Writing In A War edited by Ronald Blythe (1982)

This is a good, chunky selection of British writing from the Second World War, poems and stories and essays either written and published during the actual conflict or memoirs of wartime experiences published a little later. It consists of 400 densely-printed pages in the Penguin paperback, and features work from some 56 authors: 18 prose writers and 37 poets.

Poets (37)

Dylan Thomas, Edith Sitwell, Henry Reed, Edith Scovell, Henry Treece, Herbert Cory, C. Day-Lewis, Terence Tiller, George Barker, John Pudney, Charles Causley, Roy Fuller, Roy Campbell, Alun Lewis, W.J. Turner, W.R. Rodgers, Sidney Keyes, Mervyn Peake, Robert Graves, Rayner Heppenstall, Keith Douglas, R.N. Currey, Alan Rook, Fancis Scarfe, Timothy Corsellis, Kathleen Raine, F.T. Prince, Louis MacNeice, W.H. Auden, William Empson, Stevie Smith, Vernon Watkins, David Gascoyne, Paul Dehn, T.S. Eliot, G.S. Fraser, Stephen Spender, W.J. Turner.

Short stories (9)

Elizabeth Bowen, William Sansom, William Chappell, Fred Urquhart, James Hanley, J. Maclaren-Ross, V.S. Pritchett, Glyn Jones, Elizabeth Berridge.

Factual memoirs/reportage (5)

  • Bryher – recalls her impressions of Blitz London upon her return to it from Switzerland
  • John Sommerfield – description of his squadron travelling through North-East India to the front line against the Japs in Burma
  • Richard Hillary – description of learning to fly a spitfire
  • Keith Douglas – how he disobeyed orders to rejoin his tank regiment in the desert west of Cairo
  • Denton Welch – a very home front story of being taken to meet the eccentric painter Walter Sickert

Essays (3)

By George Orwell, Arthur Koestler, Virginia Woolf.

Structure

The pieces are divided into seven themed sections, being:

  • The City
  • The Sky
  • The Sea
  • Declarations
  • The Patient Khaki Beast (i.e the soldier)
  • Confessions and Conclusions
  • The Dark

Introduction

In his introduction the book’s editor, Ronald Blythe, explains that the 1930s was the decade of grand declarations, literary cliques and widespread left-wing or even communist confidence that the British establishment was about to be swept away in a wonderfully liberating revolution (traits I noted in my review of Robin Skelton’s Poetry of the Thirties).

The Spanish Civil War

However, a great deal of that fervour to change the world drained away during the three gruelling, disillusioning years of the Spanish Civil War (see my review of the Penguin Book of Spanish Civil War Verse) in which several of the youngest, keenest English poets were killed off and those who survived were thoroughly disillusioned, above all by the revelation of Stalin’s willingness to betray the revolutionary cause in order to further Russia’s national agenda.

(Stalin didn’t want there to be a successful communist revolution in Spain because he thought it would alarm and alienate the governments of France and Britain, which he needed to keep sweet as potential allies against the obviously growing threat from Nazi Germany. Therefore Stalin did not want there to be a successful revolution in Spain. It took British communist volunteers in Spain a long time to grasp the Realpolitik of the situation and when it did, disillusion was total.)

And then the outbreak of the Second World War all happened so quickly. The nationalist leader General Franco declared the Spanish Civil War over on 1 April 1939. The Nazi-Soviet Pact was signed four and a half months later, on 23 August 1939, and one week later Hitler invaded Poland on 1 September.

The people of Europe, and their writers, artists and intellectuals, were thrown into six long years of chaos, bloodshed and holocaust. The world had never before seen destruction and mass murder on such a scale.

Retreat to the personal

Against this background of political disillusion (on the Left), a widespread feeling that the entire political class had let them down, and the universal sense of forces too vast to comprehend tearing the world apart, the writers who flourished during the Second World War retreated back to the personal.

If there was a common theme found across many of the writers during the Second World War, it was the notion that the entire world was being darkened by vast totalitarian movements devoted to wiping out the personal life, to exterminating the individual. Therefore, the greatest protest against the forces of darkness was to assert the importance of individual thoughts and feelings. As so often, W.H. Auden managed to summarise the mood perfectly in his famous poem, September 1 1939.

Defenceless under the night
Our world in stupor lies;
Yet, dotted everywhere,
Ironic points of light
Flash out wherever the Just
Exchange their messages:
May I, composed like them
Of Eros and of dust,
Beleaguered by the same
Negation and despair,
Show an affirming flame.

But Auden had left Britain for America in January 1939, and so was hors du combat. The writers left in Blighty, men and women, either too old to serve or conscripted into the forces, all had to find their own ways of expressing themselves and showing their affirming flames.

So what you have in this book is a wide range of personal reactions to the disaster the world found itself in, writings which are hard to generalise about because they are often so distinctive, not to say idiosyncratic: from the obliquely poetic short story of Elizabeth Bowen, to the intensely religious verse of Edith Sitwell, from the brisk no-nonsense memoir of Bryher to the visionary description of a torpedoed ship going down by James Hanley, from John Sommerfield’s larky description of a long journey by train, paddleboat, train and lorry to the front line in Burma to William Sansom’s brilliant accounts of being a firefighter in Blitzed London, the collection is characterised by its variety of location and event and style.

The collection itself is obviously divided into two distinct forms, verse and prose, with prose further sub-divided into fiction and factual.

Poetry

Having lived through the experimental Modernism and free verse of the 1920s, and the reversion to much more traditional forms with regular stanzas and regular rhyme schemes of the 1930s, poets of the 1940s felt free to pick and choose from either approach as suited their purpose.

So there’s quite a variety of verse forms, but I think I’m right in saying not much of it feels new. Not formally. But in terms of content, there is much that feels new, and I think can be divided into two broad categories, the realistic and the fantastical.

The New Apocalypse and Neo-Romanticism

The war saw an intensification of an aesthetic strand which had existed throughout the 1930s, an interest in the English countryside reimagined as a place of spirits and gods and paganism and Christianity interpreted in its wildest, most apocalyptic shapes. This trend had overlapped with some of the spirit of 1930s Surrealism and had been a reaction against the lucid, rational and political concerns of the dominant school of Thirties poetry.

In the fateful year, 1939, the best writings from this tradition were brought together in a volume titled The New Apocalypse with the result that a ‘movement’ of sorts was named after the book. To quote Wikipedia:

The New Apocalypse (1939)… was edited by J. F. Hendry (1912–1986) and Henry Treece. There followed the further anthologies The White Horseman (1941) and Crown and Sickle (1944).

The New Apocalyptics reacted against the political and social realism of the 1930s with its loving descriptions of factories and arterial roads and motorcycles and electricity pylons, and the belief that human nature was rational and could be rationally appealed to by rational argument. The name itself referenced D. H. Lawrence’s posthumous collection, Apocalypse (1931) and the poets in this tradition turned their backs on the Modern World and plunging into a heady stew of surrealism, myth, and expressionism. And then, of course, the world war broke out and quickly outdid their wildest imaginings of destruction, extreme situations and death.

George Barker

In this volume the Apocalyptics are represented by poems by Henry Treece and George Barker. Blythe includes a very useful 21-page section called ‘Notes on Contributors’ which gives potted biographies and select reading lists for all his authors, and spends half a page explaining Barker’s motivation: the preface to the Apocalypse volume spoke of ‘word explosions’, of their poetry’s ‘air of something desperately snatched from dream or woven around a chime of words, are the results of disintegration, not in ourselves, but in society…’ (G.S. Fraser, another founder member of the New Apocalyptics, quoted page 376).

But to be blunt, I dislike the examples of Barker’s poetry given here. If this is the best, I’m not impressed.

From Sacred Elegy by George Barker

From this window where the North Atlantic
Takes the crow in my mind home in a short line
Over the kissing fish in the wave, and the mine
Where the sailor clasps his death as mermaid like
Sex of a knife in the depth, from this window
Watching I see the farewelling seasons fall
Ever between us like rain. And the lachrymal
Memory, trailing its skirts, walks like a widow
Across those seas looking for home. O my Dido
Heart! Sail, sail the ships ever away from us all.

The phrasing and some of the obscurity which derives from it seems wilful. ‘Farewelling’ sounds like a schoolboy attempt to be interesting. The kissing fish in the wave seems pitifully inadequate to describe the Atlantic Ocean. The reference to Dido at the end kills it for me; falling back on classical references only highlights the main text’s weakness. Possibly, if you are predisposed to an anti-rational, pagan view of the world, this might ring your bell. But reading it in 2024, it felt strained and dated.

Henry Treece

Henry Treece is much more direct and therefore attractive:

From In The Beginning Was The Bird by Henry Treece

In the beginning was the bird,
A spume of feathers on the face of time,
Man’s model for destruction, God’s defence…

Though the third line is notably weaker than the first two (because over the top, grandiloquent, too much). And the word ‘spume’ instantly recalls W.B. Yeats’s much more powerful use of the same word in his wonderful poem Among Schoolchildren:

Plato thought nature but a spume that plays
Upon a ghostly paradigm of things;
Solider Aristotle played the taws
Upon the bottom of a king of kings…

Blythe’s note on Treece tells us that he went on to write an enormous number of books for children or young adults, often about the Dark Ages i.e. Arthur’s Britain, the Romans, the Vikings and so on. You can already feel that in this charming and simple poem.

Lincolnshire Bomber Station by Henry Treece

Across the road the homesick Romans made
The ground-mist thickens to a milky shroud;
Through flat, damp fields call sheep, mourning their dead
In cracked and timeless voices, unutterably sad,
Suffering for all the world, in Lincolnshire.

And I wonder how the Romans liked it here;
Flat fields, no sun, the muddy misty dawn,
And always, above all, the mad rain dripping down,
Rusting sword and helmet, wetting the feet
And soaking to the bone, down to the very heart . . .

It’s a big idea, which I don’t have the scholarship to verify, but I wonder whether the 1940s Neo-Romantic urge to write about the mysterious countryside, pagan beliefs, spirits and so on, after the war went into children’s fiction, went into all those novels about Roman Britain, by authors like Henry Treece or Rosemary Sutcliffe, which I read as a boy in the 1960s.

Dylan Thomas

Some critics tried to lump George Barker and Dylan Thomas together as founders or exponents of a broader literary movement called ‘Neo-Romanticism’. This label works better in the world of art and painting than in literature. In painting there was a definite turning away from the urban towards nostalgic, if highly stylised, sometimes nightmarish, depictions of the English countryside, but a countryside under stress, prey to visions and strange atmospheres. Not Constable’s England at all. (Neo-Romanticism in art.)

But although critics tried to rope him into these movement, Thomas wasn’t interested. Dylan Thomas was just 24 when the war broke out and Blythe amusingly tells us that he took it as a personal affront, a calculated attempt by the world to blunt his promising career. Nevertheless, he produced some fiery, clanging verse responses to the war. Blythe acutely points out that in several of his most famous wartime poems (Ceremony After A Fire Raid and A Refusal to Mourn the Death, by Fire, of a Child in London) Thomas ignores the statistics, the general headlines, and – as per Blythe’s thesis – zeroes in on the particular, in each case on one particular victim of the Blitz.

From A Refusal to Mourn the Death, by Fire, of a Child in London

Never until the mankind making
Bird beast and flower
Fathering and all humbling darkness
Tells with silence the last light breaking
And the still hour
Is come of the sea tumbling in harness

And I must enter again the round
Zion of the water bead
And the synagogue of the ear of corn
Shall I let pray the shadow of a sound
Or sow my salt seed
In the least valley of sackcloth to mourn

The majesty and burning of the child’s death…

This is in a different class from the Barker. Nobody could compete with these ringing declarations. Thomas seemed to have tapped deep into the wellspring of some pagan power, ‘the force that through the green fuse drives the flower’.

Edith Sitwell

Thomas may be associated with New Romanticism but he is sui generis, one of a kind, his grandiloquent poetry buttressed by the amazingly sonorous power of his readings. But out in the same paddock as Barker and Thomas were the more brittle but just as apocalyptic visions of Edith Sitwell. As Blythe points out, Sitwell’s wartime verse had travelled a long way since ‘the rhyming tomfoolery’ of the 1920s and the best of it uses Christian imagery to achieve a genuine sense of tragedy.

From Still Falls the Rain (The Raids, 1940: Night and Dawn)

Still falls the Rain –
Dark as the world of man, black as our loss –
Blind as the nineteen hundred and forty nails upon the Cross.

Still falls the Rain
With a sound like the pulse of the heart that is changed to the hammer beat
In the Potter’s Field, and the sound of the impious feet

On the Tomb:
Still falls the Rain
In the Field of Blood where the small hopes breed and the human brain
Nurtures its greed, that worm with the brow of Cain.

Still falls the Rain
At the feet of the Starved Man hung upon the Cross,
Christ that each day, each night, nails there, have mercy on us…

T.S. Eliot

The godfather of Modernist poetry was T.S. Eliot and the war saw him complete the epic undertaking of the Four Quartets, four long meditations on death and history and society, underpinned by his complex and sophisticated understanding of Christian faith. They are Burnt Norton (1936), East Coker (1940) The Dry Salvages (1941) and Little Gidding (1942).

These poems are unlike anything before or since in their complexity of structure and interlinking themes and images. To briefly summarise, each one is set in a specific rural location (hence the names) and then uses a physical description of this location and its historical associations to weave a complex web of ideas about time, history, reality and religion.

The Quartets are among the absolutely top masterpieces of twentieth century poetry in English and Blythe makes the super-sensible decision to quote the fourth and final one, Little Gidding, in its entirety. Here is the second part of section 2, a sustained homage to Eliot’s hero, Dante, in which he envisions himself walking through the glass-strewn streets of London after an air-raid and encountering a mysterious strange, much as Dante walked through hell encountering strange figures in the flickering half-light.

From Little Gidding by T.S. Eliot

In the uncertain hour before the morning
Near the ending of interminable night
At the recurrent end of the unending
After the dark dove with the flickering tongue
Had passed below the horizon of his homing
While the dead leaves still rattled on like tin
Over the asphalt where no other sound was
Between three districts whence the smoke arose
I met one walking, loitering and hurried
As if blown towards me like the metal leaves
Before the urban dawn wind unresisting…

Magnificent. Simple language, simple syntax, but a weird and brooding atmosphere leading up to the spooky final line…

Little Gidding online

Soldier poets

Away from the grandeurs of the London literary scene and its professional writers was the completely different category of soldiers, sailors and airman who wrote poetry and prose. The three most famous British poets of the Second World War are Keith Douglas (1920 to 1944), Alun Lewis (1915 to 1944) and Sidney Keyes (1922 to 1943). See how young they all died (24, 29, 21).

I have to say straight away that my favourite poet of the Second World War is Keith Douglas. It might not be a totally true generalisation, but it seems, working through this selection, that the further away you were from the fighting, the more gorgeous, visionary and surreal your writing became (Sitwell, Raine, Barker, Thomas), whereas the closer you were to the fighting, the more precise, detailed (and sometimes banal and everyday) the writing became, as soldiers, sailors and airman tried to nail down precisely what it felt like, to fly a Spitfire (Richard Hillary), to be aboard a torpedoed ship (James Henley), to be stuck in an infantry camp behind the lines during long hours of rainy boredom (Alun Lewis).

In this respect – in terms of clear, convincing description of what it’s like – Richard Hillary’s prose memoir of training as a Spitfire pilot, and Keith Douglas’s memoir of the war in the desert leading up to the Battle of El Alamein, are the standout pieces.

But it is striking that Douglas is the only author featured in this selection as both a poet and a prose writer. Something about his mentalité made him write memorably in both forms. For me, it’s his precision, his ability to get to the point. This doesn’t mean his poetry is prosey. It is as full of metaphor and vision as much other poetry. It’s just that the metaphor and imagery are subsumed, in his best poems, into a kind of laser-like accuracy.

From How to Kill by Keith Douglas

Under the parabola of a ball,
a child turning into a man,
I looked into the air too long.
The ball fell in my hand, it sang
in the closed fist: Open Open
Behold a gift designed to kill.

Now in my dial of glass appears
the soldier who is going to die.
He smiles, and moves about in ways
his mother knows, habits of his.
The wires touch his face: I cry
NOW. Death, like a familiar, hears

and look, has made a man of dust
of a man of flesh. This sorcery
I do. Being damned, I am amused
to see the centre of love diffused
and the wave of love travel into vacancy.
How easy it is to make a ghost…

The clarity and lack of any rhetoric or sentiment or bullshit, just what it is like to aim and shoot another human being.

It’s assisted by the preciseness of the half rhyme (also known as ‘imperfect rhyme’, ‘slant rhyme’, ‘near rhyme’ or ‘oblique rhyme’). Thus ball/kill; man/-pen; long/sang. As you read or hear it you sense that there’s a formal structure, a half-rhyme scheme, and yet the absence of exact rhymes prevents it from being predictable, makes it much closer to speech, like the speech of a man talking to you.

Of course it isn’t, and in fact lines like ‘This sorcery/I do’ has an Elizabethan feel to the syntactical reversal of the ordinary everyday phrase (‘I do this sorcery’) and the vocabulary.

The subtle half rhymes, the use of unexpected sentence structures, the ultra-modern subject matter and yet the knowing echoes of much older verse (are there echoes of Dr Faustus in ‘Being damned, I am amused’?) makes for an utterly modern read, rich in resonances and enjoyments.

Prose descriptions

Prose is more suited to descriptions of action. Thus two of the most vivid pieces are heart-in-the-mouth descriptions and/or stories of being a fireman during the Blitz by William Sansom. In both you are really right there as the vast flaming wall of a warehouse shivers and then topples towards him and his firefighting crew.

I liked John Sommerfield’s description of being part of a squadron which has to undertake an epic journey across North-East India by train and paddleboat and train again to get to the ravaged frontline with the Japanese in Burma.

What a lot of writers from the period share is a tremendous clarity of style and thought. Thus Richard Hillary comes across as very self-absorbed but he describes with wonderful clarity the experience of flying a Spitfire. Keith Douglas conveys with similar clarity the experience of being a tank commander in the excerpt from his memoir of war in the desert, Alamein to Zem Zem.

The memoir of London during the Blitz written by Bryher (pen-name of Annie Winifred Ellerman) is snobbish and self-serving (she keeps on about how she warned everyone about the Nazis since 1933 but would they listen? No, the fools) but also displays great clarity of description in her encounters with shop assistants or soldiers during the Blitz.

Essays

George Orwell

Rather as T.S. Eliot towers over the poets by virtue of the depth and breadth of his vision, in respect of clarity of thinking and prose style George Orwell towers over all the other prose writers. His essay in defence of P.G. Wodehouse (who foolishly and naively made a handful of radio broadcasts for the Nazis in 1940) is a masterpiece of clarity and honesty, and insights.

Orwell makes it clear he’s got hold of as many of Wodehouse’s writings as possible as well as the transcripts of his German broadcasts, and tried to clarify the events surrounding them i.e. he has done as much homework as possible. And then he proceeds to make a convincing case, based on the arguments that:

  • Wodehouse had no idea how his broadcasts would be interpreted
  • he had absolutely no political sense
  • he had been interned by the Germans for a year and so had missed the intensification of the conflict during 1940
  • that the fuss being kicked up about him was really a ruse by the media-owning classes (e.g. Lord Rothermere, owner of the Daily Mail) to distract attention away from their own much more serious pro-Hitler, appeasement attitudes

But it’s not only the clarity of the argument but the many insights it throws up along the way which make it still such an interesting read. For example, Orwell shows how both American and German critics in different ways had completely misunderstood Wodehouse. They thought he was a merciless satirist of the English upper classes. Orwell shows how Wodehouse was a dyed-in-the-wool, public school member of those classes and that all his tomfoolery comes from inside the worldview and is full, ultimately, of love and respect for it.

Arthur Koestler

I’ve reviewed Koestler’s two most famous books, the novels Darkness at Noon (1940) and Arrival and Departure (1943). They contain much vivid detail but are a bit ‘muddy’ in their thinking by which I mean the logic of the arguments, specially in Darkness, are harder to remember than the plight of the central character (an old Russian Bolshevik in prison having been arrested as part of Stalin’s purges).

The Koestler piece here is his short essay The Yogi and the Commissar (1945) which gave its title to a collection of essays published at the end of the war. It goes some way to explaining why Koestler turned into such a bore, publishing some 25 volumes of essays and explorations in the coming decades and becoming steadily more irrelevant.

Koestler proposes a ‘spectrum of philosophies’ which stretch from ‘the Commissar’ at the materialist, scientific end of the spectrum to ‘the Yogi’ at the spiritual, metaphysical end. The Commissar wants to change the individual from outside, the Yogi wants to change the individual from within. This is precisely the kind of clever-sounding intellectual conceit which has bugger-all relevance to the real world and gives rise to a surprising amount of high-sounding verbiage in a short space. It sounds fine but everything it deals with – Fascism, Communism, Democracy, Art, Science – it does so in a shallow, superficial way. I found it unreadable and consider it the only actively bad piece in the book.

