming to the despairing conclusion that there can be no revolution because The Spectacle can assimilate anything and eventually committing suicide in 1994.

Jeremy Bentham (1748 to 1832) the ultimate in rationalist philosophers who formulated the ideas of Utilitarianism and said social policy should be judged on whether it promotes the greatest happiness of the greatest number. Gray describes Bentham’s idea for the Panopticon, a prison built in a circle so guards at the centre could monitor all the prisoners, and then goes on to claim that we live in a surveillance society infinitely more thorough and extensive than anything Bentham could have imagined.

E.M. Foster (1879 to 1970) famous for his novels of Edwardian upper class life, wrote a striking science fiction story, The Machine Stops (which I happen to have read and reviewed). Gray criticises the story for giving no indication of how the bubble world entirely controlled by some vast central machine came into existence. But he mentions it in order to speculate about how our societies might collapse and fall.

Samuel Butler (1835 to 1902) wrote his satirical vision of the future, Erewhon which predicted there would be labour-saving machines and robots in the future. Well, half of that was correct.

So you see what I mean by literary dilettantism, picking and choosing from the endless flowerbed of  imaginative literature, with no attempt whatsoever to engage with the professional, philosophical or scientific literature on the subjects he discusses.


Straw men

Most debaters set up straw men i.e. simplify the arguments of their opponents in order to caricature and counter them. I was struck by the way Gray does just this – establishing an entity or group or party or movement of ‘modern secular thinkers’ which he then proceeds to hammer from all directions – and in particular by the way that he doesn’t mention a single specific name. Instead, he rings the changes on a set of generic terms for ‘the Enemy’, which I began to find interesting in themselves:

  • many people today…
  • modern secular thinkers believe mankind can be recreated in a higher form…
  • it does not occur to these sublime moralists that in human beings the good and the bad may be intermixed…
  • those who aim to fashion a higher humanity with science…
  • … Gnostic themes that unnoticed or repressed, shape much of modern thinking…
  • this view of things is nowadays close to being incomprehensible…
  • The modern world inherits the Christian view…
  • … human impulses that modern thinking denies..
  • … how tenuous are the assumptions on which western thinkers base their hopes of peace…
  • … modern humanity insists that violence is inhuman…
  • … believers in reason, lacking any deeper faith and too feeble to tolerate doubt…
  • modern individualism tends…
  • Today there are some who expect such machines to be among us within a few decades…
  • …this modern catechism is mistaken…
  • modern thinkers have imagined that humans can achieve a state of freedom…

You can see how the repetition of the central terms builds up an image of a straw man (or straw liberal) who is particularly dim and uninsightful – but without troubling to name names or quote any texts.

Mentioning specific named writers would, of course, instantly complicate the situation, because it is unlikely that any ‘modern secular liberal’ would be quite as dim as Gray likes to make out.

As with the cherry picking of authors, this approach allows him to unfurl his favourite themes and hobby horses with no fear of resistance or critique.


Sick writers

There are many ways to be entertained, amused and informed by this lovely jumble sale of a book. IN among the amusing stories and hobby horse diatribes against ‘modern liberals’ I began to notice another strand which unintentionally confirms one of my own bête noirs or obsessions: which is that  imaginative writers – poets and novelist and playwrights and philosophers – are, on the whole, among the very last people whose advice you would want to take about life and living, seeing as almost all of them have been sick misfits suffering from a variety of mental illnesses and substance addictions. Thus:

Kleist was forced to join the civil service which he hated, wanted to be a writer but struggled to produce anything which satisfied him, tried and failed to join up to Napoleon’s army and ended up committing suicide in 1811.

Schulz was forced to become a school teacher in order to support ailing relatives, hated his job, struggled to write, had a failed engagement to a woman, and, as a Jew, was murdered by the Nazis.

Leopardi was a hunchback with poor sight, who was frail and sickly all his life, having a long but unsuccessful involvement with a married woman, living most of his life in poverty, before moving to Naples and dying of TB aged 38.