Short stories

Elizabeth Bowen

Broadly speaking, the closer they stick to the subject, the more effective the prose works tends to be. Not always, though. The selection kicks off, not with any scene of battle, but with a ghostly and evocative description of a young couple walking round London in the Blackout after a bombing raid has departed. The young woman explains to her soldier boyfriend that she makes sense of it all, the Blitz, the chaos, by imagining the city is the fantasy city of Kôr, mentioned in Henry Rider Haggard’s adventure novel, She.

After this arrestingly atmospheric opening scene the story shifts to the domestic embarrassment of the young lady having to take her boyfriend back to the poky, cramped flat she shares with a girlfriend, and everyone’s general embarrassment and inconvenience. Yet the story is full of sly insights and perceptions just on the edge of consciousness, a subtle poetry of the periphery.

At half past ten, in obedience to the rule of the house, Callie was obliged to turn off the wireless, whereupon silence out of the stepless street began seeping into the silent room.

It took me a moment to realise that ‘stepless’ means empty of people and therefore with no sounds of stepping, of people walking. It’s a tasty sentence and the story is full of just such odd obliquities. It made me want to read more Elizabeth Bowen.

Fred Urquhart

There are other striking experiments. Fred Urquhart (‘described by one critic as the foremost Scottish short story writer of the twentieth century’) is represented by a story about potato pickers in a part of deeply rural Scotland which I didn’t catch because I barely understood the intense dialect he has his characters talking in. It is a war story because it is set during the war and the tattie pickers observe planes flying overhead, which all leads up to the climax when a German bomber crashes and blows up a few miles away.

James Hanley

Far more experimental is James Hanley’s piece, Sailor’s Song, an account of a torpedoed ship going down and a handful of men surviving by clinging to a raft which ought to be grittily realistic but is actually done in the style of Walt Whitman, with both the Ship and the Sea singing, describing their song and the human characters referred to with a kind of Biblical anonymity.

Glyn Jones

A different tone is presented by Welsh short story writer Glyn Jones’s story, Bowan, Moragan and Williams, which is a larky portrait of a boy and his family and friends and friends’ families in a tight-knit Welsh community, where everyone is odd and eccentric. I particularly liked the friend’s relative who is so nervous of other people that he speaks in an increasingly shrill voice and jams the napkin ring into his eye socket as if it is a jeweller’s eyeglass. The war is peripheral to this gallery of likeable eccentrics.

Elizabeth Berridge

Not so the very short story by Elizabeth Berridge in which a woman’s flat in the city is burgled and smashed up (when she’s not there), but she’s been living for some time in a retirement home with a snug community of friends and, after going with the police to examine the wreckage, she enjoys embellishing the description on the train back to the retirement home, relishing the opportunity to make her friends’ flesh creep with this appalling example of society going to the dogs… Only to arrive at the home that night and discover it wildly on fire, having been bombed and all her friends killed. The starkness of the facts and the protagonist’s inability to process what has happened are beautifully captured.

Summary

Except for a handful of poems by the obvious gods – Auden, Eliot, Thomas, Douglas – the short stories are, on the whole, more varied and powerful than any of the poems. This last story by Berridge, stands symbol for the countless millions of people who, although physically unharmed, had their lives ruined and their minds scarred by the appalling, meaningless violence of war.


Credit

Writing In A War edited by Ronald Blythe was first published in 1966. References are to the revised 1982 Penguin paperback edition.

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Freud and The Problem of God by Hans Küng (1979)

Hans Küng (1928 to 2021) was a Swiss Catholic priest, theologian, and author. These are notes on his 1979 book, ‘Freud and the Problem of God.’

1. The genesis of Freud’s atheism

For the German tradition, ‘theology has been dissolved in the nitric acid of the natural sciences’, so said the philosopher Ludwig Feuerbach. Medicine and physiology were at the centre of German materialism, a movement which aimed to show that the activity of the mind was entirely the result of physiological changes in the brain.

Freud’s father, Jacob Freud, was an orthodox Jew who never converted to Christianity (unlike Marx’s father). Freud was taught Jewish doctrine by his mother and a schoolteacher. In his autobiography, Freud says that early Bible classes had ‘an enduring effect on the direction of my interest.’

Jacob and his first wife had two sons; by his third wife, Amalia, he had eight offspring! Freud was the eldest. A childhood aversion to his distant, forbidding father and the young beauty of his mother led to Freud’s recognition of the Oedipus Complex in himself.

Freud’s early religious experiences:

  1. The Catholic nanny who took Freud to Mass and explained Heaven and Hell to him. Freud used to come home and parody the arm-waving of the priests to his family’s amusement (laying the basis of his later paper Obsessive Actions and Religious Rituals)
  2. Antisemitism: from schooldays onwards Freud suffered persecution by antisemitic Catholics. A founding moment in his life was when, age 12, his father admitted to him how he had acquiesced in his hat being knocked into the mud by racist hoodlums.

When Freud entered university in 1873 there had just been a stock market crash and many in politics and the press explicitly blamed ‘the Jews’.

Freud entered university (aged 17) to study medicine with the aim of seeking answers to the riddles of life rather than merely curing people.

Student Freud fell under the influence of Ernst Brucke, head of the Institute of Physiology, a follower of Hermann von Helmholtz. Helmholtz was a genius who, aged 26, helped secure recognition for the First Law of Thermodynamics (the sum total of energy remains constant in an isolated system). Together with the law of Entropy (energy cannot be turned back into mass without some loss – the Second Law of Thermodynamics) these form the most fundamental of all laws of nature.

Helmholtz later went on to do pioneering work in eye-surgery, optics and physiology. A school grew around him committed to the positivist creed, confident that science would one day be able to explain all the activity in the universe, including all activities of the human mind, on the basis of purely physical and chemical laws.

Brucke was a founder-member of this school in Berlin. When Brucke came to Vienna to head up the Institute of Physiology, he brought this powerful materialistic ideology with him. Freud studied under Brucke for 6 years, years he later recalled as the happiest of his life.

Physicalist physiology got rid of the idealist philosophy of Nature and eliminated the vitalism of the Aristotelian and Scholastic tradition i.e. the belief that God created organisms with forms and purposes, higher goals and objectives of their own. No, said physicalist physiology: all life can be explained in terms of the purely causal, deterministic forces described by biochemistry.

Freud applied these metaphors to clinical psychological observation: he saw the psyche as a machine reacting to the increase and release of tension (the unpleasure-pleasure principle) as a result of the demands of internal instincts on the one hand and external stimuli on the other (the basic argument of An Outline of Psychoanalysis).

For Küng, Freud made the mistake of turning science – a method of investigation – into a worldview – an Idol, in the Baconian sense.

Freud set up his private practice in nervous diseases in 1886, aged 30, on Easter Sunday. His wife, Martha Bernays, came from an eminent orthodox Jewish family in Hamburg. Freud suppressed her religious practices ruthlessly (she later said nothing upset her so much in her life as Freud forbidding her to light the holy candles on the first Friday of their marriage).

They had three sons (Ernst, named after Brucke; Martin, named after Jean-Martin Charcot, the French pioneer of nervous diseases; and Oliver, named after Oliver Cromwell) and two daughters, Sophie and Anna (born in 1895).

In Küng’s opinion, Freud made two great breakthroughs:

a) A theory of the unconscious

Freud’s achievement was to differentiate between the Primary Process of the Unconscious, the vast majority of mental life – and the preconscious and conscious mind, very much the Secondary Process; and to devise a method for examining the workings of the Unconscious.

Freud’s theory that unacceptable wishes are repressed only to return as symptoms. These are expressed in free association so the patient comes to know himself to his depths. All this occurs through transference i.e. replaying the repressed feelings in the privileged arena of ‘the therapeutic alliance’.

Through transference the patient is led to a lasting restructuring of his mental processes, the abolition of morbid symptoms, and restored to the ability to love and work. Interpretation is also carried out on dreams and parapraxes.

b) A theory of libido

Freud’s theory of libido hugely widened the concept of sexuality, extending it far beyond the specifics of genital sexuality in the present, and extending it back in time to cover all of human existence from the earliest part of life i.e. the invention of the concept of childhood sexuality.

Doing this enabled explanations of almost all sexual activity, perversions, love, affection etc to be brought under the rubric of one theory, rather than simply being rejected as extrinsic to human nature, ‘degenerate’ or ‘immoral’, as previously.

The progression of Freud’s medical-scientific investigations can be summarised: cerebral physiology > psychopathology > depth psychology > theory of everything.

2. Freud on the origin and nature of religion

Freud’s critique of religion is twofold:

  1. he tries to explain away the history of religion
  2. he tries to undermine the psychological basis of religion

1. The history

There are two broad theological movements:

  • Degenerationist: pagan religions are distorted versions of the original pristine version of the True Religion clearly understood by Adam and Eve; then came the Fall, the Tower of Babel and it’s been downhill ever since.
  • Meliorist: religion is evolving into higher and purer spiritual forms from its early primitive, half-savage forms.

The 18th century Enlightenment philosophers were degenerationists. For them denominational religion was a distortion of the original clear light of Reason which God had given to Mankind, which had been distorted by popular custom and the inventions of priests.

The nineteenth century saw Enlightenment Nature-theism transmuted into a Science of Religion. Simultaneously, colonial discoveries and the improvement of philology and textual criticism, provided a number of tools for paring away the ‘nonsense’ which had accumulated around the pure creed. The high point of this tradition is the work of Ludwig Feuerbach, who sought to remove the superstitions and legends accumulated over time in order to get back to the original pure creed of Christ.

Darwin turned the theory of degeneration – religion starting from the divine heights – on its head. Evolution implied a struggle upwards of intellect and reason from the savage swamp. This prompted a revolution in the ‘Science of Religion’; instead of hypothesising about what the early and purest creed must have been, scholars now examined earliest religions to ‘get at the heart’ of belief.

It is as a result of this new model that specialists devised a developmental model of religions, speculating that all religions start with primitive animism – then proceed to pagan polytheism – and then evolve to an intellectual and spiritual climax in monotheism (with a possible pre-animistic stage of belief in a world-soul, or mana).

An ethnologist called W. Robertson Smith thought the key parameter was not spirits and gods but the development of ancient rites and rituals: totemism, always accompanied by systems of taboos (‘Thou shalt not kill the totem animal’, ‘Thou shalt not marry thy sister’ (exogamy) and so on). (Taboo is Polynesian for untouchable). Thus civilisations pass through a series of stages: Magic, Religion, Science. These kinds of theories were backed up by the tremendous encyclopedic systematisation of Sir James Frazer (whose masterwork, ‘The Golden Bough’, Freud was such a big fan of – see his own annotated copy included in the exhibition at the Freud Museum).

This was the background Freud drew on when writing Totem and Taboo (1912) – at the suggestion of Carl Jung (still in the Movement at the point).

In Totem and Taboo Freud tries to assimilate the underlying fear of incest expressed in so many taboos (i.e. primitive morality) with the developmental model of religions, and with the ubiquity of totemism based round a holy animal who is eaten in an annual festival. Freud tries to draw a parallel between the religious practice of ‘primitive’ man and the behaviour of modern, urban obsessional neurotics, and between the savage’s reverence for the totem animal, representing the Father, with the explicit rise of the Father to pre-eminence in monotheistic religions.

In explaining the rise of totem animals Freud points to the suggestive way that young children initially like animals but then develop fears of them as they unconsciously project their Oedipal feelings (feelings of rage and of reciprocal anger) onto them.

The classic example in Freud’s writings is the case study of Little Hans, who was petrified of horses. This irrational phobia analyses out into fear they will bite him; and soon enough it is discovered that the horses in fact stand for the father who Han is afraid will chop his penis off.

To revere a totem all the year round and then kill it and eat it in a festive meal is, for Freud, a beautiful demonstration of Oedipal ambivalence, love/hate, revere/kill.

For Freud the Oedipus Complex is at the centre of all religions. The difference with Christianity is that it is a Son-religion. We identify with the Son crucified to appease the guilt we all feel at the communal assassination of the primal Father. To identify with Christ is to be relieved of the guilt of the primal parricide which Freud posits as the basis of human society in Totem and Taboo. It is to become free, rather as the neurotic, after analysis, is freed from his irrational obsessions and becomes free and autonomous to work and love.

2. The essence

Religious belief is an illusion, the fulfilment of the oldest deepest wishes of Mankind, childish wishes for:

  • protection from an uncaring world
  • universal justice (recognition of our own deserts, punishment of those who have wronged us)
  • eternal life

Freud’s diachronic history of religion – comparing early religion with childhood stages of thought – is complemented by his synchronic analysis – comparing contemporary, modern religious belief and practice with the behaviour and motivation of neurotics.

Freud doesn’t really say this fulfilment of deep wishes makes religion wrong – only that all aspects of it can be explained away in other, more scientific terms. Now, he says, as we acquire more knowledge about its origins and nature, religion is gradually dying (just as their as neurosis disappears from a gradually enlightened patient).

By contrast with religion, which fosters and encourages illusions about reality, Freud sees Science as providing an education for reality, in order to abolish childish reliance on religion and rebuild morality and social institutions on a clearer, unillusioned understanding of human nature.

We must grow up, master our own resources for real life, concentrate on this earthly life, prepare to build the New Jerusalem here on earth.

3. Critiques of Freud

In his 1927 pamphlet, The Future of An Illusion, Freud said that attacking religion may do psychoanalysis harm and the book proceeded to do just that by rousing the wrath of churchmen and moralists against him and his movement.

So Freud tried to emphasise that psychoanalysis is a neutral scientific tool, like infinitesimal calculus, a specialised tool for examining the human psyche. It could equally well be used by the defenders of religion.

Eugene Bleuler

Eugene Bleuler was one of the first to take issue with Freud. Bleuler, head of the Bergholzli mental institute in Zurich, Jung’s boss and man who gave us the terms ‘depth psychology’, ‘schizophrenia’ and ‘ambivalence’ was an early convert to psychoanalysis, but he could not go the whole way with Freud.

He granted the discovery of the unconscious but asked, Is it right to consider it only negatively, as a reservoir of repressed wishes, of the dark side? Is it right to regard the psyche as a simple machine, a mechanism within which psychic forces trigger each other and energy is circulated as in a sophisticated steam engine? Is it right to see the human animal motivated only by sexuality (even in the special widened sense Freud gave the word)? Is it right to see the mind as entirely determined by events in the distant past and not as a creative, proactive organism capable of creating new meanings and goals?

Alfred Adler

In 1911 Adler published his Critique of the Freudian Sexual Theory of Mental Life and was expelled from the Psychoanalytic Movement as a result.

A convinced socialist and, later, friend of Trostsky, Adler believed in looking at the individual as a whole in relation to the social world and all his relations with it. The aim of therapy is to build up the individual’s integrity and wholeness. Neuroses start in inferiority (the inferiority complex) and maladjusted attempts to overcome it (“the Masculine Protest”). The patient must abandon these ‘egocentric’ positions and get involved with the group. Happiness is community-based (you can clearly see Adler’s socialist bias).

(Although he powerfully denied Adler’s views once he’d been booted out of the movement, Freud later accepted some of his ideas about aggression. Some critics say Freud’s 1922 revision of instinct-theory dividing instinct into two drives, Eros and the death drive, are indebted to Adler.)

Jung

In 1913 Jung left the Movement and refined his own theories into what became Analytic Psychology. Jung redefined the libido as undifferentiated psychic energy (effectively denying its sexual nature) and claimed that it produces four processes – thinking, feeling, sensation and intuition. Each of these is governed by a dialectic, thus:

  • thinking – the rational evaluation of right and wrong
  • feeling – you divide feelings into pleasurable and unpleasurable
  • sensation – you divide into external and internal stimuli
  • intuition – according as it is effective or ineffective

The individual is governed by two modes of approach to these four processes:

  • extravert – influenced by objective factors
  • introvert – influenced by external factors

The two modes apply to each of the four processes thus giving you eight character types. Whenever the one mode of each process dominates, the opposite mode rules the unconscious, and you have to get to grips with this dark side of the soul, ‘the shadow’.

The psyche is also defined by whether it is dominated by anima (female) or animus (male). Whichever dominates, you have to accept the opposite into your life. And you have to reconcile the ‘persona’, the face we make to meet the outside world, with the demands of the ego.

The aim of Jungian therapy is to bring all these facets of the personality into alignment into one integrated personality. (This brief account leaves out all Jung’s theories of the individual and the collective unconscious, archetypes, myths and symbols etc.)

For Adler, religion is the expression of the will-to-overcome humanity’s perceived inferiority in the face of implacable reality: religion works towards an ideal future perfection. For Adler, God is the perfection of a thoroughly human ideal of overcoming. Adler sees a place for religion in the perfect human society since it reflects a thoroughly human wish – but he doesn’t believe in it.

Jung blamed Freud’s thoroughgoing rejection of religion on his being a child of the late-Victorian rationalist materialist worldview (as described above). For Jung, religion is true insofar as it is believed. Jung wanted to remain a Christian but thought denominational Christianity was chaotic and confused and stood in need of further clarifying about the human soul: and this is what his depth psychology could provide.

Neither Jung nor Adler answer the big question set by Freud: Is religion nothing more than a fulfilment of mankind’s oldest deepest wishes?

Küng’s critique

Freud’s developmental history of religion (animism >pantheism > monotheism > science) is nowhere now taken seriously. All these belief systems exist in various places in the world but have nowhere been found to follow this pattern. Sometimes they’ve gone ‘backwards’. In many places aspects of the supposed different levels of development exist happily alongside each other. Nowhere is there proof of development from one stage to the next.

Nowadays Freud’s optimistic scientism has been replaced by a belief that science may have reached its limits in explaining the origins of the human mind. We even consider that primitive peoples know better than us how to live in sympathy with their environment and that – far from leading us to a utopia cleansed of irrationalism – there may be something inherently destructive in scientific enquiry.

In 1912, the same year as Totem and Taboo was published, Emile Durkheim, the founder of modern sociology, refuted Freud’s idea of primitive religions as slavishly superstitious, but said that they contained a hard core of reality, in laying down codes of practice which had their origins in relationships in primitive society, the clan.

Durkheim was followed by most modern anthropologists and sociologists in looking no further for meaning than the internal rules of each individual tribe and culture. (Compare the anthropological structuralism of Claude Levi-Strauss.)

Thus neither the degenerative or the evolutionary theory of religion can be proved or disproved. Modern ‘primitive’ peoples aren’t photographs of the early days of humanity, as Freud and his sources thought. They themselves are the result of immense histories and traditions, albeit unwritten.

(One modern theory to explain their lack of development is to assign a crucial role to writing; whoever learns to write can leave histories; histories can be compared with modern practice and so enable the beginnings of a rational critique of social practices.)

Today there is less historical speculation, less moral-drawing, more studying of patterns of culture in situ using the functionalist approach pioneered by Bronislaw Malinowski.

At the other end of the scale modern research shows that religion has always existed. 100,000 years ago Neanderthal Man made grave furnishings; 150,000 years ago Heidelberg Man apparently offered the first fruits to his gods. The question has become not to explain away the existence of religion but to understand that for primitive man everything was religious. The more modern challenge is to explain away the rise of the secular, the scientific worldview.

Even Freud’s facts are largely wrong: totemism is not found among the beginnings of religion; among hundreds of totemic tribes discovered and documented only four knew of a rite which even vaguely resembled killing and eating the father. For anthropologist Mircea Eliade, the triumph of Freud’s views for a while was due to fashion: he established a fashionable doctrine which explains nothing in history or the rest of the world but does help explain the western intellectual’s own sense of dissatisfaction with established religion but obscure sense of guilt at the prospect of overthrowing it.

Freud claimed that psychoanalysis was a neutral tool for the cure of souls, practicable by lay and pious alike.

All Freud’s actual arguments for atheism are old, taken from Feuerbach et al but given new impetus by being underpinned by this new method of exploring the psyche. For example, all ‘projection theories’ of God as fictional answer to suffering humanity’s wishes and fantasies stem back to Feuerbach.

But Feuerbach’s, Marx’s and Freud’s atheisms are hypotheses which have not been proved. Against the reality of experience they set theory; and in the end, for all the subtlety of their critique of the social, economic or psychological determinants of the formation of religious belief in individuals and societies, no conclusion can be drawn from their theories about the existence or non-existence of God.

All human believing, hoping, loving contain elements of projection. But its object need not therefore be merely a projection. (page 77)

From the psychological point of view, faith is always going to look like the projection of early father-figures but this does not mean that God does not exist. That’s to say, the mere existence of a wish for God does not throw doubt on the actual existence of God. Perhaps it’s true:

Perhaps this being of our longings and dreams does actually exist. (page 79)

Thus Freud’s atheism (which he professed long before the discovery of psychoanalysis) turns out to ‘a pure speculation, an unproved postulate, a dogmatic claim’, just as dogmatic as anything laid down by his hated Church.

Freud’s scientism

Nowadays it is Freud’s belief in the ability of science to tell us the truth about the world, and to tell us how to behave in the light of this truth, which seems dogmatic and irrational.

Oskar Pfister, prophetically enough, criticised Freud’s position as itself an illusion before the Second World War; and since the experience of National Socialism, communist totalitarianism and the forces unleashed by the Western development of atomic bombs, the promises of atheistic science have themselves come to look deeply compromised.

The nineteenth century positivistic tradition of science delivering a utopian future now seem ludicrous. (To be fair, Freud towards the end of his life became increasingly pessimistic about this). The ideology of total planning based on rational analyses of human nature and human needs now lies in ruins: we are resigned to living with our imperfections.

For many people it is godless technocratic progress which has become the monster from which we must free ourselves. Cannot religion in fact help here, by providing a morality, a synthesis with science to create a humanistic morality?

Or will society create a new space of total disillusion with both modes of thought, neither militantly atheist nor evangelistically believing – simply drifting from belief to belief in a vast supermarket of the soul?

Is psychoanalysis a Jewish science?

Yes, says Kung. Freud was a stern Jewish moralist in a long tradition of stern Jewish moralists. He taught that all decent human life, all civilisation, rests on the suppression of sexuality, instinct and childhood gratification.

Everywhere in Freud you sense the return of the repressed legalism of the Jewish tradition which he ostentatiously rejected. There is little talk of joy or pleasure in Freud (this is what the French brought to it in the ‘jouissance’ of Barthes et al, bringing actual sex into all Freud’s talk about sex).

No, Freud’s psychology is deeply indebted to the repressed heritage of ancient Mosaic legalism. And this helps explain his lifelong obsession with Moses and his embarrassing attempts to explain away, to master, to over-write the mystery of Moses and Monotheism in his last work.

4. Critique of the critique

From Freud onwards every sphere of human knowledge has had to take account of the vast new terrain of the unconscious which Freud uncovered, and its impact on our lives. What Feuerbach wanted to achieve by a ‘cleansed’ philosophy, what Marx wanted to achieve by a science of social relations, Freud wanted to achieve through depth-psychology: an emancipation, a revaluation of the humanity of Man.

Kung concedes Freud’s criticisms of the failings of denominational religion and agrees that psychoanalysis can help in counselling etc. Psychoanalysis can liberate us from neurotic guilt feelings and help the neurotic subject return to autonomy. But it can’t relieve us of the fact of sin.

It can eliminate illness but it cannot answer ultimate questions about meaning and meaninglessness, life and death. Its aim is to bring things into consciousness, not to forgive; it is healing not salvation.

Küng’s advice to therapists is to be more religious.

Küng’s advice to theologians is to take more account of depth psychology.

Freud thought all neuroses were the result of repressed sexuality. On the contrary, Jung thought all neuroses were the result of what used to be called religion; the lack in people’s lives of a system to give their lives meaning or purpose. Jung criticises psychoanalysis for thinking the ego can stand up to the ‘dark side’ of the soul without the help of some revealed superhuman agency. In Jungian analysis this actually becomes the therapist and the therapeutic alliance.

Erich Fromm in Psychoanalysis and Religion sees two kinds of therapist:

  • the adjustment advisers
  • the doctors of the soul, committed to the optimum development of the self

For Fromm psychoanalysis is adaptable to humanitarian religion. ‘Wonder, rapture, becoming one with the world,’ all these feelings are generated in analysis, in the proper acknowledgement of the power of the id and the assent to life with all its imperfections. Fromm is an assimilationist. There should be no enmity between psychoanalysis and religion.

One of Freud’s problems was that he concentrated on an Old Testament punitive, superego-led religion; he completely failed to understand the quality of rational assent to the New Dispensation. For example, Freud tends to see Jesus only in terms of a revision of Judaism – Jesus as the sacrifice of the Son to the Father which ends the thousand years of Jewish guilt. Despite railing against it all his life, Freud showed surprisingly little understanding Christianity and its new creed of Love, of salvation through Love. (This was Pfister’s complaint also).

In pre-War Vienna Victorian sexual repression led to sex, instincts and the id being at the centre of investigations of psychic life. But, Küng argues, since the middle of the twentieth century there has been a steady growth in indulgence of all these instincts. Nowadays (when he was writing, in the 1970s) Küng thought that our biggest problems were caused by the opposite of repression, but by the overindulgence of the instincts and all the addictions and moral anarchy they lead to.

Since repression is no longer the problem it was in Freud’s day (1880s to 1910s) modern psychology has become more ego-orientated: how to give people a meaning and purpose, existential questions. The problem nowadays is one of spiritual emptiness. Technology may be daily triumphing over every aspect of our existence but it cannot finally give that existence a meaning. Küng (like Pfister before him) argues for a rational religion to cure the ill, prevent regression, channel grief and fear, help control the unbridled pleasure principle and contribute to healthy individuation.

Very late in the day, in 1933, when Hitler took power, Freud and Einstein exchanged letters on how to prevent another war. Freud seems in this late exchange to have suddenly grasped the reason behind, and the need for, a socially approved creed of Love.


More Freud reviews

An Outline of Psychoanalysis by Sigmund Freud (1940)

Note: to avoid misunderstanding, I believe Freud is a figure of huge cultural and historical importance, and I sympathise with his project of trying to devise a completely secular psychology building on Darwinian premises. Many of his ideas about sexuality as a central motive force, about the role of the unconscious in every aspect of mental life, how repressing instinctual drives can lie behind certain types of mental illness, his development of the talking cure, these and numerous other concepts have become part of the culture and underlie the way many people live and think about themselves today. However, I strongly disapprove of Freud’s gender stereotyping of men and women, his systematic sexism, his assumption of Western superiority over ‘primitive’ peoples, and so on. Despite the revolutionary impact of his thought, Freud carried a lot of Victorian assumptions over into his theory. He left a huge and complicated legacy which needs to be examined and picked through with care. My aim in these reviews is not to endorse his opinions but to summarise his writings, adding my own thoughts and comments as they arise.

***

Background

Freud was allowed to leave Austria by the newly installed Nazi authorities in early June 1938. The unfinished manuscript of ‘An Outline of Psychoanalysis’ bears the date July 1938, so scholars think that he began to write it either while waiting for permission to leave Austria or soon after his arrival in England. By early September he had written 63 sheets of notepaper but broke off to undergo a serious operation for the spreading cancer of his jaw and he never resumed work on it.

The manuscript was discovered among his papers after his death in September 1939. The editors of the Pelican Freud Library point out that although it might be unfinished, it is not incomplete. The final chapter is shorter than the others but appears to complete the prospectus laid out in the preface.

Almost all Freud’s previous works (for example, the Introductory and New Introductory Lectures) were aimed at the general public. The Outline, the editors explain, is not. It is more like a refresher course for established students of psychoanalysis with the result that the style is clipped and many matters alluded to only briefly, on the assumption that the reader is already familiar with sometimes quite detailed aspects of the theory.

The work is in three parts. Part one describes the structure of the mind, its division into id, ego and superego, and the pressure of the external world. It lays out the nature of the two great categories of primal drive – the sexual urge to procreate (Eros) and the organism’s wish to cease stimuli and excitation (the death drive or Thanatos).

In part two, Freud discusses the technique of psychoanalysis, what its aims are, how it works.

In part three, Freud (briefly) situates psychoanalysis within the broader realms of philosophy and psychology, before recapping the theory.

Preface

The teachings of psychoanalysis are based on an incalculable number of observations and experiences and only someone who has repeated these observations on himself and on others is in a position to arrive at a judgement of his own upon it.

Part 1. The mind and its workings

Chapter 1. The psychical apparatus

The oldest part of the psyche is the id. It contains everything inherited at birth, which means the instincts. The id develops an outer layer to mediate with the external world, the ego. The ego has the task of self-preservation. As regards external events it does this:

  • by storing up stimuli in the memory
  • by avoiding excessively strong stimuli (through flight)
  • dealing with moderate stimuli (through adaptation)
  • learning to bring about change in the external world to its own advantage (activity)

As regards the internal world the ego performs its task of self-preservation by gaining mastery of the instincts, deciding which ones will gain satisfaction and when, or vetoing them altogether.

It is guided in these decisions by tensions caused by (internal and external) stimuli: raised tension is experienced as unpleasure, lowered tension is experienced as pleasure. The ego strives after pleasure and to avoid displeasure. A foreseeable increase in unpleasure leads to anxiety. From time to time the ego retires from its job of mediation into sleep, which appears to be necessary to rest the body and brain.

The long period of human childhood leaves behind a precipitate of parental strictures, the superego. The ego has to satisfy the demands of 1) the superego, 2) the id and 3) external reality. The superego is formed not only from the strictures of the specific parents but from the family, national and racial demands, as well as the demands of the immediate social milieu; and then, along the way, incorporates material from teachers and other authority figures.

The id is the forces of nature, of heredity; the superego, the broad forces of culture and environment; the ego is formed as a result of the accidental experiences of the individual.

Chapter 2. The theory of the instincts

The general theory of instincts is not well understood. Insofar as instincts replace each other and displace energy onto each other there may be thousands of instincts. To be simple, psychoanalysis discriminates two basic instincts, Eros and the destructive instinct, elsewhere referred to as Thanatos. (Contrasting instincts of self-preservation and preservation of the species, between ego-love and object-love, fall within the realm of Eros).

Eros sets out to bind things together and preserve them; Thanatos seeks to tear things apart and destroy them. Thanatos tends ultimately to an inorganic state, hence it is also known as the Death Drive.

The two instincts can combine or oppose. Thus eating is an act of killing something for our satisfaction; sex incorporates aggression with reproduction. A surplus of the destructive instinct turns the lover into Jack the Ripper; a deficit, into a peeping Tom.

The two instincts exist alongside each other in the childish ego-id. The death instinct is easily detected when directed outwards in aggression; when the superego is constructed, the death instinct is attached to it and can operate self-destructively against the organism itself. Holding back aggressiveness can be just as detrimental as restraining sexual desire.

The libido is detectable in the primary infant state of pure narcissism when the ego takes itself as object. As the child develops it projects libido onto external objects. Throughout life the ego remains the reservoir of the libido from which libido is sent out to cathect (or charge) objects and to which it returns. Only when the subject is completely in love is the majority of the libido cathected onto the object which takes the place of the ego.

The nature of the libido has been deduced from its behaviour in the form of the sex instinct. This aspect of the libido develops out of the contributions of a succession of component instincts which are variously attached to different erotogenic zones.

Chapter 3. The development of the sexual function

The traditional view has it that human sexual life consists in bringing your genitals into contact with the genitals of someone of the opposite sex, with accompanying phenomena such as like kissing and touching. This activity is supposed to start at puberty. How does the traditional view then deal with the fact that:

a) some people are attracted to people of their own sex with similar genitals?
b) some people seek sexual satisfaction but ignore the genitals or other people altogether (called ‘perverts’)?
c) some children take an early interest in their own genitals (called ‘degenerate’)?

In contrast to the evident failure of the traditional theory, psychoanalysis has discovered that:

a) sexual life doesn’t begin at puberty but soon after birth
b) it is necessary to distinguish between sexuality and genitality, the former vastly outcompassing the latter
c) sexual pleasure can be obtained from many zones of the body and that these often only imperfectly overlap with the organs of reproduction

Childhood sexuality develops to a peak in the fifth year and thereafter falls into a lull during which much is forgotten: the latency period.

The onset of sexuality in man is therefore diphasic, first occurring in infancy, falling into latency, and re-efflorescing in puberty. The latency period seems to play a vital role in the process of acculturation unique to man, the passing on of traditional wisdom and knowledge to the next generation.

The first stage of childish development is the oral phase of suckling; the continuation of sucking after the baby is fed is evidence of the separation of pleasure-seeking and physiological need. This – the separation of strict physical need from the enjoyment of physical pleasure – is the justification for describing the baby as ‘sexual’.

Elements of sadism are present in the baby biting the nipple. This sadism is expanded in the next stage, the anal-sadistic phase, where biting and defecation become sources of pleasure.

Finally comes the phallic period when the child detaches sexual pleasure from bodily functions altogether and associates it with playing with its penis or clitoris. The little boy playing with his penis obscurely associates this pleasure with his mother; he wants to be the sole object of its mother’s attention and to do away with the father who keeps taking her away. This is the Oedipus Complex. The little girl, as and when she comes to see or hear about a boy’s genitalia, perceives the absence of a penis as a loss and conceives penis envy. The childish turning away from sexuality which this produces in women often lasts a lifetime.

These developmental phases do not develop in a simple pattern but overlap, often becoming fixated at particular levels. With the onset of puberty these earlier patterns return to influence sexual behaviour. Some early pleasures become focussed on traditional genital activity; some remain in residue as types of foreplay; some become the object of perverted sexual practice; some are repressed, or employed by the ego in forming character traits, and the energy of still others are sublimated into higher and socially acceptable cultural activity.

These discoveries mean that:

a) the phenomenology of the subject has to be examined from a dynamic or economic point of view
b) the aetiology of later mental illness is to be found in the patient’s early life

Chapter 4. Psychical qualities

What is the psyche? Behaviourism says there isn’t one, that we observe and quantify each other like machines.

Traditional psychology says there is a psyche and that it is synonymous with consciousness. Consciousness is hard to define but we all know what we mean by it. A psychology which confines itself to consciousness studies the difference between perceptions, feelings, thought-processes and wishes. But it is clear to self-reflection that these processes are not as continual, as transparent or sequential as earlier philosophers, for example John Locke, thought.

What are we to make of the gaps, the blanks, the dysjunctions in attempts to describe our mental life which trouble the ‘continuous consciousness’ model of the old view?

Psychoanalysis shifts the whole playing field by saying that the overwhelming bulk of psychic life is unconscious. It cannot be known (as the workings of chemistry or physics in the brain cannot be experienced) but its activity can be deduced and general laws governing its behaviour worked out by observation.

Some things out of consciousness become conscious easily; they originate in the pre-conscious, a kind of ante-chamber to consciousness and can be readily accessed. But the lion’s share of mental activity is unconscious and therefore can only ever be inferred or deduced from other evidence

Preconscious material makes its way into our conscious mind with little effort, but unconscious material can only be reclaimed for consciousness by a great effort. One is aware of resistance to its extraction. Sometimes unconscious material forces its way into consciousness and dominates it – as in psychotic illness. Sometimes preconscious material can be subject to repression and become inaccessible – as when we lose our memory.

Animals may well function with just an ego-unconscious. In men this happy state is complicated by the existence of speech which links perceptions to mnemic images and residues of perception, or memory. We don’t operate in a permanent present; we accumulate a huge weight of experiences.

In human beings, since the invention of language, internal events, thanks to being verbalised, can acquire a kind of reality which rivals outer perceptions. To test which is coming from where the ego develops methods for reality-testing. Errors which easily arise due to the new situation – where we mistake internal psychic experiences for ‘reality’ – are called hallucinations or dreams.

The inside of the ego is largely preconscious, with a thin layer of consciousness monitoring outside perceptions and an inner stream of consciousness. The id is entirely unconscious. What the nature of the physical processes are which make the biochemical changes which the mind is capable of perceiving remain a mystery.

Chapter 5. Dream interpretation as an illustration

A model mind is one in which the frontiers of the ego are safeguarded from the encroachments of the id by effective repression, and in which the superego and the ego work together as one. To find out how these forces work together we should see them malfunctioning and an easy way to begin is with dreams.

Everyone dreams. In dreams our experiences are hallucinatory, surreal, bizarre, nonsensical – everything we believe the unconscious to be. Dream interpretation distinguishes between the manifest content, what we remember of the dream upon waking, and the latent content, the real message of the dreams.

In a dram unconscious material has forced its way past the slumbering defences of repression into the preconscious; here it is scrambled by the Censor in such a way as not to disturb the sleep which the human organism requires. In other words, dreams enable refreshing sleep to occur because, although we are more vulnerable to raids from the unconscious, the censor steps in to distort the latent content of the impulse.

Dreams can originate from either suppressed wishes deep in the unconscious or from preconscious traces of the day’s activities to which deeper unconscious urges attach themselves.

Evidence that dreams are indeed the irruption of the repressed are:

a) dreams contain a high degree of material forgotten or inaccessible to waking consciousness
b) dreams partake of linguistic symbols derived from earlier stages in the subject’s development
c) dreams often repeat scenes from childhood which are repressed in waking life
d) dreams incorporate memories not accessible to the individual, possibly memories from the origins of the race

But Freud has called dream interpretation ‘the royal road to the unconscious’ because dreams make accessible to us the bizarre laws to which unconscious life is subject. These include processes of distortion called condensation and displacement.

The deduction from dreams is that the unconscious is desirous of expending its energy regardless of object. The dream is the guardian of sleep because it fulfils this rude instinct, this pressing unconscious wish, in the shape of a fantasy.

Anxiety dreams, which seem to disprove the thesis that dreams are fulfilments of wishes, happen when the instinct overpowers the Censor and is threatening to storm the ego in the full ugliness of its naked lust. The only option open to the ego is to wake up, switch defences up to full, and stuff the repressed material back into oblivion – but at the cost of an all too palpable effort (sweats, adrenalin, anxiety etc).

Part 2. The practical task

Chapter 6. The technique of psychoanalysis

A dream, then, is a psychosis which remains under our control. By contrast other mental illnesses are less controllable. They may come about when the urgings of the id unbalance the ego, or when the superego makes impossible demands, or when both gang up on the poor ego.

In analysis the analyst comes to the ego’s aid with a promise to reinforce his mechanism of defence in return for the subject giving us the complete honesty and candour we need to examine the unconscious. [N.B. it is this bolstering of defences which was pursued in the work of ego psychology developed by Freud’s daughter, Anna Freud].

Psychotics who have completely abandoned contact with reality are beyond the terms of this pact and cannot be treated by psychoanalysis. But there is another class of psychiatric patient who still has enough contact with reality to undertake the pact required to carry out therapy – ‘the vast number of people suffering severely from neuroses.’

The therapeutic pact If the neurotic gives us his full story in full candour we will help rebuild his ego. Sounds like the role of the master-confessor from the olden days of religion? Yes, except for the all-important distinction that a psychoanalyst can learn from the patient what he does not know himself, which Christian confession can never do.

In order to do this the psychoanalyst must extract everything whatever that comes to the patient’s mind, no matter how trivial. It is from this material that the analyst deduces the unconscious urges which are dominating the patient.

But the analyst will meet resistance. And after resistance, transference. The patient will begin to project onto the analyst all the feelings evoked by their memories of childhood, for example, the ambivalent love-hate feelings which every child projects onto its first authority figure, the Father.

Transference has the advantage that the analyst can then act with the authority of the father and the patient may make great efforts to please Daddy. Plus, the analyst has the advantage of seeing a key period from the patient’s life acted out in front of them rather than inconclusively reported by a confused patient.

Unfortunately, transference has a negative side as the repressed anger and defiance of the patient, also, can be projected onto the analyst. Worse, the repressed erotic wish for the parent of the opposite sex can emerge in the shape of the patient falling in love with the analyst.

If the patient thinks these are real experiences, it’s tricky; the analyst has to disabuse them and make them see that these are just repetitions of childhood feelings. Once transference is acknowledged, the patient can begin the process of rebuilding, of broadening the area of control of, the ego.

The second part of the cure is the overcoming of resistances. The ego, threatened from within and without, expends a lot of energy clinging to certain anti-cathexes, resistances to repressed material. It is the job of analysis to embolden the ego, to give it the power to regain mastery over its whole domain and not to feel threatened and embattled (anxious, hysterical, neurotic or obsessive).

As resistances to the expression of forbidden material are overcome, welcome mental energy is liberated for the ego to redeploy across its kingdom. When the analysis has progressed this far, two factors now become evident. The first is Guilt, which is the shape taken by resistance in the superego, which expends energy punishing the ego. The superego insists that:

The patient must not become well but must remain ill because they deserve no better.

The analyst has to make the unreasonableness of this self-punishment clear to the patient. The second factor is a complete takeover of the ego by the will to destruction, the death wish, which often leads to suicide.

Chapter 7. An example of psychoanalytic work

One fundamental discovery of psychoanalysis has been that neurotics have the same pathology as normal people, they have the same innate disposition as normal people, the same experiences, the same problems to solve. They are simply people who find this framework of requirements too much, resulting in misery, anxiety, symptoms.

On closer investigation, it appears that almost all these neuroses have their origin in childhood. Hardly surprising when you consider the primal power of the id and the vulnerability of the still-developing ego, feeble, immature and incapable of resistance.

The ego copes with excess stimuli from the external world with flight; with excess stimuli from the internal world with repression, attempts at mental flight, denial and rejection. It later turns out that these have been paid for at the cost of full development, and that the libidinal energy devoted to holding these instincts back, permanently cripples and disables the ego; stunts its proper development.