Edgar Allen Poe was a disastrous shambles of a man, who never secured a regular income despite starting umpteen magazines and journals, living hand to mouth in poverty, a chronic alcoholic, before being discovered roaming the streets of Baltimore out of his mind and wearing someone else’s clothes, dying in a pauper’s hospital aged 40.

Philip K. Dick was mentally ill for most of his life, dosing himself with alcohol and amphetamines to fuel his prodigious output of disturbing novels until he suffered a full-blown mental collapse in 1974, during which he claimed to have a had a great Revelation about life which he spent the rest of his life struggling to understand. Psychosis, five marriages, heavy drug addiction, repeated suicide attempts.

Guy Debord heavy drinker, despair, suicide aged 63.

Not exactly role models, are they? More to the point, where are all the people of their times who lived healthy, happy, fulfilled and productive lives? Well, they were too busy living life to the full, to write anything.

In other words, writers, on the whole, are a self-selecting and self-reinforcing, self-supporting, self-promoting group of the sick, the mentally ill, the addicted, impoverished, failed and frustrated.

To put it another way, imaginative writers in their writings tend to give a wildly inaccurate picture of human nature and human society. The works and thoughts of any ‘creative’ writer should, therefore, be taken with a large pinch of salt and not treated as any kind of ‘truth’, let alone as lessons by which to live life. And definitely not as evidence about what the ‘society’ of their time ‘thought’.


Gray’s prescription – withdrawal

Seeing all around him chaos, resurgent barbarism, and an array of misguided beliefs in meliorism, social improvement and scientific advances, Gray recommends withdrawal. He recommends withdrawing into yourself and seeking to achieve harmony and mental peace through acceptance of the fact that you are an irrational, conflicted being which doesn’t understand itself, let alone the world it lives in – and by this acceptance, cultivating an inner freedom.

It’s worth quoting the book’s final passage in full as this turns out to be a surprisingly frank and candid piece of advice about how to live.

We do not know how matter came to dream our world into being; we do not know what, if anything, comes when the dream ends for us and we die. We yearn for a type of knowledge that would make us other than we are – though what we would like to be, we cannot say.

Why try to escape from yourself? Accepting the fact of unknowing makes possible an inner freedom very different from that pursued by the Gnostics. If you have this negative capability, you will not want a higher form of consciousness; your ordinary mind will give you all that you need. Rather than trying to impose sense on your life, you will be content to let meaning come and go. (p.165)


My thoughts

I agree with him.

I too believe human nature is unchangeable, that Western progressive liberals make up a minority of the human population which they arrogantly and ignorantly claim to speak for, that their view of human nature is insultingly shallow (amounting to little more that shouting ‘racist’ or ‘sexist’ at anyone who doesn’t fit their narrow parameters) and that their shallow ideology:

  1. fails to grasp, understand or prevent the failure of their political movements – as graphically represented by the election of Trump, Johnson, Brexit
  2. fails to understand why populations would democratically elect right-wing populists such as Bolsonaro or Erdogan – and above all:
  3. fails to understand or explain why people continue to be barbaric, violent and sadistic in terrible conflicts all around the world

It’s not that progressive liberalism is morally wrong. It is that it is factually inadequate, biologically illiterate, philosophically impoverished, and so politically and socially misleading.

It is doomed to fail because it is based on a false model of human nature.

As to Gray’s prescription, that we abandon the effort to understand either ourselves or the world around us, I think this is a nice idea to read about, here or in Ursula Le Guin, or in a thousand Christian or Eastern mystics. It is a nice fictional place to inhabit, a discursive possibility, in the same way that I – and billions of other readers – inhabit novels or plays or works of art for a while.

But then I am forced to return to the workaday world where I must earn a living and look after my family, and where simply ‘letting meaning come and go’ is not an adequate guide to life.

To thinking about life, maybe. But not to actually living it.


Related links