Why has evolution permitted such an apparently costly mechanism to afflict the young animal? Because it’s a small price to pay compared to the epic task which the ego has to achieve in its first five years:

In the space of a few years the little primitive creature must turn into a civilized human being; he must pass through an immensely long stretch of human cultural development in an almost uncannily abbreviated form. This is made possible by hereditary disposition; but it can never be achieved without the additional help of upbringing, of parental influence which, as a precursor to the superego, restricts the ego’s activities by prohibitions and punishments and encourages the setting-up of repressions.

Thus, the influence of civilisation is among the determinants of neurosis. It is easy for a barbarian to be happy – he gives way to all his basest desires, represses nothing and so has no neuroses. For a civilised man it is a long strenuous journey, with many pitfalls.

The central role of sexuality in this developmental journey has been proved by psychoanalysis time after time:

The symptoms of neuroses are either a substitutive satisfaction of some sexual urge or measures to prevent such a satisfaction; usually some kind of compromise between the two.

Why should this be so surprising? The one essential role of every organism is to reproduce; preparation for reproduction is crucial; and yet in the rise of civilisation no instinct is more thoroughly repressed than sexuality. Given such strong opposing forces why be surprised that so many people fall victim in one way or another to illness caused by the repression of their innermost desires?

Central to the child’s experience is the Oedipus Complex. Freud approaches it via a developmental history of the child.

The child’s first erotic experience is sucking at the breast, the primary model of gratification (‘Love and hunger meet at a woman’s breast’, The Interpretation of Dreams, page 295). Initially breast and baby are one polymorphously perverse substance.

Soon the breast is differentiated and becomes cathected (i.e. charged) with conflicting feelings of love and hate (tiny aggression is shown by biting the nipple) in the oral phase. Soon the breast forms itself into the whole of the mother who pampers and plays with the child, prompting a galaxy of feelings, gratifications and frustrations, pleasures and rages.

Thus the mother is the first seducer, the prototype of all later love-relations.

At three and four, in the phallic stage, the baby boy is aware of the pleasure given by playing with his penis and shows it off proudly to his mother. He associates this pleasure with her and wants to possess her, according to the prompting of obscure feelings. If the child shares the Mother’s bed and then Daddy comes home and he is returned to his cot, the feelings of little Oedipus can be imagined. Rage and hatred and lust and desire seethe in the toddler mind. Eventually the mother or father tell little Johnny to stop playing with himself or being so stubborn or bad tempered and all these injunctions are accompanied by the explicit or implicit threat to deprive the boy of the source of his greatest pride and pleasure, his penis.

This is the castration complex and is the most terrifying experience of a small boy’s life. It echoes down the ages in the Greek myths where successive gods castrate their father, and in the age-old practice of circumcision by which pubescent boys submit to authority, in both Judaism and Islam.

In response to this terrifying fear the child suppresses its masturbatory activities and sublimates them into fantasies. It fosters resentment, defiance and fear of the father and practices a total renunciation of the mother or slavish identification with her, in order to be spared by the Father.

It is precisely because this ‘nuclear complex’ paves the way for so many strategies of defence that psychoanalysis calls it the founding moment in the development of human character. All these seething feelings are repressed in childhood, go underground during the latent phase. But then they return in new guises at puberty that explosive period of sexual and egoistic efflorescence, with the arrival of full-blown sexual awareness. The revival of repressed material with the onset of puberty plays a large role in determining character.

On this model girls are born inferior. Their lack of a penis leads to penis envy. Their attempts at masturbation are failures, hence a general turning away from sexual life in girls and women.

They may try to introject the masculinity they lack and become lesbians. They may turn to hatred of the mother who brought them into the world without a penis and so turn their love toward the father. In this narrative the girl’s attempt to be like their father and to incorporate his penis-authority is finally sublimated into the wish to take the mother’s place, to bear Daddy a baby. Once formulated, this wish may, like the boy’s forbidden fantasies, be repressed into the unconscious but, with the onset of puberty, the wish is revived but directed outwards, so that the young woman goes off to attach herself to the first suitable male who reminds her of Daddy.

Part 3. The theoretical yield

Chapter 8. The psychical apparatus and the external world

Ultimate reality is itself unknowable. All we can know is reality as mediated by our sense perceptions and ‘known’ as it is perceived by our organ of knowledge, the mind.

Thus, in describing the workings of the mind most psychology, and most ordinary people, have to work with concepts which are largely metaphorical, concepts like height, depth, width or more advanced concepts like time, like cause and effect, which have no physical, tangible ‘reality’. We have imposed them on ‘reality’ because they provide us with a working model, a way of getting on with the real world.

Psychoanalysis is no different. It invokes metaphorical concepts like the unconscious, the repressed, the libido and so on. We can never know exactly what these things ‘are’. Possibly, we will one day be able to correlate them to specific physical, biochemical changes in the brain. In the meantime we use them because they provide a workable explanation of the many other phenomena we observe in the mind.

To recapitulate: the id is the realm of unconscious drives; it is ruled by two broad instincts 1) the desire to fulfil every instinctual wish 2) the equal and opposite drive to reduce tension. Ultimately, the second wish is pushing for the cessation of all tension and stimuli (‘Nirvana’). The two broad streams of instincts are assigned to two broad categories: the desire for pleasure, of which sexual pleasure is a subset, fall under the heading of Eros; and the wishes for all stimuli to cease fall under the death instinct.

Mediating between the id and external reality is the ego. The ego attempts to control the instincts of the id such that they can be fulfilled at the most propitious moments in the external world. Sometimes desires which threaten the ego’s function have to be entirely repressed and the ego has to expend energy doing this. The id is driven exclusively by desire for pleasure, the Pleasure Principle, while the ego is driven by a desire for safety, the Reality Principle.

Most of the ego is preconscious. Occasional strands of association, images and verbal residues, drift across the part of the psyche which is capable of self-reflection, often puzzling or even bewildering us.

The ego develops and separates itself off from the primal id at a price. Its autonomy is always contingent and subject to disruptive incursions from ‘below’, from the unconscious, and to a constant stream of punitive demands from ‘above’, from the superego. And the ego is constantly under attack from the terrifying forces of external reality.

No wonder the ego often cracks under the strain and has a ‘breakdown’. It is at this stage that psychoanalysis sets out to trace the fissures, the cracks of the breakdown, back to their earliest origins in childhood. And, once the repressed material has been dragged into the light of consciousness, the patient can acknowledge the long buried childhood experiences which are at the root of the problem and begin rebuilding new, better ego defences with which to face the world.

Chapter 9. The external world

Guilt is the punitive action of the superego upon the ego. The superego is the concentrate of injunctions laid upon us by our first objects, the parents. Thus the psyche has three parts:

  1. the deep inner world – the id
  2. a special part of the outside world introjected or brought inside – the superego
  3. a bit that mediates between outer and inner – the ego

The superego is the heir to the Oedipus Complex. Its intensity has nothing to do with the actual strictness of the real-life parents, but is a function of the intensity of the Oedipal feelings which the child had to repress.

It is a dim perception of this sense of a planting-from-outside which has led theologians to account for conscience as being implanted in us by a higher cause, God.

The superego is initially based on the residue of the Oedipus Complex, but attracts to itself all the teachings of the parents, of teachers and authority figures, general social morality and the accumulated wisdom of the past…

[Here the manuscript breaks off in mid-sentence. The editors of the Pelican edition end the text with ellipses…Quite poignant.]

Comment

This is Freud’s most concentrated theoretical exposition of psychoanalysis, rich in new insights and cross-connections and very persuasive, especially where he gives a bit of wider context, mentioning (albeit briefly) psychoanalysis’s position vis-a-vis philosophy and other psychological theories i.e. it goes deeper than both, far, far deeper.

The passage describing the actual process of psychotherapy is the clearest, most persuasive summary of how the analytic therapy works which I have read.

Possibly it is so effective because he largely eschews the florid metaphors he is so prone to in the rest of his work (analysis as archaeology etc) and also because he doesn’t waste time going off on one of his rants against religion or into a long digression on a literary text (Gradiva, Hamlet etc).

Instead, he bases the theory on the basis of a materialist, biological interpretation of the human organism and human mind,  stopping to consider what the evolutionary reason or advantage for this or that mental strategy might be – and this gives it more scientific weight and authority than almost anything else I’ve read by him.

If you were going to read one work by Freud, maybe this is the one; it’s barely 70 pages long in the Pelican Freud Library paperback.


Credit

The history of the translation of Freud’s many works into English forms a complicated subject in its own right. ‘An Outline of Psychoanalysis’ was first translated into English by James Strachey in 1964 as part of The Standard Edition of the Complete Psychological Works of Sigmund Freud. My quotes are from the version included in volume 15 of the Pelican Freud Library, published in the 1986.

More Freud reviews

The Question of Lay Analysis by Sigmund Freud (1926)

Note: to avoid misunderstanding, I believe Freud is a figure of huge cultural and historical importance, and I sympathise with his project of trying to devise a completely secular psychology building on Darwinian premises. Many of his ideas about sexuality as a central motive force, about the role of the unconscious in every aspect of mental life, how repressing instinctual drives can lie behind certain types of mental illness, his development of the talking cure, these and numerous other ideas have become part of the culture and underlie the way many people live and think about themselves today. However, I strongly disapprove of Freud’s gender stereotyping of men and women, his systematic sexism, his occasional slurs against gays, lesbian or bisexuals and so on. Despite the revolutionary impact of his thought, Freud carried a lot of Victorian assumptions into his theory. He left a huge and complicated legacy which needs to be examined and picked through with care. My aim in these reviews is not to endorse his opinions but to summarise his writings, adding my own thoughts and comments as they arise.

***

Background

In 1926 the Viennese authorities began legal proceedings against Dr Theodor Reik, a non-medical psychoanalyst, under an old Austrian law against quackery, because he was practicing psychotherapy without a medical qualification. Freud wrote this pamphlet to clarify the underlying question of whether the practice of analytic therapy should be restricted to trained medical doctors.

Many first-generation analysts, themselves originally doctors by training, thought that psychoanalytic practice very much should be restricted to qualified physicians. But Freud’s answer was: No, it shouldn’t.

The book is cast in the form of a dialogue, with ‘An Impartial Person’ asking questions (which I highlight in italics) and Freud, in the first person, slowly, sensibly answering them.

The text comes in seven bite-size chapters and is written in a light-hearted style which I have copied in my own summary and comments.

1.

Freud outlines the kind of psychological symptoms which may take you to the doctor: a horrible sense of guilt, a compulsive need to perform obsessive actions, a fear of going outside or socialising, all sorts of phobias, sexual impotence, fear of women, frigidity, attachment to prostitutes or perversions, inability to concentrate or to stop the mind rambling along unconnected byways of its own.

You are referred to a psychoanalyst. What happens there? You talk, the analyst listens.

So it’s like a simple magical cure? Well, yes, except that it takes months, sometimes years of talking. So it’s like going to confession, then? No, because the most important part is that you are encouraged to say things you do not know. What?

2.

Before we go any further let’s explain a bit of theory. This account is not necessarily complete and the theory has changed and evolved into its present form over thirty years, but then this is Science not Holy Writ, so please bear in mind the things written here are contingent on new discoveries.

Science, as you know, is not a revelation; long after its beginnings it still lacks the attributes of definiteness, immutability and infallibility for which human thought longs so deeply.
(Freud Pelican Library volume 15, page 291)

Well now, all of us have moments when the mind slips off and wanders at will through a fantasy world which is very like the  mental world of some mentally ill people; and these are in dreams. Interpreting dreams is a key way of getting at the unconscious mind, although many people have picked up this idea from newspapers etc and distorted its application.

Anyway, let’s construct our mental picture of the mind. We are going to use spacial analogies, using metaphors of above, below, shallow, deep. Admittedly these don’t refer to actual positions in the mind: but it’s the best we can do and, after all, what do you expect? All scientific theories are a little rough at the beginning.

Well now, all of us are aware of a part of us mediating between our basic physical needs and the sometimes harsh realities of the outside world. Let’s call this mediating part of the mind the ‘I’ or, to use Latin, the ego. This is pretty much what we mean when we say ‘I’m hot’ or ‘I’m hungry’, reflecting the feelings of the conscious mind.

But behind this conscious assessment of what we feel, we often sense the presence of an enormous number of unexpressed feelings. Let’s call the place where these unexpressed feelings originate the ‘it’ or, in Latin, the id.

We propose that the ego is the layer of the mental apparatus (the id) which has been modified by the influence of the external world (of reality)…

For us the ego is something superficial and the id something deeper. The ego lies between reality and the id, which is what is truly mental. (volume 15, page 296)

Picture the ego as an organisation characterised by a focus on unity, trying to hold things together in the face of conflicting demands. By contrast, the id is all over the place; the multiplicity of urges which make up the id are each pursuing their separate agendas, in their own way, regardless of each other, of the ego or of outside reality.

You don’t believe this because you haven’t experienced it. Most of our trainees sit there thinking, Yeah, so what, big deal. Then they begin a training analysis and slowly the reality of this theory is demonstrated to them.

3.

Let’s look at the mind in another way, from a dynamic rather than a topographic perspective:

Instincts fill the id. All the energy in the id originates from them. Nor have the forces in the ego any other origin; they are derived from those in the id. What do these instincts want? Satisfaction – the establishment of the situation in which bodily needs can be extinguished. A lowering of the tension of need is felt by our organ of consciousness as pleasurable; an increase of it is soon felt as unpleasurable. (15:300)

Hence we say that mental activity operates under the rule of the Pleasure Principle. The id is continually pushing for satisfaction of all its instinctual drives – food, sex, booze, anger etc, literally the driving forces of the human animal.

The ego has to steer a ship driven by all these wild desires, avoiding all the snares and dangers of the real world. The ego observes the real world, learning how best to achieve satisfaction from it; and tries to rein in the drives of the id, keeping them on a tight rein until the moment is right.

The ego, then, operates under the Reality Principle. When things are going well, the ego and the id function together, because they are in fact made of the same stuff, mental energy. But:

A small living organism is a miserable, powerless thing in face of the overwhelming destructive might of the outside world. A primitive organism which hasn’t developed an ego-organisation is at the mercy of instinctual drives. It lives by the ‘blind’ satisfaction of its instinctual wishes and often perishes in consequence. The differentiation of an ego is above all a step towards self-preservation. (15:302)

If a desire brings the organism into peril which it, fortuitously, survives, the next time it approaches a similar situation it experiences a memory of the first event which is also a warning: it experiences this as anxiety. The ego will try and turn back the drive which is prompting the anxiety attack but can only repress it. Instinct will out. Roaming around within the crazy world of the id, the frustrated drive attaches itself to a more respectable colleague and emerges as a symptom. In a crazy distorted way, therefore, we see unconscious wishes which have been repressed for the survival of the organism emerge when our ego defences are low – hence our interest in those moments of low defence, during sleep in the form of dreams, in slips of the tongue and inexplicable amnesias, and in neurotic symptoms.

So the really serious mental cases I’ve heard about, the psychotics and the schizophrenics, with them maybe the ego didn’t even put up a fight but just went flying off with the id into its crazy world, into ‘a world of its own’?

Now you’re getting the hang of it. Nobody knows for sure, but that’s pretty much our theory.

Now I’m in a position to explain to you what psychoanalytic therapy is. We try to restore to the ego its autonomy; we try to restore its control over the id by bringing to light the repression of instinct which has driven the id to an unorthodox escape route i.e. created the patient’s symptoms.

Experience shows that the decisive repressions which lie behind most symptoms originally occurred in most patients’ childhood, when the ego was struggling to master its instinctual drives and finding its place in the outside world.

It should come as no surprise, then, that analysis takes the patient back to the earliest period of their life and uncovers memories which most of us would prefer to leave buried in the oblivion of childish amnesia.

The problem areas are identified by exploring the patient’s past, using dream interpretation and free association. As we approach the danger area the patient dries up – the associations and the memories stop. We have to teach the patient to overcome this resistance. We are educating the ego not to take refuge in the mental equivalent of ‘flight’, but to drag the memory, and the wish behind it, into the light of day. Once this is expressed, the patient is empowered to begin trying to overcome it.

Why, if it was impossible to face up to this experience back then, should the patient be able to handle the truth of his wishes now?

Because back then the patient was three-years-old and, although the terror was real and overwhelming to the infant at that age, to the adult mind whose ego-mechanisms are hugely more developed, the final revelation of what has been troubling  them all along often appears embarrassingly infantile.

The thing from which the patient’s childish ego fled in terror will often seem to their adult and strengthened ego no more than child’s play. (15:305)

4.

What about sex? I thought psychoanalysis was all about your sex life and surely only doctors who are entirely trustworthy and trained to a high level of dispassionateness have the integrity to be trusted with that kind of matter?

As to sex, yes, it has turned out to be the basis of so many of our patients’ problems that we are led to believe it plays a key role in mental life. But what, after all, would you expect? Just look at the importance of reproduction for animals

Insofar as we have evolved from the animal kingdom, of course we have inherited a strong sex drive; a drive which is not restricted, as it is in most animals, to certain seasons when they are ‘on heat’, but operates all the year round.

If you asked people to speak openly and with utter candour about all aspects of their lives’ wouldn’t you expect their sexual experiences, their sexual fears and fantasies, to crop up sooner or later.

All this seems to me simple and reasonable. That it has brought down on our heads all kinds of denunciations and accusations of immorality and pansexualism and obsession with sex, I attribute to the deeply neurotic and repressed nature of our civilization, which leads most people to reject and deny the truth about human nature.

Back to psychotherapy: So we return to memories of infancy to find the cause of the repressions which afflict the adult. And we find that most of those infant repressions are to do with sexuality.

You mean…?

Yes. Psychoanalysis’s greatest discovery has been the sexuality of children. People say we have desecrated the innocence of childhood. I say we are reporting what every nurse and many pediatricians have always known but been too afraid to put into words.

The sex life of a child is of course different from that of an adult. It passes through a long process of development during which it becomes involved with numerous component instincts with different aims, until at last it arrives at the seat of, and is ready at the service of, the grand goal of reproduction. But in such a long development there are bound to be hiccups.

For instance, the libido can become fixated at certain points, tied up with other instincts. Years later, when obstacles arise to normal sexual function, the libido may retreat to these earlier fixations, a process called regression.

The oddest thing is not that children have sexual feelings; when you really think about it, it would be odd if, as little animals, they didn’t have inklings of, or experiment with, the apparatus for the all-important task of reproduction to come.

The odd thing is that those feelings go into abeyance at about age 5 and are suppressed. Much is forgotten or loses its attraction during this period, the latency period. During the latency period the child builds up what we call reaction-formations, of disgust and shame, which combine with what it is told by parents to form a ‘morality’, something missing from the first five years as any parent knows and hard enough to instil into the older child.

This is the period when rules of behaviour, when ethics and morality, when right and wrong are instilled into the child who is repeatedly told that the simple gratification of its wishes (as in the early years) is ‘dirty’, ‘naughty’, ‘bad’ etc. From an evolutionary point of view you can see why the tribes who managed to do this to their young probably functioned better and survived.

We believe what happens is that the child needs a respite between the purely instinctual development of the early years, and the eruption of strength and renewed desires and lusts at puberty.

Civilization, therefore, is based on the effective repression of individual desires. A good citizen represses their desires effectively; a bad citizen either gratifies themself in an anti-social way, or falls prey to the kind of illness we began by looking at.

As to the content of those childhood feelings, consider the contents of fairy tales and mythology. There we see a persistent fear of the father. Kronos swallowed his children and castrated his father, Uranus. In his turn Kronos was himself emasculated by his son, Zeus, who he had tried to kill and who only triumphed through the help of his loving mother.

Think of the big bad wolf coming to eat you. Psychoanalysis says these are all projections of the primal fear of the huge father and that the most vivid way this terror can express itself, for a boy, is the fear that Daddy will chop off his penis. We call this the castration complex.

Maybe there is such a close correlation between the mental life of the child and the myths and stories of the earliest peoples because the child literally lives through the intellectual state of the primitive, rather as the embryo undergoes reptile or fish-like stages in its gestation in the womb.

However this may be, the essential fact about childhood sexuality is that it climaxes in the Oedipus Complex. The boy develops strong feelings for the mother, the girl for her father. You have to appreciate the vehemence of the love and the equal vehemence of the hate against the same-sex parent. The boy violently wishes to supersede the father, to replace him in his mother’s affections.

Eventually the Oedipus Complex is overcome, it disintegrates, it is resolved and the child lapses into the general amnesia of the latency period. But only rarely are all the stresses and strains associated with the Oedipus Complex in its full complexity totally mastered. And with the onset of puberty what hasn’t been properly sorted out returns to dominate the subject –  sometimes within the bounds of ‘normal’ behaviour, sometimes pushing the subject beyond these bounds into illness.

And the evidence for all this is?

  1. The records of earliest civilisations i.e. most mythologies include incestuous liaisons between father and daughter and mother and son. By the time we hear of them they have been repressed from everyday life and projected, culturally, onto gods and heroes who amount to psychological fantasy figures.
  2. The overwhelming testimony of adults under analysis.
  3. The analysis of children themselves down to the earliest years which we are now carrying out.

5.

So much for theory. This is what you need to know as an analyst, but now come the skills of technique.

You must listen in an unprejudiced way to everything the patient says. Nothing is too trivial. Everything has meaning. But the meaning isn’t clear. It has been distorted, by time, by the telling, but above all by the censoring processes of the ego.

Everything – memories, dreams, free associations – require skillful interpretation. This interpretation, of course, may be influenced by your personality. So you need to undergo a thorough analysis yourself to bring all your own neuroses to the surface, to transform you as much as possible into the ideal interpreter.

There is a method and there are the lessons of symbolisation we have built up since psychoanalysis emerged. But there is no denying it has a strong subjective element, too. How could it be otherwise in psychological treatment. Even doctors have to listen carefully and interpret what the patient is telling them.

Doctors are often wrong because they are taught about the body and modern pharmacology but fail to listen. Analysts have this advantage over doctors, that their entire training is in how to listen, how to suspend disbelief and listen to the hints and tips given out by the unconscious mind.

You have to have the insight and the tact to know exactly when to intervene in the analysis to put forward your interpretation. Too soon and you arouse resistance and defiance; too late and you have missed the moment.

And as if that wasn’t hard enough, when you finally tell the conscious ego of the patient what’s wrong with him – he denies it. All his wishes for a cure are thrown out of the window while he absolutely denies all your interpretation. Because every neurosis represents a flight from reality, a flight into illness, it is not easily to be given up.

For many patients this is because being ill has positive advantages. It brings them sympathy, allows them to avoid onerous duties (like going to the Front during the War), enables them to impose on their families or on friends or loved ones. Such basic strategies are hard to overthrow.

But there is another more complicated reason. There is something I omitted from our topographical description of the mind:

Within the ego itself a particular agency has become differentiated, which we name the superego. This superego occupies a special position between the ego and the id. It belongs to the ego and shares its high degree of psychical organisation; but it has a particularly intimate connection with the id. It is in fact a precipitate of the first object-cathexes of the id and is the heir to the Oedipus Complex after its demise.

This superego can confront the ego and treat it like an object and it often treats it very harshly. It is as important for the ego to remain on good terms with the superego as with the id. Estrangements between the superego and the ego are of great significance in mental life.

The superego is the vehicle of the phenomenon we call conscience. Mental health depends on the superego being developed i.e. on it being sufficiently impersonal [representing the impersonal values and ethics of society]. And that is precisely what it is not in neurotics, whose Oedipus Complex has not passed through the correct process of transformation. Their superego still confronts their ego as a strict father confronts a child; and their morality behaves in a primitive fashion, in that the ego gets punished by the superego. Mental illness is employed as the means of this self- punishment. (15:324)

Guilt is the affective malaise generated by the disobedient ego when confronted with the prospect of the imperfectly developed, over-punitive superego. Effective therapy is the overcoming of the patient’s resistances i.e. his attachment to illness as a defence. There are various mechanisms of resistance (anger, denial, partial concession) and an all-consuming guilt is the resistance of a defective superego. The overcoming of these resistances requires much more time and ingenuity than the relatively simple act of interpretation. Maybe you can see now why analysis takes so long. It is very far from being a ‘magical cure’ as you initially suggested.

Oh and one more thing. Just as you think you have finished extracting the psychic material, just when you have made your careful interpretation, just when you have wrestled with the various forms of resistance – the patient falls in love with you. It is very embarrassing.

Surely that is a help, though, because you will cooperate with someone you love and trust?

At first it seems like that, but slowly the love becomes more possessive, more demanding and reveals the other side of the coin, a fierce jealousy and finally a rage and anger and defiance. It drives away all other mental activity. In other words ,it is a very sophisticated form of resistance.

This is what we call transference, the projection of the patient’s early loves and jealousies onto the analyst which the analyst – the detached impartial observer – never prompted or merited. Instead it slowly becomes clear that in the transference the patient is acting out a fantasy; he or she is re-enacting the scene of the real or imagined love and hatred which lie at the root of the neurosis.

Thus transference can be co-opted as part of the cure as the patient is brought to see that he is reliving the past, grappling with his old demons.

So who is the patient really in love with, then?

The parent of the opposite sex. Nine times out of ten the patient is reliving scenes from the early, primitive period of his life when his sexuality was rampant and uncontrolled, when he was infatuated with and terrified by his parents, and projecting onto them his own rages or lusts. Thus we come full circle. You see how we have derived the theory I outlined above and you realise why it is necessary to know the theory when dealing with the practicalities of therapy.

6.

[Now we come to the nub of Freud’s argument for the lay practice of analysis.]

Now, with a correct understanding of what analysis involves it is clear that many of the requirements for it can quite easily be found among exceptional men in society who are prepared to undergo the rigorous training. By contrast, medical doctors are taught about the body as if it were a machine. When it breaks down they are instructed in either the physical techniques or the pills to fix it.

Five years of imbibing this attitude and you are completely the wrong person to undertake the delicate hermeneutics required of analysis.

What’s more, analysis has been greeted by the medical profession with howls of derision and has failed to be incorporated into any medical college’s curriculum. Doctors, being taught in that sceptical atmosphere, are just about the worst kind of people who could practice analysis.

No. Any laws restricting the practice of analysis to qualified doctors would prevent many perfect candidates taking it up, and restrict it to the people least likely by inclination and training to submit to yet another long course of specialist training.

What many doctors have already tried to do as individuals (shorten the analysis period or water down its premises by rejecting the sexual theories) would then be carried out wholesale by the medical profession and all the hard-won wisdom of Freud and his followers be reduced to an ineffective appendage of traditional psychology.

7.

But don’t many of the medical men in your own movement actually want analysis to be restricted to qualified medics to prevent it falling into the hands of quacks?

That is true and I’m not sure why. But for doctors only to be allowed to practise analysis would add a couple of years to the medical curriculum, which is already too long. It is true there are many possible somatic causes of neurosis and it would be as well to be aware of these. But in any case, every patient should be referred before analysis to a medical doctor in order to ensure that they are physically healthy; and, if symptoms arise in analysis, the patient should be referred back again to a doctor.

Wouldn’t it be easier if the analyst was also a doctor and could do this in one?

No, worse. For an analyst to physically examine a patient whom he is analysing is courting disaster. And again, the analyst’s training is not a small adjunct to a medical training; it actually – ideally – involves whole different areas: the history of civilization, ancient history and mythology, the science of literature. Wouldn’t it be better for analysts to be allowed to concentrate on what they require and for doctors to learn what they require and not to muddle up the two?

Freud has two last reasons for keeping analysis open to the public:

1. Rather than be swallowed up to become a footnote in medical textbooks ‘alongside hypnotism, autosuggestion and moral persuasion’, psychoanalysis is destined “to become indispensable to all the sciences which are concerned with the evolution of human civilisation and its major institutions such as art, religion and the social order.” (15:351)

2. Freud concludes with a vision of the future in which an army of analysts in the name of Science cures Humanity of all its neuroses and prepares the way for the millennium! (Compare Oskar Pfister’s critique of Freud’s scientific utopianism in his reply to Freud, Illusion of a Future).

Postscript (1927)

After an interval of discussion within the Psychoanalytic Movement itself, Freud rounded up the debate with this postscript to the main text. For him what matters is not whether an analyst is qualified as a doctor, but whether he is qualified to be an analyst. This requires a training very different from medical training, overlapping in some places but incorporating much sociology, psychology, history of civilization, of myths and religions etc.

Freud gives a brief review of his own career: though qualified as a doctor he never really wanted to be one and it was this distance from medical orthodoxy which gave him the intellectual freedom to discover psychoanalysis:

I became a doctor through being compelled to deviate from my original purpose; and the triumph of my life lies in my having, after a long and roundabout journey, found my way back to my earliest path… In my youth I felt an overpowering need to understand something of the riddles of the world in which we live and perhaps even to contribute something to their solution. (15:358)

Although a medical training at the moment is probably the best preparation for becoming an analyst, Freud looks forward to a time when specialised training institutes dedicated to training analysts will accept people from all walks of life.

Thoughts

1. And this is what happened. Institutes of Psychoanalysis were, as Freud hoped, established in all major Western countries before Freud’s death. But for historian of science Frank Sulloway, it was a fatal moment when analysis set up institutes outside the structure of universities, with their 1,000 yearlong traditions of testing, debating and verification.

Freud wanted to save psychoanalysis from being watered down by the establishment. For Sulloway this short-term gain led to the longer-term dwindling and decline of psychoanalysis as a discipline, which we’re now seeing.

2. Freud’s overview of his theory is compelling, or at least very clear. But the most notable thing comes towards the end when he makes the frank admission that he was never very interested in medicine, and even in psychology, as such. He always wanted to investigate and solve the big cultural, religious and literary puzzles.

The quote about him having to make a detour away from his original interest and only after ‘a long and roundabout journey’ return to his first love, is repeated in all the summaries of him you find in humanities subjects, especially art and literature studies, and candidly and openly explains why in his last decade he devoted ever more energy to writing about religion, civilisation, the origin of society and so on, sometimes persuasively, but often, as in Totem and Taboo and Mose and Monotheism, using scholarship which has now been completely disproved, and with a crankiness which reflects very badly back on his claims for psychoanalysis to be a scientific objective discipline.


Credit

The history of the translation of Freud’s many works into English forms a complicated subject in its own right. The Question of Lay Analysis was first translated into English in 1959 as part of The Standard Edition of the Complete Psychological Works of Sigmund Freud. Quotes in this review are from the version included in Volume 15 of the Pelican Freud Library, ‘Historical  and Expository Works on Psychoanalysis’, published by Pelican Books in 1986.

More Freud reviews

The Interpretation of Dreams by Sigmund Freud (1900)

Note: to avoid misunderstanding, I believe Freud is a figure of huge cultural and historical importance, and I sympathise with his project of trying to devise a completely secular psychology building on Darwinian premises. Many of his ideas about sexuality as a central motive force, about the role of the unconscious in every aspect of mental life, how repressing instinctual drives can lie behind certain types of mental illness, his development of the talking cure, these and numerous other ideas have become part of the culture and underlie the way many people live and think about themselves today. However, I strongly disapprove of Freud’s gender stereotyping of men and women, his systematic sexism, his occasional slurs against gays, lesbian or bisexuals and so on. Despite the revolutionary impact of his thought, Freud carried a lot of Victorian assumptions into his theory. He left a huge and complicated legacy which needs to be examined and picked through with care. My aim in these reviews is not to endorse his opinions but to summarise his writings, adding my own thoughts and comments as they arise.

***

‘Tell me some of your dreams and I will tell you about your inner self.’
(E. R. Pfaff, quoted on page 134 of The Interpretation of Dreams)

Long

The Interpretation of Dreams may be an epoch-making book but it is far too long, running to 871 pages in the Pelican Freud Library (783 of actual text, 86 of appendix, bibliographies, index of dreams, and general index).

The first quarter or so is a vast review of the many, many theories of dreams held by people throughout Western history (seers and prophets and oneiromancers, historical philosophers and writers, right up to present-day psychologists such as Havelock Ellis), with Freud’s own commentary designed to itemise and categorise all aspects of dreams (their confused illogical nature, how we forget them soon after waking and so on).

Only about page 200 does there come the decisive insight delivered via his own dream about a patient he names Irma, namely that every dream has meaning because every dream is a wish-fulfilment. This is followed from page 200 onwards by an equally extensive series of actual dreams derived from his patients, described in great detail each with a painstaking decipherment.

The literary focus

It isn’t till page 363 that Freud takes the further step of asserting that almost all the dreams of most of his patients ultimately derive from fantasies about their parents. Here he stop for three pages to describe the legend of Oedipus and then to assert that something like Oedipal feelings occur in all his patients.

No sooner has he finished making the shocking claim that all of us, to some extent or other, go through a phase of loving the parent of the opposite sex and hating the parent of the same sex, than he moves on to a similar version of the same story, retold thousands of years later, and culturally rearranged and overlaid, to become Hamlet, then going on to mention other Shakespeare plays, Goethe, German literary critics and so on. (Goethe and Shakespeare are both mentioned about 20 times in the text, along with writers as diverse as Schiller, Heine and Zola, Jonathan Swift and Rider Haggard, the Bible, poetry in general, the music of Wagner 3 times, Mozart 4 times, Offenbach and so on.)

In other words, right from the start Freud’s conceptions of the mind were heavily conditioned and shaped by literature and by cultural forms (myths, legends, religion, folk tales) as much as, or more than, by ‘science’.

It is entirely characteristic of Freud’s focus on culture as source and subject to be investigated that, in the preface to the Third Edition, he speculates that new material for the book will not be generated by, for example, widening the types of patients he treats or the fast-expanding number of analyses being carried out by his followers i.e. scientific evidence based on patient data. No, he says the next edition will have to:

afford a closer contact with the copious material presented in imaginative writing, in myths, in linguistic usage and in folklore.

Autobiographical

Also, it is astonishingly autobiographical. Freud shares with the reader a surprising number of the most important experiences from his life, starting with the place and date of his birth followed by quite a few poignant memories from his childhood and youth. More than that he shares, and analyses at length, upwards of 30 of his own dreams, many of which show him in a less than flattering light, many of which are embarrassingly candid about his ambitions, his delusions of grandeur, his sense of failure, and so on and so on. As Paul Roazen puts it:

The Interpretation of Dreams is one of the great autobiographical studies in the history of mankind; in it Freud drew freely on his inner life in an effort to construct a psychological system relevant for all of us.’ (Freud and His Followers by Paul Roazen, page 35)

For Roazen this over-sharing was a heroic achievement and sacrifice the great man made on our behalves. But many critics have pointed out the weakness of a theory which relies so very heavily on just one person’s life and experiences and feelings, and on his own interpretation of them, and the fragile basis of the claim to extrapolate them into universal principles underpinning all of human nature.

Introduction of key concepts

The book is important because it represents Freud’s first full-length description of the unconscious and the vast role it plays in the mental life of human beings. His theories about the unconscious would be elaborated and developed right up to his death 40 years later, but this is the first, primal statement of its central role.

Freud wrote to his colleague and confidant Wilhelm Fliess, who played a vital role as sounding board for his developing ideas in the 1890s, that the Interpretation of Dreams was substantially finished by 1896. It was published in 1899 but Freud was careful to ensure that it had ‘1900’ on the title page; he was very aware of his image and reputation and that the arrival of a new century heralded the dawn of a new age. All these considerations were in the mind of this very ambitious man.

And yet, after all this careful planning, only 351 copies were sold in the first six years.

Freud began writing this immense book while on holiday in the summer of 1985 at the Schloss BelleVue near Grinzing in Austria. Later he jokingly wrote to Fliess suggesting that a plaque be put on the wall of this castle reading: ‘In this house on July 24 1895 the secret of dreams was revealed to Dr Sigmund Freud’. (Mentioned in a note by the editors on page 199.)

Early days

Personally, I find Freud’s theory of dreams, his confidence that every dream represents a wish and that virtually all dreams can be decoded into various kinds of libidinal fantasy, optimistic and implausible. There feels to be a lot of pseudo-science in it. It feels very dated. For Freud, though, his ‘discovery’ that dreams have meaning, that they were suppressed and distorted wishes, was his big intellectual breakthrough, and the existence of the unconscious was always tied up for him with the breakthrough of dream interpretation.

When I came to Freud it was through the later metapsychological works and the second theory initiated by Beyond the Pleasure Principle (1920). By comparison with the sophistication of the second theory, with the greater role it assigns to the Death Drive, the Nirvana Principle, the greater account taken of violence and aggression (prompted by the catastrophe of the First World War), the sociological theorisation of the psychology of groups and crowds – compared with all this, going back to his early dream theory seems a little embarrassing, almost childish.

Nonetheless, the final 50 or 60 pages of the Interpretation take us deep, deep into what is in effect a new theory of human nature and existence, which is visionary and strange. But the hundreds and hundreds of pages of sometimes clunky dream interpretation which precede them are often cringe-inducing. Specially when he makes his stock sexist comments about women and their innate inferiority to men…

Executive summary

The Interpretation is important because it introduces several central ideas of Freud’s theory, namely the unconscious as a reservoir of instinctual wishes and desires which have been repressed from the conscious mind by censorship. These repressed urges try to re-enter the mind when the censorship is relaxed during sleep, but even then can only do so in garbled and distorted form.

So all dreams have two layers or levels which Freud defines as manifest content and latent content (p.381).

The manifest content is the narrative or series of images which we remember on waking, maybe write down or recount to a therapist. The latent content refers to the underlying ‘meaning’ of the dream.

The work of psychotherapy is to dig below the surface or manifest content to try and establish the meaning of the latent content i.e. to discover the wish lying behind the dream.

Freud then categorises the ways in which the ‘censorship’ garbles the latent content of the dream. It does this through distinct processes which he labels as:

  • Condensation – can happen in many ways, for example many ideas or wishes may be represented in one dream, or two or more people or ideas may be combined in one representation
  • Displacement – the fundamental notion that latent content, the expression of the wish underlying all dreams, is distorted and ‘displaced’
  • Representation – a great variety of ways in which images, words, sounds, word and phrases can represent the dream-wish
  • Secondary revision – not part of the process of censorship, this is what happens as the mind returns to consciousness and, half-asleep, tries to ‘make sense’ of the half-remembered dream by rearranging its elements into something closer to a coherent narrative

The comprehensive nature of this rewriting of the repressed wish explains why people can often make no sense at all of their dreams, so completely censored and disguised have they been.

Using the talking cure, free association and dream interpretation, the therapist can analyse a patient’s dreams, uncovering the secret wish which lies behind them and find a way into the reservoir of all our drives and urges and the words and images and behaviours which have become attached to them. Hence Freud’s famous declaration:

The interpretation of dreams is the royal road to a knowledge of the unconscious activities of the mind.

THE INTERPRETATION OF DREAMS

The text is immensely schematic, divided and sub-divided and sub-sub-divided into numbered parts, sections, sub-sections, sub-sub-sections, as if to conceal the relative simplicity of what Freud was proposing under a mountain of academic apparatus. He recognised the work’s unmanageable length and published a much shorter version On Dreams in 1901, revised and expanded in 1911. The fact that the abbreviation is a mere slip of a thing at 53 pages in the English translation strongly hints at the redundancy of most of the material in the longer work. It’s there to bludgeon the reader into submission with the sheer quantity of ‘evidence’.

Part 1. The scientific literature dealing with the problems of dreams

The ancients had two theories: dreams as helpful messages from the supernatural or diabolical fantasy. These were said to emanate from gates of horn and of ivory, respectively.

A) The relation of dreams to waking life

Dreams seem at the same time totally removed from waking life yet continue many of the concerns of waking life.

B) The material of dreams: memory in dreams

Dreams often preserve memories much more clearly than waking life and yet what is remembered is often trivial.

C) The stimuli and sources of dreams

1. External sensory stimuli

For example, alarm clock prompts dreams of church bells etc. But why do the same external source prompts different dream-imagery?

2. Internal (subjective) sensory excitations

3. Internal organic somatic stimuli

News from internal organs, often warning of disease. But how are these messages conveyed?

4. Psychical sources of stimulation

Present definitions of psychical stimulation do not suffice.

D) Why dreams are forgotten after waking

It is natural that the intensity of daytime experiences blots out dreams. More importantly, everyone proceeds to reconstruct partially remembered dreams, stringing together half-memories in usually very misleading ways.

E) The distinguishing psychological characteristics of dreams

Dreams perceived as immediate experience. Lack of critical self-consciousness. In dreams we don’t think, we experience.

Crazy chains of association. Logic and causation which we (mostly) demand in conscious life are conspicuous by their absence.

Regression to earlier impulses. The tremendous virtuoso intensity of dream experiences. Freud reviews a wide range of views about dreams, from total disparagement to hymns to dreams’ poetic intensity.

F) The moral sense in dreams

Some say people lose all moral sense in dreams and behave with shocking amorality; others say you act in dreams according to your character. Dreams often show us insight into our deeper feelings, unknown to our conscious selves. Dreams reveal illicit desires, as in saints’ confessions of being miserable sinners. In dreams our instinctual life is exposed. We acquiesce in desires we spend our waking lives controlling and resisting.

G) Theories of dreaming and its function

The ancients thought dreams are sent from the gods as a guidance to action. More recently three schools have emerged:

  1. Rational. The dream-mind works just like the conscious mind but deprived of the sense-data of consciousness
  2. Mechanistic. Sleep relaxes the conscious control and dreams are responses of different parts of the mind to the passing sensory stimulants of the night. Or dreams are the excrescence of all the semi-cogitated impressions and thoughts of the day.
  3. Dreams are a holiday for the mind. Rest and recuperation.

H) The relations between dreams and mental diseases

Patients sometimes cured during the day continue their pathological behaviour in dreams or while asleep. ‘The madman is a waking dreamer’ etc. Dreams and psychoses are both fulfilment of wishes.

2. The method of interpreting dreams: analysis of a specimen dream

The aim which I have set before myself is to show that dreams are capable of being interpreted. (p.167)

Lay interpretation confined to symbolic reading (for example, pharaoh’s seven fat and seven lean kine; also mentioned p.448) and decoding (treating dream-language as a code).

Outline of the technique of free association.

An extended analysis of Freud’s own dream, the ‘dream of Irma’s injection’ interpreted to show how it conflates evidence to justify Freud’s treatment of her, i.e. a wish to be impregnated (pages 180 to 199).

3. A dream is a fulfilment of a wish

Elaboration of Freud’s fundamental insight, that every dream is the symbolic fulfilment of an unconscious wish. Examples of children’s dreams. The point is dreams may express wishes, but so comprehensibly distorted and garbled as to usually be unrecognisable to the dreamer.

4. Distortions in dreams

If all dreams are wish-fulfilments, why do some present as the opposite – wishing the death of a loved-one, anxiety dreams etc?

Because the wish is distorted. There are thus at least two aspects to a dream, the manifest content (the coherent narrative we make from the dream imagery) and the latent content (the real concern), and there is always an element of repression or censorship. This is the dream-work, which translates latent content into the manifest content we experience and remember.

The similarity of distortion in dreams and the hallucinations or obsessions of neurotics.

5. The material and sources of dreams

A) Recent and indifferent material in dreams

Frequent occurrence of material from the day before, the ‘dream-day’; but radically disguised or itself masking other meanings. Thus the concept of displacement.

B) Infantile material as a source of dreams

The deeper one carries the analysis of a dream, the more often one comes upon the track of experiences from childhood which have played a part among the sources of that dream’s latent content.

C) The somatic sources of dreams

All dreams are in a sense dreams of convenience. They serve the purpose of managing the processing of unconscious content in such a way as to preserve sleep. Dreams are the guardians of sleep.

If dreams are prompted by internal somatic stimulation, why do we not dream continuously of flying (the working of the lungs) etc? Because somatic stimulation is brought into the formation of a dream only when it fits with the ideational content derived from the dream’s psychic sources; only when it’s needed.

D) Typical dreams

He reviews:

1. Embarrassing dreams of being naked

2. Dreams of the death of persons whom the dreamer likes (childhood rivalries)

It is in this section that Freud describes the fierce emotions and rivalries attributable to children, which can spill over into hostility against their parents:

Being in love with the one parent and hating the other are among the essential constituents of the stock of psychical impulses which is formed [n childhood] (p.362)

He starts to invoke the Greek myths and this leads up to page 363 on which he posits the central role of the Oedipus legend.

It is the fate of all of us, perhaps, to direct our first sexual impulse towards our mother and our first hatred and our first murderous wish against our father. (p.364)

3. Other typical dreams

4. Examination dreams

6. The dream-work

Freud reviews the different mental processes he claims are at work in dreams, which collectively he calls the ‘dream-work’:

A) The work of condensation

Seen at its clearest when it handles words and names. In dreams words are often treated like things, chopped up, compressed etc.

B) The work of displacement

A dream is often differently centred from the dream-thought which lies behind it. The work of displacement as well as condensation are the result of the censorship imposed on the unconscious wish material.

The kernel of my theory of dreams lies in my derivation of dream-distortion from the censorship. (p.418)

C) The means of representation in dreams

Dreams do not have any of the methods with which we construct narratives or logical arguments at their disposal.

The most striking example of absence of logic is the absence of the negative, meaning that no means yes, that something can be represented by its exact opposite: the process of reversal (p.429) This can apply to causality where normal cause and effect are reversed.

Or dream images can appear by a process of similarity or consonance of even a tiny part of it with something else (p.431).

The common sensation of running but never getting anywhere.

Dreams are completely egoistic. They deal with the dreamer and only the dreamer (p.434).

D) Considerations of representability

Some dreams make use of ‘primeval’ imagery, being similes reaching back to remote antiquity (p.462).

Wherever neuroses make use of such disguises they are following paths along which all humanity passed in the earliest days of civilisation. (p.463).

E) Symbols in dreams: some further typical examples

Tempting to think that recurrent symbols in dreams may be universal symbols, specially when they recur in ‘popular myths, legends, linguistic idioms, proverbial wisdom and current jokes’ (which gives you a good sense of Freud’s evidence base).

Freud proceeds to give a lexicon or handbook of symbols, starting with the King and Queen who are, of course, the dreamer’s parents, moving on to how playing with a little child, especially beating it, betokens masturbation, and so on.

  • a hat is symbolic of a man, or the male genitals
  • a little one is the penis
  • being run over is coitus
  • buildings, stairs and shafts represent the genitals
  • female genitals represented by a landscape
  • castration dreams
  • urinary symbolism
  • staircase dreams
  • flowers represent the genitals (p.496)
  • dreams of flying or floating have a very varied meaning

He makes the ‘shocking’ claim that psychoanalysis makes no qualitative distinction between normal and neurotic life i.e. there is no ‘normality’ i.e. we are all on a spectrum (p.493).

And the centrality of sex in all these hundreds and hundreds of examples:

The more one is concerned with the solution of dreams, the more one is driven to recognise that the majority of the dreams of adults deal with sexual material and give expression to erotic wishes. (p.520)

F) Some examples: calculations and speeches in dreams

The special significance of numbers in dreams.

Speech rarely makes sense in dreams, being recombinations of words or phrases taken from other sources.

G) Absurd dreams: intellectual activity in dreams

Obviously many dreams are absurd or absurdist in content, but Freud tries to identify different reasons for this, often to do with negative or contradictory elements in the motivating dream content.

The dream-work produces absurd dreams and dreams containing individual absurd elements if it is faced with the necessity of representing any criticism, ridicule or derision which may be present in the dream-thoughts. (p.576)

H) Affects in dreams

It is commonly observed that the mood induced by a dream lingers longer than most of the details into the waking day.

I) Secondary revision

This occurs at the end of the process of dream-construction and is the application of conscious thought processes to the dream material. Just before waking the renascent ego tries to gloss over inconsistencies in the dream narrative, trying to create sense out of absurdity.

So it’s not part of the censor’s work, not part of displacement and condensation; it comes after that and re-arranges elements of the dream, but has the practical effect of scrambling it even more, making dream interpretation even harder (pages 641 and 642).

7. The psychology of the dream process

The dream-work is not simply more careless, more irrational, more forgetful and more incomplete than waking thought; it is completely different from it qualitatively and for that reason not directly comparable with it. (p.650)

A) The forgetting of dreams

Forgetting details of a dream is a common experience. But Freud is convinced that more is retained than we commonly think and that in the therapeutic situation more can be reclaimed than you’d expect. And often the so-called ‘forgetting’ of a dream is really only the work of the censor and repression; with sensitive work it can be recalled.

Can we interpret every detail of a dream, or every dream? No. Because the power of repression and resistance is so severe. But you can interpret much more than you’d initially believe.

B) Regression

Freud works through a series of diagrams meant to convey the relationship between dream wishes, memories, the preconscious, the unconscious and so on. By ‘regression’ Freud means that, with the motor system i.e. active use of the body, shut down in sleep, wishes express their outcomes not in (sleeping) body but by bouncing back into the psyche. Regression refers to internally generated images which are fed backwards into the cortex as if they were coming from the outside. He goes on to distinguish three types of regression:

  1. topographical regression
  2. temporal regression, the harking back to earlier psychic structures
  3. formal regression, where primitive methods of expression and representation take the place of the usual ones (p.699)

He concludes by making the picturesque but now discredited claim that some element of dreams also connects us with primeval memories of our ancestors.

We may expect that the analysis of dreams will lead us to a knowledge of man’s archaic heritage, of what is psychically innate in him. Dreams and neuroses seem to have preserved more mental antiquities than we would have imagined possible; so that psychoanalysis may claim a high place among the sciences which are concerned with the reconstruction of the earliest and most obscure periods of the beginnings of the human race. (p.700)

C) Wish-fulfilment

It may be intuitively agreed that a dream expresses a wish, albeit heavily disguised by the censorship, but Freud goes on to address the paradox that anxiety and negative dreams can also express wishes. He devotes 2 pages to explaining the definition of a ‘wish’ as it first comes to be experienced by the screaming baby, considered as an inchoate organism seeking the most basic physical satisfactions.

During which he makes the kind of comment that I like, namely that ‘thought is after all nothing but a substitute for the basic physical wish’.

D) Arousal by dreams: the function of dreams: anxiety dreams

Further clarification of why anxiety dreams and other dreams with acutely negative affect are, nonetheless, expressions of a wish. The anxiety is an index of the force of the repression needed to keep the unacceptable wish material under wraps.

E) The primary and secondary processes: repression

In technical and difficult phraseology, Freud repeats the basic idea that the primary system (the unconscious) is concerned with securing the free discharge of the quantities of excitation which are troubling it, while the second system, attempts to inhibit this discharge (p.759).

The primary process endeavours to bring about a discharge of excitation in order that, with the help of the amount of excitation thus accumulated, it may establish a ‘perceptual identity’ with the experience of satisfaction. The secondary process, however, has abandoned this intention and taken on another in its place – the establishment of a ‘thought identity’ with that experience.

All thinking is no more than a circuitous path from the memory of a satisfaction (a memory which has been adopted as a purposive idea) to an identical cathexis of the same memory which it is hoped to attain once more through an intermediate stage of motor experiences. (pages 761 to 762)

These final pages take us deep, deep into Freud’s most theoretical musings about the nature of the mind and of thought, which tend to undermine the possibility of ‘reason’ at all, because he makes all the activities of the mind arise from a really primeval stratum of primitive needs, as transmuted into wishes, as repressed and distorted into a thousand and one memories, behaviour patterns, obsessions and so on. Nobody can think rationally, because this unconscious swamp is the basis of all human thought.

I’m not sure it’s worth reading the preceding 750 pages to get here, but they are in a sense the preface to a deep dive into a truly other vision of human nature, the human mind, human existence. All thinking is, in a sense, repeated attempts to recapture the primeval, primitive physical satisfactions of the baby which have been so thoroughly repressed that they can never be achieved. All humans are, in a sense, condemned to search endlessly for the unfindable. Hence [Freud doesn’t say this, I’m saying this] the universal notion of The Quest found across all human cultures.

F) The unconscious and consciousness: reality

The unconscious is vast and the basis of the psyche. The conscious mind is a small, fragile blip floating on the great unknown ocean of the unconscious.

The unconscious must be assumed to be the general basis of psychical life. The unconscious is the larger sphere which includes within it the smaller sphere of the conscious….The unconscious is the true psychic reality. (p.773)

Typically, Freud immediately goes on to say that this explains a lot of creative process too, with numerous poets and composers describing how their great works ‘came to them’ without planning, unexpectedly, whole and complete. Well…the unconscious!

The conscious mind is like a kind of sense organ for the perception of psychic qualities. It is entirely typical of Freud that this dense and difficult conceptualising gives way, on the page before last, to yet another reference to Greek mythology, and to the story of Zeus castrating his father, Kronos. Literature and myth are never far away in Freud’s writings. And are often a welcome respite from the more difficult technical passages.

And one of the oldest traditions of dreams, which he mentioned right at the start, 780 pages earlier, widely believed in the ancient world that they predict the future. Do they? No, not in a literal sense, no. And yet, in another sense:

By picturing our wishes as fulfilled, dreams are, after all, leading us into the future. But this future, which the dreamer pictures as the present, has been moulded by his indestructible wish into a perfect likeness of the past. (last sentences, page 783)

Criticism

The same period (1895 to 1900) saw the zenith of detectivehood in the fictional figure of Sherlock Holmes. Very widespread was the idea human personality as a mystery, a puzzle to be solved.

And the idea of psychic division into two opposing parts, light and dark, good and bad: the döppelgänger or split personality abounds in the stories of the time: Jeckyll and Hyde and The Secret Sharer and Dorian Gray and all the characters in Holmes leading respectable lives while concealing depths of vice and criminality.

After the long dull review of existing dream literature, Freud’s exposition his new theory of the interpretation of dreams contains steadily more and more personal material, including candid stories of antisemitism. He shares with us his identification with Hannibal; he describes himself as a conquistador; the narrative of the dream of Irma’s injection is above all a wish to be justified.

Surprisingly, maybe, there is no mention of the Oedipus Complex and little mention of childhood sexuality. He added notes about these to all the later editions, but reading the text as first published makes you realise how very bare of all his theories it is, or to put it another way, what a huge edifice of complex psychological theory it was to grow into.

Throughout the book you can see Freud extending the mechanisms revealed by his own dream analysis in order to derive a psychology of all stages of life; in particular pushing the source of almost all dreams back into childhood. The nature of childhood fantasy and its connection with childhood sexual feelings were to become central to the development of his theory over the next five years.


Credit

All Freud’s works have complicated histories in translation. The Interpretation of Dreams was first translated into English in 1953 as part of The Standard Edition of the Complete Psychological Works of Sigmund Freud. References in this blog are to the revised version, published in 1976 as Volume 4 of the Pelican Freud Library.

More Freud reviews

Why Seneca was wrong

In his ‘Letters to Lucilius’ Seneca expounds his version of Stoic philosophy. As I explain in my review of the letters, I think they consist more of a mix of moral exhortation and self-help advice than a fully worked-out ‘philosophy’. But on the occasions when he does set out to argue from first principles I find myself quite strongly disagreeing with just about every assertion and every argument Seneca makes. Letter 76 lays out the premises of Seneca’s philosophy with particular clarity (a ‘premise’ being defined as “a statement taken to be true and used as a basis for argument or reasoning”). From Letter 76 I extract the following sequence of assertions.

Seneca’s argument

Seneca says there is a God who made the universe and created man. Wrong.

Seneca says God planted a fragment of divine Reason in man. Wrong. No God, no divine Reason.

Seneca says every created thing has one particular merit or attribute which sets it apart – the fruit of the vine, the speed of the stag, the strong back of a pack animal, the hunting dog’s sense of smell and so on. The one distinctive attribute of human beings is Reason. Wrong:

a) This notion that every thing has just one peculiar merit is primitive and childish. Quite clearly all living organisms have multiple features and qualities. Study biology.

b) To say that the One Special Thing about humans is Reason is a wild underestimate of the numberless qualities which contribute to human survival and evolution. As one example, according to my son the biologist, humans can run for longer than any other animal, not a massively important attribute but a refutation of Seneca’s claim that there is just one thing which sets humans apart from other animals. Then there’s also the small factor of the opposable thumb, which gives us the ability to manipulate tools and develop the countless inventions and technologies we have devised – far more distinctive than ‘divine Reason’.

(As an indication of how malleable this argument is, I have just read in Tacitus’s Histories the stirring speech of Gaius Julius Civilis who tells his warriors that The One Distinctive Thing About Humans is Courage [Tacitus, Histories, book 4, chapter 17]. 1,900 years later, Jean-Paul Sartre would claim the One Distinctive Thing About Humans is our existentialist Freedom. It’s a parlour game. Anyone can join in. What do you think the One Distinctive Things About Human Beings is?)

c) Anyway, humans are emphatically not rational. Humans are wildly irrational. A book like Stuart Sutherland’s Irrationality, brings together a century of psychological study of how clumsily and irrationally all humans think, almost all the time, and demolishes the Rationalist argument forever.

d) The entire form of this argument is tendentious because it is clearly designed to justify what follows.

Seneca says all these animals are designed to ‘reach the goal of their nature’ i.e. they aspire to maximise the distinctive attribute given to them by God. Wrong. There is no God and this one, special attribute he claims for each species doesn’t exist. Seneca has invented it for the sake of his argument.

Seneca says that, seeing as man’s one special attribute is Reason, and that all beings find their greatest fulfilment when they maximise their one special attribute, it follows that man will be happiest and most fulfilled when he cultivates his Reason to the max.

Well:

a) It’s wrong to say that man’s one special attribute is ‘Reason’.

b) Humans are wildly irrational.

c) Since it doesn’t exist, this ‘Reason’ can’t be developed to the maximum.

d) If this notion of ‘Reason’ actually existed, surely all ‘philosophers’ would agree about it, whereas anyone who’s read a bit of philosophy immediately discovers that there are hundreds of ‘philosophies’ and philosophers who completely contradict each other.

e) Far from ‘philosophy’ making its practitioners calm and content, there’s plenty of evidence that some of the greatest philosophers were deeply unhappy individuals: characters as different as Nietzsche and Wittgenstein spring to mind. There is no evidence whatsoever that someone who practices ‘philosophy’ is more happy than the general run of the population.

(By this point it should be clear that although Seneca uses philosophical-sounding arguments to support his case, he isn’t really dealing in philosophy at all, but with lessons in mental resilience and moral uplift.)

Seneca goes on to say that when this ‘Reason’ is brought to ‘perfection’ through the study of ‘philosophy’, ‘this perfected reason is called virtue’ (Letter 76, section 10). This also is obviously wrong:

a) There is no such thing as ‘Reason’ with a capital R, instead:

i) Two and a half thousand years of philosophers can’t agree what ‘Reason’ is or how it works.

ii) According to psychologists like Sutherland, instead of One Universal Reason, humans use hundreds of different strategies for thinking and problem solving, which often overlap and contradict each other, hence the fact of the human world we actually live in which is quite obviously made up of endlessly conflicting opinions and plans.

b) What is this ‘virtue’? Seneca identifies ‘virtue’ with the perfection of human ‘Reason’ but, by now, we should be able to see that this is just playing with words, it’s like moving shiny counters around on a board game, it doesn’t relate to anything in the real world.

Seneca goes on to identify this maximised Reason with ‘virtue’ and ‘the good’ and ‘the honourable’. I appreciate that Seneca is engaging with the tradition of moral philosophy which is concerned with trying to define terms like ‘the good’, ‘honour’, ‘virtue’ but I believe that, mildly entertaining although these verbal games are, they have little or nothing to do with real people or the actual world we live in. Within the rules of the game called ‘moral philosophy’ these kinds of definitions and redefinitions may have meaning, but it is a niche activity with no impact on the real world.

Also, it often feels as if Seneca is using rhetorical tricks to prove that His Way is the Only Way to achieve these great goals i.e. it is less an open-ended enquiry designed to establish an objective truth than a tendentious distortion of arguments all designed to ‘prove’ a view of human nature and a way of life which he already subscribes to. It amounts to a wordy rationalisation of a personal lifestyle preference (to live a simple life and read books is best). And, quite obviously, most people do not want to live like this.

The counter-argument to Seneca

There is no God.

The universe came about in a big bang 13.7 billion years ago.

Certain laws and regularities emerge from the nature of the matter created by this cataclysm.

Stars form, galaxies form,  planets form around suns.

Conditions for life happened to occur on this planet as they probably have on countless others.

Primitive replicating structures come about as an inevitable product of chemistry, sunlight, energy.

As soon as even the most primitive replicating structures come about they are governed by evolution through natural selection, which dictates that some will be more effective than others, thus setting in train an endless process of diversity and selection.

Human beings are a random offshoot of mammals, themselves lucky to survive the last great extinction event 66 million years ago.

So there is no teleology or purpose or plan. Shit happens, whether it’s your valley flooding or a meteor hitting the earth, and some organisms survive to pass on their genes to their offspring.

Over vast distances of time – hundreds of millions of years – fast-breeding ever-evolving organisms have diverged to fill every available niche in countless different ecosystems across the planet, which themselves change and evolve all the time.

Modern archaeology shows that there is not one human race, but that over the past few hundred thousand years, many different forms of the genus Homo have sprung up, flourished for a time, then died out. Seneca and we happen to belong to the one branch or variety which happens to have survived. Others might have; we happened to. There was no God, providence or teleology involved.

To attribute this immensely long chain of chance and accident to the providence of some creator God is psychologically appealing but factually ludicrous. If there is a God behind it then he works so completely through accident and mass extinction as to be indistinguishable from randomness. His method is mass murder on an unimaginable scale.

Therefore humans do not possess some ‘divine Reason’ which can be cultivated to its maximum potential at which point it can grandly be called ‘virtue’. The exact opposite. Humans quite evidently employ hundreds, maybe thousands of different mental strategies, tricks and approaches to solve the problems thrown up by day-to-day existence, and struggle daily to implement our deep biological drives (to eat and drink, get shelter, find a mate, raise a new generation, find physical and psychological security) against the challenges of the hostile real world, leading to all kinds of florid, varied and unpredictable outcomes.

Summary

Seneca’s theistic rationalism looks for, and privileges, One Thing in every field: One God, One Human Race, One Reason, One Virtue, One Philosophy.

Although I can see the appeal of submitting to this One World point of view – I can see the comfort it brings to its adherents or even to modern readers who bathe in its simple-minded reassurance while they’re reading his text (and I can also see how so much of Stoicism was incorporated into the equally consoling and comforting One World Christian ideology) – nonetheless, I find it creepy, I detect in it authoritarian, even totalitarian tendencies. To genuinely believe that there is just One Way to Virtue which all people should submit themselves to…

And it also happens to be factually incorrect at every step.

By contrast, I believe in diversity, in manyness, in multitudes. In my worldview, humans have evolved over a very long period to possess incredibly complex mental and physical attributes, far too complex and multifaceted to encompass in one definition, in one ‘philosophy’, in one set of magic words like ‘Reason’, ‘good’ and ‘virtue’, even in words like ‘science’ or ‘biology’. The real world continually surprises us and overflows all human attempts at neat definitions, whether in philosophy, religion, science or any other system.

People are quite obviously capable of believing all kinds of things, struggle with all kinds of problems, use all manner of beliefs and faiths and rites and rituals and traditions and cultures to get them through their days and lives. All these belief systems and practices are themselves constantly evolving, added to, improved, fossilise, dumped, revived, you name it – with the result that human cultures are mind-bogglingly rich and diverse and many-sided – far too many to summarise or encapsulate in this prescriptive One World dogma.

Conclusion

Therefore it is my view that, although I can see why, narrowly appealing and comforting though Seneca’s teachings may appear at a first reading, they are nonetheless not only a) factually incorrect at every level, at every step or his argument, but b) derive from an incredibly narrow social caste (the Roman aristocracy) during an incredibly narrow moment in history (Nero’s tyranny).

Seneca’s letters are worth reading because they give a vivid insight into the mindset of a very clever man situated very close to a terrifyingly arbitrary tyrant and working out a philosophical tradition he inherited from Greek originators to fit his very specific (and very fraught) circumstances (hence the obsessive belief in suicide as an escape from tyranny which haunts his writings and, in the end, was his only way out).

Seneca circles around central Stoic beliefs, reviewing them from different angles in different contexts and this provides a very useful, panoramic view of this particular belief system – and a fascinating insight into a particular cultural moment.

And many of his recommendations – shorn of their theistical underpinning – are of value, at least to the kind of reader who is already predisposed to bookish aloofness. Advice such as: avoid the crowd, despise pleasure, cultivate the life of the mind, rise above the chaos of petty emotions and transient enjoyments – all this reads very well and flatters a certain kind of bookish reader who’s already like this and so temperamentally inclined to agree that these are world-shattering ‘truths’.

But then surely these precepts are taught by the high-minded in pretty much every major religion: surely this kind of advice can be found not only in the Christianity which incorporated so much of it, but in Judaism, Islam, Hinduism, Sikhism, Jainism, Shintoism and countless other religious traditions? Or expounded by high-minded secular humanists. Ignore the trashy entertainments of the masses, despise the vulgar trappings of wealth, be content with the simple life, concentrate on acquiring wisdom blah blah, standard rules of procedure for most high-minded traditions.

Widespread though his conclusions may be, because they speak to a certain character type which recurs across diverse cultures, and propose a type of psychological practice which clearly speaks to a certain type of person.

But to focus back on the specific arguments Seneca uses to justify and underpin his philosophy and the sequence of arguments which I summarised at the start of this post – I have explained why I believe why Seneca’s premises are factually incorrect and intellectually untenable from start to finish.


Related links

On the diversity of belief systems

Roman reviews

The way things are by Lucretius translated by Rolfe Humphries (1969)

I try to learn about the way things are
And set my findings down in Latin verse.

(Book IV, lines 968 and 969)

This is a hugely enjoyable translation of Lucretius’s epic poem De rerum natura which literally translates as ‘On the nature of things’. Fluent, full of force and vigour, it captures not only the argumentative, didactic nature of the poem but dresses it in consistently fine phrasing. It has an attractive variety of tones, from the lofty and heroic to the accessible and demotic, sometimes sounding like Milton:

Time brings everything
Little by little to the shores of light
By grace of art and reason, till we see
All things illuminate each other’s rise
Up to the pinnacles of loftiness.

(Book V, final lines, 1,453 to 1,457)

Sometimes technocratic and scientific:

We had better have some principle
In our discussion of celestial ways,
Under what system both the sun and moon
Wheel in their courses, and what impulse moves
Events on earth.

(Book I lines 130 to 135)

Sometimes like the guy sitting next to you at the bar:

I keep you waiting with my promises;
We’d best be getting on.

(Book V, lines 95 and 96)

Sometimes slipping in slangy phrases for the hell of it:

What once was too-much-feared becomes in time
The what-we-love-to-stomp-on.

(Book V, lines 1,140 and 1,141)

Titus Lucretius Carus

Lucretius was a Roman poet and philosopher who lived from about 99 to about 55 BC. Not much is known about him. His only known work is the philosophical poem De rerum natura, a didactic epic poem of some 7,500 lines, written entirely to promote the abstract philosophy of Epicureanism. No heroes, no gods, no battles, no epic speeches. Just 7,500 lines comprehensively describing Epicurus’s atomic materialism and his ‘scientific’, rationalist worldview.

The title is usually translated into English as On the Nature of Things. It is a mark of Rolfe Humphries’ attractive contrariness that he drops the almost universally used English title in favour of the slightly more confrontational and all-encompassing The ways things are. He himself in his preface describes this title as ‘simple, forthright, insistent, peremptory’. Peremptory. Nice word. Like so much else in his translation, it feels instantly right.

The various modern translations

In the past few months I’ve had bad experiences with both Oxford University Press and Penguin translations of Latin classics. I thought the Penguin translation of Sallust by A.J. Woodman was clotted, eccentric and misleading. But I also disliked the OUP translation of Caesar’s Gallic Wars by Carolyn Hammond, which I bought brand new but disliked her way with English in just the introduction before I’d even begun the text, so that I ended up abandoning her for the more fluent 1951 Penguin translation by S.A Handford (which also features a useful introduction by Jane Gardner, who comes over as intelligent and witty in a way Hammond simply isn’t).

Shopping around for an English translation of Lucretius, I was not impressed by the snippets of either the Penguin or OUP translations which are available on Amazon. It was only when I went further down the list and read the paragraph or so of Rolfe Humphries’ translation which is quoted in the sales blurb that I was immediately gripped and persuaded to cough up a tenner to buy it on the spot.

I knew an OUP edition would be festooned with notes, many of which would be insultingly obvious (Rome is the capital city of Italy, Julius Caesar was the great Roman general who blah blah blah). Humphries’ edition certainly has notes but only 18 pages of them tucked right at the very back of the text (there’s no list of names or index). And there’s no indication of them in the actual body text, no asterisks or superscript numbers to distract the reader, to make you continually stop and turn to the end notes section.

Instead the minimal annotation is part of Humphries’ strategy to hit you right between the eyes straightaway with the power and soaring eloquence of this epic poem, to present it as one continuous and overwhelming reading experience, without footling distractions and interruptions. Good call, very good call.

[Most epics are about heroes, myths and legends, from Homer and Virgil through Beowulf and Paradise Lost. Insofar as it is about the nature of the universe i.e. sees things on a vast scale, The way things are is comparable in scope and rhetoric with Paradise Lost and frequently reaches for a similar lofty tone, but unlike all those other epic poems it doesn’t have heroes and villains, gods and demons, in fact it has no human protagonists at all. In his introduction, Burton Feldman suggests the only protagonist is intelligence, the mind of man in quest of reality, seeking a detached lucid contemplation of the ways things are. On reflection I think that’s wrong. This description is more appropriate for Wordsworth’s epic poem on the growth and development of the poet’s mind, The Prelude. There’s a stronger case for arguing that the ‘hero’ of the poem is Epicurus, subject of no fewer than three sutained passages of inflated praise. But ultimately surely the protagonist of The way things are is the universe itself, or Lucretius’s materialistic conception of it. The ‘hero’ is the extraordinary world around us which he seeks to explain in solely rationalist, materialist way.]

Epicurus’s message of reassurance

It was a grind reading Cicero’s On the nature of the gods but one thing came over very clearly (mainly from the long, excellent introduction by J.M. Ross). That Epicurus’s philosophy was designed to allay anxiety and fear.

Epicurus identified two causes of stress and anxiety in human beings: fear of death and fear of the gods (meaning their irrational, unpredictable interventions in human lives so). So Epicurus devised a system of belief based on ‘atomic materialism’, on a view of the universe as consisting of an infinite number of atoms continually combining in orderly and predictable ways according to immutable laws, designed to banish those fears and anxieties forever.

If men could see this clearly, follow it
With proper reasoning, their minds would be
Free of great agony and fear

(Book III, lines 907-909)

Irrelevant though a 2,000 year old pseudo-scientific theory may initially sound, it has massive consequences and most of the poem is devoted to explaining Epicurus’s materialistic atomism (or atomistic materialism) and its implications.

Epicurus’s atomic theory

The central premise of Epicureanism is its atomic theory, which consists of two parts:

  1. Nothing comes of nothing.
  2. Nothing can be reduced to nothing.

The basic building blocks of nature are constant in quantity, uncreated and indestructible, for all intents and purposes, eternal. Therefore, everything in nature is generated from these elementary building blocks through natural processes, is generated, grows, thrives, decays, dies and decomposes into its constituent elements. But the sum total of matter in the universe remains fixed and unalterable.

Once we have seen that Nothing comes of nothing,
We shall perceive with greater clarity
What we are looking for, whence each thing comes,
How things are caused, and no ‘gods’ will’ about it!

It may sound trivial or peripheral, but what follows from this premise is that nature is filled from top to bottom with order and predictability. There cannot be wonders, freak incidents, arbitrary acts of god and so on. The unpredictable intervention of gods is abolished and replaced by a vision of a calm, ordered world acting according to natural laws and so – There is no need for stress and anxiety.

Because if no new matter can be created, if the universe is made of atoms combining into larger entities based on fixed and predictable laws, then two things follow.

Number One, There are no gods and they certainly do not suddenly interfere with human activities. In other words, nobody should be afraid of the wrath or revenge of the gods because in Epicurus’s mechanistic universe such a thing is nonsensical.

Holding this knowledge, you can’t help but see
That nature has no tyrants over her,
But always acts of her own will; she has
No part of any godhead whatsoever.

(Book II, lines 1,192 to 1,195)

And the second consequence is a purely mechanistic explanation of death. When we, or any living thing, dies, its body decomposes back into its constituent atoms. There is no state of death, there is no soul or spirit, and so there is no afterlife in which humans will be punished or rewarded. We will not experience death, because all the functioning of our bodies, including perception and thought, will all be over, with no spirit or soul lingering on.

Therefore: no need for ‘the silly, vain, ridiculous fear of gods’ (III, 982), no need to fear death, no need to fear punishment in some afterlife. Instead, we must live by the light of the mind and rational knowledge.

Our terrors and our darknesses of mind
Must be dispelled, not by the sunshine’s rays,
Not by those shining arrows of the light,
But by insight into nature, and a scheme
Of systematic contemplation.

(Book I, lines 146 to 150)

Interestingly Lucretius likes this phrase so much that he repeats it verbatim at Book II, lines 57 to 61, at Book III, lines 118 to 112, and Book VI, lines 42 to 45. Like all good teachers he knows the essence of education is repetition.

Epicurus the god

The radicalness of this anti-religious materialist philosophy explains why, early in Book I, Lucretius praises Epicurus extravagantly. He lauds him as the man whose imagination ranged the lengths of the universe, penetrated into the secrets of its origin and nature, and returned to free the human race from bondage. One man alone, Epicurus, set us free by enquiring more deeply into the nature of things than any man before him and so springing ‘the tight-barred gates of Nature’s hold asunder’.

Epicureanism is as much as ‘religious’ experience as a rational philosophy and Lucretius’s references to Epicurus in the poem could almost be hymns to Christ from a Christian epic. They are full of more than awe, of reverence and almost worship. (Book I 66ff, Book II, Book III 1042, opening of Book V).

He was a god, a god indeed, who first
Found a new life-scheme, a system, a design
Now known as Wisdom or Philosophy…

He seems to us, by absolute right, a god
From whom, distributed through all the world,
Come those dear consolations of the mind,
That precious balm of spirit.

(Book V, lines 11 to 13 and 25 to 28)

Lucretius’s idolisation of Epicurus just about stops short of actual worship because Religion is the enemy. Organised religion is what keeps people in fear of the gods and makes their lives a misery. Epicurus’s aim was to liberate mankind from the oppression and wickedness into which Religious belief, superstition and fanatacism all too often lead it.

Religion the enemy of freedom

Lucretius loathes and detests organised Religion. It oppresses everyone, imposing ludicrous fictions and superstitions about divine intervention and divine punishment. Nonsense designed to oppress and quell the population.

I teach great things.
I try to loose men’s spirits from the ties,
Tight knotted, which religion binds around them.

(Book I, lines 930 to 932)

As a vivid example of the way Religion always stands with evil he gives the story of Agamemnon being told by soothsayers to sacrifice his own daughter, Iphigeneia, to appease the gods, to calm the seas, so that the fleet of 1,000 Greek ships can sail from Greece to Troy. Could you conceive a worse example of the wicked behaviour religious belief can lead people into.

Too many times
Religion mothers crime and wickedness…
A mighty counsellor, Religion stood
With all that power for wickedness.

(Book I, lines 83 to 84 and 99 to 100)

Epicureanism and Stoicism in their social context

I need your full attention. Listen well!

(Book VI, line 916)

The notes to the book were written by Professor George Strodach. Like the notes in H.H. Scullard’s classic history of Republican Rome, Strodach’s notes are not the frequent little factoids you so often find in Penguin or OUP editions (Democritus was born in Thrace around 460 BC etc), but fewer in number and longer, amounting to interesting essays in their own right.

Among several really interesting points, he tells us that after Alexander the Great conquered the Greek city states in the late 4th century (320s BC) many of those city states decayed in power and influence and their citizens felt deprived of the civic framework which previously gave their lives meaning. To fill this void there arose two competing ‘salvation ideologies, Stoicism and Epicureanism. Each offered their devotees a meaningful way of life plus a rational and fully worked out account of the world as a whole. In both cases the worldview is the groundwork for ‘the therapy of dislocated and unhappy souls’. In each, the sick soul of the initiate must first of all learn the nature of reality before it can take steps towards leading the good life.

Lucretius’ long poem is by way of leading the novice step by step deeper into a worldview which, once adopted, is designed to help him or her conquer anxiety and achieve peace of mind by abandoning the chains of superstitious religious belief and coming to a full and complete understanding of the scientific, materialistic view of the way things are.

There’s no good life
No blessedness, without a mind made clear,
A spirit purged of error.

(Book V, lines 23 to 25)

Very didactic

Hence the poem’s extreme didacticism. It is not so much a long lecture (thought it often sounds like it) as a prolonged initiation into the worldview of the cult of Epicurus, addressed to one person, Lucretius’s sponsor Gaius Memmius, but designed to be used by anyone who can read.

Pay attention!…
Just remember this…

(Book II, lines 66 and 90)

Hence the didactic lecturing tone throughout, which tells the reader to listen up, pay attention, focus, remember what he said earlier, lays out a lesson plan, and then proceeds systematically from point to point.

I shall begin
With a discussion of the scheme of things
As it regards the heaven and powers above,
Then I shall state the origin of things,
The seeds from which nature creates all things,
Bids them increase and multiply; in turn,
How she resolves them to their elements
After their course is run.

(Book I, lines 54 to 57)

The poem is littered with reminders that it is one long argument, that Lucretius is making a case. He repeatedly tells Memmius to pay attention, to follow the thread of his argument, not to get distracted by common fears or misapprehensions, and takes time to rubbish the theories of rivals.

Now pay heed! I have more to say…

(Book III, line 136)

The poem amounts to a very long lecture.

If you know this,
It only takes a very little trouble
To learn the rest: the lessons, one by one,
Brighten each other, no dark night will keep you,
Pathless, astray, from ultimate vision and light,
All things illumined in each other’s radiance.

And it’s quite funny, the (fairly regular) moments when he insists that he’s told us the same thing over and over again, like a schoolteacher starting to be irritated by his pupils’ obtuseness:

  • I have said this many, many times already
  • I am almost tired of saying (III, 692)
  • as I have told you all too many times (IV, 673)
  • Be attentive now. (IV, 878)
  • I have said this over and over, many times. (IV, 1,210)
  • This I’ve said before (VI, 175)
  • Don’t be impatient. Listen! (VI, 244)
  • Remember/Never forget this! (VI, 653 to 654)
  • As I have said before… (VI, 770)
  • Once again/I hammer home this axiom… (VI, 938)

The good life

Contrary to popular belief the Epicureans did not promote a hedonistic life of pleasure. Their aim was negative: the good life is one which is, as far as possible, free from bodily pains and mental anxiety. They deprecated the competitive and acquisitive values so prevalent in first century BC Roman society:

The strife of wits, the wars for precedence,
The everlasting struggle, night and day
To win towards heights of wealth and power.

(Book II, lines 13 to 15)

What vanity!
To struggle towards the top, toward honour’s height
They made the way a foul and deadly road,
And when they reached the summit, down they came
Like thunderbolts, for Envy strikes men down
Like thunderbolts, into most loathsome Hell…
…let others sweat themselves
Into exhaustion, jamming that defile
They call ambition…

(Book V, lines 1,124 to 1,130 and 1,134 to 1,136)

Instead the Epicureans promoted withdrawal from all that and the spousal of extreme simplicity of living.

Whereas, if man would regulate his life
With proper wisdom, he would know that wealth,
The greatest wealth, is living modestly,
Serene, content with little.

(Book V, lines 1,117 to 1,120)

This much I think I can, and do, assert:
That our perverse vestigial native ways
Are small enough for reason to dispel
So that it lies within our power to live
Lives worthy of the gods.

This kind of life is challenging to achieve by yourself which is why the Epicureans were noted for setting up small communities of shared values. (See what I mean by the disarmingly open but powerful eloquence of Humphries’ style.)

If man would regulate his life
With proper wisdom, he would know that wealth,
The greatest wealth, is living modestly,
Serene, content with little.

(Book V, 1,118 to 1,121)

Shortcomings of Latin

Lucretius repeatedly points out that it is difficult to write about philosophy in Latin because it doesn’t have the words, the terminology or the traditions which have developed them, unlike the Greeks.

I know
New terms must be invented, since our tongue
Is poor and this material is new.

The poverty of our speech, our native tongue,
Makes it hard for me to say exactly how
These basic elements mingle…

(Book III, lines 293-295)

Interesting because this is the exact same point Cicero makes in the De rerum deorum. Cicero, in his books and letters made clear that his philosophical works as a whole have the aim of importing the best Greek thinking into Latin and, as part of the process, creating new Latin words or adapting old ones to translate the sophisticated philosophical terminology which the Greeks had spent centuries developing.

The really miraculous thing is that Humphries captures all this, or has written an English poem which is actually worth reading as poetry. ‘I

for your sake, Memmius,
Have wanted to explain the way things are
Turning the taste of honey into sound
As musical, as golden, so that I
May hold your mind with poetry, while you
Are learning all about that form, that pattern,
And see its usefulness.

(Book IV, lines 19 to 25)

Synopis

Book 1 (1,117 lines)

– Introduction

– hymn to Venus, metaphorical symbol of the creative urge in all life forms

– address to the poet’s patron, Memmius

– the two basic postulates of atomism, namely: nothing comes of nothing and the basic building blocks of the universe, atoms, cannot be destroyed

– the importance of void or space between atoms which allows movement

– everything else, all human history, even time itself, are by-products or accidents of the basic interplay of atoms and void

– on the characteristics of atoms

– a refutation of rival theories, of Heraclitus (all things are made of fire), Empedocles (set no limit to the smallness of things), the Stoics (who believe everything is made up of mixtures of the 4 elements) and Anaxagoras (who believed everything was made up of miniature versions of itself) – all comprehensively rubbished

– the infinity of matter and space

Book 2 (1,174 lines)

– the good life is living free from care, fear or anxiety

– varieties of atomic motion namely endless falling through infinite space; atoms travel faster than light

– the atomic swerve and its consequences i.e. it is a slight swerve in the endless downward fall of atoms through infinite space which begins the process of clustering and accumulation which leads to matter which leads, eventually, to the universe we see around us

– how free will is the result of a similar kind of ‘swerve’ in our mechanistic lives

– the conservation of energy

– the variety of atomic shapes and the effects of these on sensation

– atoms themselves have no secondary qualities such as colour, temperature and so on

– there is an infinite number of worlds, all formed purely mechanically i.e. no divine intervention required

– there are gods, as there are men, but they are serenely indifferent to us and our lives: in Epicurus’s worldview, the so-called gods are really just moral exemplars of lives lived with complete detachment, calm and peace (what the Greeks called ataraxia)

to think that gods
Have organised all things for the sake of men
Is nothing but a lot of foolishness. (II, 14-176)

– all things decay and our times are degraded since the golden age (‘The past was better, infinitely so’)

That all things, little by little, waste away
As time’s erosion crumbles them to doom.

Book III (1,094 lines)

– Epicurus as therapist of the soul – this passage, along with other hymns of praise to the great man scattered through the poem, make it clear that Epicurus was more than a philosopher but the founder of a cult whose devotees exalted him

– the fear of hell as the root cause of all human vices

– the material nature of mind and soul – their interaction and relation to the body – spirit is made of atoms like everything else, but much smaller than ‘body atoms’, and rarer, and finely intricated

– rebuttal of Democritus’s theory of how atoms of body and spirit interact (he thought they formed a chains of alternating body and spirit atoms)

– descriptions of bodily ailments (such as epilepsy) and mental ailments( such as fear or depression) as both showing the intimate link between body and spirit

– an extended passage arguing why the spirit or soul is intimately linked with the body so that when one dies, the other dies with it

– the soul is not immortal – therefore there is no ‘transmigration of souls’; a soul which was in someone else for their lifetime does not leave their body upon their death and enter that of the nearest newly-conceived foetus – he ridicules this belief by envisioning the souls waiting in a queue hovering around an egg about to be impregnated by a sperm and all vying to be the soul that enters the new life

– the soul is not immortal – being made of atoms it disintegrates like the body from the moment of death (in lines 417 to 820 Lucretius states no fewer than 26 proofs of the mortality of the soul: Strodach groups them into 1. proofs from the material make-up of the soul; proofs from diseases and their cures; 3. proofs from the parallelism of body and soul; 4. proofs from the various logical absurdities inherent in believing the soul could exist independently of the body)

– therefore, Death is nothing to us

– vivid descriptions of types of people and social situations (at funerals, at banquets) at which people’s wrong understanding of the way things are makes them miserable

Book IV (1,287 lines)

– the poet’s task is to teach

Because I teach great things, because I strive
To free the spirit, give the mind release
From the constrictions of religious fear…

(Book IV, lines 8 to 10)

– atomic images or films: these are like an invisible skin or film shed from the surfaces of all objects, very fine, passing through the air, through glass – this is his explanation of how sight and smell work, our senses detect these microscopic films of things which are passing through the air all around us

– all our sensations are caused by these atomic images

all knowledge is based on the senses; rejecting the evidence of the senses in favour of ideas and theories leads to nonsense, ‘a road to ruin’. Strodach calls this ‘extreme empiricism’ and contrast it with the two other ancient philosophies, Platonism which rejected the fragile knowledge of the senses and erected knowledge on the basis of maths and logic; and Scepticism, which said both mind and body can be wrong, so we have to go on probabilities and experience

– his explanations of sight, hearing and taste are colourful, imaginative, full of interesting examples, and completely wrong

– how we think, based on the theory of ‘images’ derived by the impression of atomic ‘skins’ through our senses; it seems wildly wrong, giving the impression that ‘thought’ is the almost accidental combination of these atomistic images in among the finer textured atoms of the mind

– a review of related topics of human experience, including movement, sleep and dreams, the latter produced when fragments of atomistic images are assembled by the perceiving mind when it is asleep, passive and undirected

– an extended passage ridiculing romantic love which moves on to theory about sex and reproduction, namely that the next generation are a mix of material from each parent, with a load of old wives’ tales about which position to adopt to get pregnant, and the sex or characteristics of offspring derive from the vigour and other characteristics of the parents. Lucretius tries to give a scientific explanation of the many aspects of sex and reproduction which, since he lacked all science, come over as folk myths. But he is a card carrying Epicurean and believes the whole point of life is to avoid anxiety, stress and discombobulation and so, logically enough, despises and ridicules sex and love.

Book V (1,457 lines)

– Epicurus as revealer of philosophical wisdom and healer

– the world is mortal, its origin is mechanical not divine

– astronomical questions

– the origin of vegetable, animal and human life

– an extended passage describing the rise of man from lying under bushes in a state of nature through the creation of tribes, then cities – the origin of civilisation, including the invention of kings and hierarchies, the discovery of fire, how to use metals and weave clothes, the invention of language and law and, alas, the development of Religion to awe and terrify ourselves with

This book is the longest and also the weakest, in that Lucretius reveals his woeful ignorance about a whole raft of scientific issues. He thinks the earth is at the centre of the universe and the moon, sun, planets and stars all circle round it. He thinks the earth is a flat surface and the moon and the sun disappear underneath it. He thinks the sun, moon and stars are moved by the wind. He thinks all animals and other life forms were given birth by the earth, and that maggots and worms are generated from soil. In her early days the earth gave birth to all kinds of life forms but this no longer happens because she is tired out. Lucretius is anti-evolutionary in the way he thinks animals and plants and man came into being with abilities fully formed (the eye, nose, hand) and only then found uses for them, rather than the modern view that even slight, rudimentary fingers, hands, sense of smell, taste, sight, would convey evolutionary advantage on their possessors which tend to encourage their development over successive generations.

I appreciate that Lucretius was trying his best to give an objective, rational and unsupernatural account of all aspects of reality. I understand that although his account of the origins of lightning and thunder may be wildly incorrect (clouds contain particles of fire) his aim was worthy and forward looking – to substitute a rational materialistic account for the absurdly anthropocentric, superstitious, god-fearing superstitions of his day, by which people thought lightning and thunder betokened the anger of the gods. He had very good intentions.

But these good intentions don’t stop the majority of his account from being ignorant tripe. Well intention and asking the right questions (what causes rain, what causes thunder, what is lightning, what is magnetism) and trying hard to devise rational answers to them. But wrong about almost everything.

Reading it makes you realise what enormous events the invention of the telescope and the microscope were, both around 1600, Galileo’s proof that the earth orbits round the sun a decade later, the discovery of the circulation of the blood in the 1620s, Newton’s theory of gravity in the 1680s, the discovery of electricity around 1800, the theory of evolution in the 1850s, the germ theory of the 1880s and, well, all of modern science.

Reading Lucretius, like reading all the ancients and medieval authors, is to engage with intelligent, learned, observant and sensitive people who knew absolutely nothing about how the world works, what causes natural phenomena, how living organisms came about and evolved, next to nothing about astronomy, geography, geology, biology, physics, chemistry or any of the natural sciences. Their appeal is their eloquence, the beauty of their language and the beguilingness of their fairy tales.

And of course, the scientific worldview is always provisional. It may turn out that everything we believe is wrong and about to be turned upside down by new discoveries and paradigm shifts., It’s happened before.

Book VI (1,286 lines)

– another hymn to Epicurus and his godlike wisdom

…he cleansed
Our hearts by words of truth; he put an end
To greed and fears; he showed the highest good
Toward which we all are aiming, showed the way…

(Book VI, lines 22 to 25)

– meteorology: thunder, lightning because the clouds contain gold and seeds of fire, waterspouts

– geological phenomena: earthquakes, volcanic eruptions, clouds, rain, why the sea never overflows considering all the rivers running into it, the inundation of the Nile

– why noxious things oppress humanity; pigs hate perfume but love mud!

– four pages about magnetism, noticing and describing many aspects of it but completely wrong about what it is and how it works

– disease, plague and pestilence, which he thinks derive from motes and mist which is in the right ballpark

The odd thing about the entire poem is that it leads up, not to an inspiring vision of the Good Life lived free of anxiety in some ideal Epicurean community, but to a sustained and harrowing description of the great plague which devastated Athens during the second year of the Peloponnesian War (430 BC). For four pages the poet lays on detail after detail of the great plague, the symptoms, the horrible suffering and death, its spread, social breakdown, streets full of rotting corpses. And then – it just ends. Stops. Not quite in mid-sentence, but certainly in mid-flow.

The abruptness of this unexpected ending has led many commentators to speculate that Lucretius intended to write a seventh book, which would have been devoted to religion, theology, ethics and led up to the hymn to the Good Life everyone was expecting. I agree. Throughout the poem he is chatty, badgering the reader, telling us he’s embarking on a new subject, repeating things he’s said before, haranguing and nagging us. For the text to just end in the middle of describing men fighting over whose family members will be burned on funeral pyres is macabre and weird. Here are the very last lines:

Everyone in grief
Buried his own whatever way he could
Amid the general panic. Sudden need
And poverty persuaded men to use
Horrible makeshifts; howling, they would place
Their dead on pyres prepared for other men’
Apply the torches, maim and bleed and brawl
To keep the corpses from abandonment.

(Book VI, lines 1,279 to 1,286)

It must be unfinished.

Thoughts

1. The philosophy

I’m very attracted by Epicurus’s thought, as propounded here and in Cicero’s De natura deorum. After a long and sometimes troubled life I very much want to achieve a state of ataraxia i.e. freedom from mental disturbances. However, there seems to me a very big flaw at the heart of Epicureanism. One of the two cardinal fears addressed is fear of the gods, in the sense of fear of their arbitrary intervention in our lives unless we endlessly propitiate these angry entities with sacrifices and processions and whatnot. This fear of punishment and retribution is said to be one of the principle sources of anxiety in people.

Except that this isn’t really true. I live in a society, England, which in 2022 is predominantly godless. Real believers in actual gods are in a distinct minority. And yet mental illnesses, including depression and ‘generalised anxiety disorder’, are more prevalent than ever before, afflicting up to a quarter of the population annually.

It felt to me throughout the poem that accusing religious belief in gods as the principle or sole cause of anxiety and unhappiness is so wide of the mark as to make it useless. Even in a godless world, all humans are still susceptible to utterly random accidents, to a whole range of unfortunate blows, from being diagnosed with cancer to getting hit by a bus, losing your job, losing your house, losing your partner. We are vulnerable to thousands of incidents and accidents which could affect us very adversely and it is not at all irrational to be aware of them, and it is very hard indeed not to worry about them, particularly if you actually do lose your job, your house, your partner, your children, your parents etc.

The idea that human beings waste a lot of time in fear and anxiety and stress and worry is spot on. So the notion that removing this fear and anxiety and stress and worry would be a good thing is laudable. And Epicurus’s argument against the fear of death (death is the end of mind and body both; therefore it is pointless worrying about it because you won’t feel it; it is less than nothing) is still relevant, powerful and potentially helpful.

But the idea that you can alleviate anxiety do that by disproving the existence of ‘gods’ is, alas, completely irrelevant to the real causes of the problem, which have endured long after any ‘fear of the gods’ has evaporated and so is of no practical help at all. All Epicurus and Lucretius’s arguments in this area, fluent and enjoyable though they are, are of purely academic or historical interest. Sadly.

2. The poem

Cicero’s De rerum natura was a hard read because of the unrelentingness of the arguments, many of which seemed really stupid or petty. The way things are, on the contrary, is an amazingly enjoyable read because of the rhythm and pacing and phrasing of the poem.

Lucretius is just as argumentative as Cicero i.e. the poem is packed with arguments following pell mell one after the other (‘Moreover…one more point…furthermore…In addition…’) but this alternates with, or is embedded in, descriptions of human nature, of the world and people around us, and of the make-up of the universe, which are both attractive and interesting in themselves, and also provide a sense of rhythm, changes of subject and pace, to the poem.

Amazingly, although the subject matter is pretty mono-minded and Lucretius is banging on and on about essentially the same thing, the poem itself manages never to be monotonous. I kept reading and rereading entire pages just for the pleasure of the words and phrasing. This is one of the, if not the, most enjoyable classical text I’ve read. And a huge part of that is, I think, down to Humphries’s adeptness as a poet.

Comparison with the Penguin edition

As it happened, just after I finished reading the Humphries translation I came across the 2007 Penguin edition of the poem in a local charity shop and snapped it up for £2. It’s titled The Nature of Things and contains a translation by A.E. Stallings with an introduction and notes by Richard Jenkyns.

Textual apparatus

As you’d expect from Penguin, it’s a much more traditional layout, including not only the translation but an introduction, further reading, an explanation of the style and metre of the translation, 22 pages of factual notes at the end (exactly the kind of fussy, mostly distracting notes the Humphries edition avoids), and a glossary of names.

In addition it has two useful features: the text includes line numberings, given next to every tenth line. It’s a feature of the Humphries version that it’s kept as plain and stripped down as possible with no indication of lines except at the top of the page, so if you want to know which line you’re looking at you have to manually count from the top line downwards. Trivial but irritating.

The other handy thing about the Penguin edition is it gives each of the books a title, absent in the original and Humphries. Again, no biggy, but useful.

  • Book I – Matter and Void
  • Book II – The Dance of Atoms
  • Book III – Mortality and the Soul
  • Book IV – The Senses
  • Book V – Cosmos and Civilisation
  • Book VI – Weather and the Earth

New things I learned from Richard Jenkyns’ introduction were:

Epicurus’s own writings are austere and he was said to disapprove of poetry. Lucretius’s achievement, and what makes his poem so great, was the tremendous depth of lyric feeling he brought to the, potentially very dry, subject matter. He doesn’t just report Epicurus’s philosophy, he infuses it with passion, conviction and new levels of meaning.

This, for Jenkyns, explains a paradox which has bugged scholars, namely why a poem expounding a philosophy which is fiercely anti-religion, opens with a big Hymn to Venus. It’s because Venus is a metaphor for the underlying unity of everything which is implicit in Epicurus’s teaching that there is no spirit, no soul, nothing but atoms in various combinations and this means we are all united in the bounty of nature.

The opponents of Epicureanism commonly treated it as a dull, drab creed; Lucretius’ assertion is that, rightly apprehended, it is beautiful, majestic and inspiring. (p.xviii)

Lucretius’s was very influential on the leading poet of the next generation, Virgil, who assimilated his soaring tone.

The passages praising Epicurus are strategically place throughout the poem, much as invocations of the muses open key books in the traditional classical epic.

Jenkyns points out that Lucretius’s tone varies quite a bit, notable for much soaring rhetoric but also including invective and diatribe, knockabout abuse of rival philosophers, sometimes robustly humorous, sometimes sweetly domestic, sometimes focusing on random observations about everyday life, then soaring into speculation about the stars and the planets. But everything is driven by and reverts to, a tone of impassioned communication. He has seen the light and he is desperate to share it with everyone. It is an evangelical poem.

Stalling’s translation

Quite separate from Jenkyns’s introduction, Stalling gives a 5-page explanation of the thinking behind her translation. The obvious and overwhelming differences are that her version rhymes, and is in very long lines which she calls fourteeners. To be precise she decided to translate Lucretius’s Latin dactylic hexameters into English rhyming heptameters, where heptameter means a line having seven ‘feet’ or beats. What does that mean in practice? Well, count the number of beats in each of these lines. The first line is tricky so I’ve bolded the syllables I think need emphasising:

Life-stirring Venus, Mother of Aeneas and of Rome,
Pleasure of men and gods, you make all things beneath the dome
Of sliding constellations teem, you throng the fruited earth
And the ship-freighted sea – for every species comes to birth
Conceived through you, and rises forth and gazes on the light.
The winds flee from you, Goddess, your arrival puts to flight
The clouds of heaven. For you, the crafty earth contrives sweet flowers,
For you, the oceans laugh, the sky grows peaceful after showers…

(Book I, lines 1 to 8)

Stalling concedes that the standard form for translating foreign poetry is probably loose unrhymed pentameters, with five beats per line – exactly the metre Humphries uses:

Creatress, mother of the Roman line,
Dear Venus, joy of earth and joy of heaven,
All things that live below that heraldry
Of star and planet, whose processional
Moves ever slow and solemn over us,
All things conceived, all things that face the light
In their bright visit, the grain-bearing fields,
The marinered ocean, where the wind and cloud
Are quiet in your presence – all proclaim
Your gift, without which they are nothingness.

Clearly Humphries’ unrhymed pentameters have a much more light and airy feel. They also allow for snazzy phrasing – I like ‘marinered ocean’, a bit contrived, but still stylish. Or take Humphries’ opening of Book III:

O glory of the Greeks, the first to raise
The shining light out of tremendous dark
Illumining the blessings of our life
You are the one I follow. In your steps
I tread, not as a rival, but for love
Of your example. Does the swallow vie
With swans? Do wobbly-legged little goats
Compete in strength and speed with thoroughbreds?

Now Stalling:

You, who first amidst such thick gloom could raise up so bright
A lantern, bringing everything that’s good in life to light,
You I follow, Glory of the Greeks, and place my feet,
Within your footsteps. Not because I would compete
With you, but for the sake of love, because I long to follow
And long to emulate you. After all, why would a swallow
Strive with swans? How can a kid with legs that wobble catch
Up with the gallop of a horse? – the race would be no match.

Stalling makes the point that the heptameter has, since the early Renaissance, been associated with ballads and with narrative and so is suited to a long didactic poem. Arthur Golding used it in his 1567 translation of Ovid’s Metamorphoses and George Chapman in his 1611 translation of the Iliad. Stalling hopes the ‘old fashioned rhythm and ring’ of her fourteeners will, implicitly, convey ‘something of the archaic flavour of Lucretius’s Latin’ (p.xxvi).

OK, let’s look at the little passage which I noticed crops up no fewer than four times in the poem. Here’s Stalling’s version:

This dread, these shadows of the mind, must thus be swept away
Not by rays of the sun or by the brilliant beams of day,
But by observing Nature and her laws. And this will lay
The warp out for us – her first principle: that nothing’s brought
Forth by any supernatural power out of naught
.

(Book I, lines 146 to 153)

That use of ‘naught’ transports us back to the 1850s and Tennyson. It is consciously backward looking, in sound and meaning and connotation. I can see why: she’s following through on her stated aim of conveying the original archaism of the poem. But, on the whole, I just don’t like the effect. I prefer Humphries’ more modern-sounding diction.

Also, despite having much longer lines to play with, something about the rhythm and the requirement to rhyme each line paradoxically end up cramping Stalling’s ability to express things clearly and simply. Compare Humphries’ version of these same lines:

Our terrors and our darknesses of mind
Must be dispelled, not by the sunshine’s rays,
Not by those shining arrows of the light,
But by insight into nature, and a scheme
Of systematic contemplation. So
Our starting point shall be this principle:
Nothing at all is ever born from nothing
By the gods’ will
.

‘Insight into nature’ and ‘systematic contemplation’ are so much more emphatic and precise than ‘by observing Nature and her laws’ which is bland, clichéd and flabby.

Humphries’ ‘Our starting point shall be this principle’ is a little stagey and rhetorical but has the advantage of being crystal clear. Whereas Stalling’s ‘And this will lay/The warp out for us – her first principle…’ is cramped and confusing. Distracted by the odd word ‘warp’, trying to visualise what it means in this context, means I miss the impact of this key element of Lucretius’s message.

In her translator’s note Stalling refers to earlier translations and has this to say about Humphries:

Rolfe Humphries’ brisk, blank verse translation The way things are (1969) often spurred me to greater vigour and concision. (p.xxviii)

Precisely. I think the Stalling is very capable, and it should be emphasised that the fourteeners really do bed down when you take them over the long haul. If you read just a few lines of this style it seems silly and old fashioned, but if you read a full page it makes sense and after several pages you really get into the swing. It is a good meter for rattling through an extended narrative.

But still. I’m glad I read the poem in the Humphries’ version. To use Stalling’s own phrase, it has ‘greater vigour and concision’. Humphries much more vividly conveys Lucretius’s urgency of tone, his compulsion to share the good news with us and set us free:

…all terrors of the mind
Vanish, are gone; the barriers of the world
Dissolve before me, and I see things happen
All through the void of empty space. I see
The gods majestic, and their calm abodes
Winds do not shake, nor clouds befoul nor snow
Violate with the knives of sleet and cold;
But there the sky is purest blue, the air
Is almost laughter in that radiance,
And nature satisfies their every need,
And nothing, nothing mars their peace of mind.

(Book III, lines 15 to 25)

I’m with him, I’m seeing the vision of the passionless gods with him, and I’m caught up in his impassioned repetition of ‘nothing, nothing‘. All of which, alas, is fogged and swaddled in the long fustian lines of Stalling’s version:

…The gods appear to me
Enthroned in all their holiness and their serenity,
And where they dwell, wind never lashes them, cloud never rains,
And snowfall white and crisp with biting frost never profanes.
The canopy of aether over them is always bright
And unbeclouded, lavishing the laughter of its light.
And there they want for nothing; every need, nature supplies;
And nothing ever ruffles their peace of mind. Contrariwise…

The key phrase about the gods’ peace of mind should conclude the line; instead it ends mid-line and is, as a result, muffled. Why? To make way for the rhyme, which in this case is supplied by another heavily archaic word ‘contrariwise’ which has the unintended effect of trivialising the preceding line.

Stalling’s translation is skilful, clever, immensely rhythmic, a fascinating experiment, but…no.

Online translations

Now let me extend my argument. I’ll try
To be as brief as possible, but listen!

(Book IV, lines 115 to 116)

There have been scores of translations of De rerum natura into English. An easy one to access on the internet is William Ellery Leonard’s 1916 verse translation. Compared to either Stalling or Humphries, it’s dire, but it’s free.


Roman reviews

Trouble with Lichen by John Wyndham (1960)

‘All we want to do is to give people something. To make an old, old dream come true. We can offer them life, with time to live it; instead of a quick scrabble for existence, and finish. Time to grow wise enough to build a new world. Time to become full men and women instead of overgrown children.’
(Diana Brackley, Trouble With Lichen, page 123)

Wyndham’s wish to write literature

It’s quite a surprise to come to Trouble With Lichen after Wyndham’s big four science fiction, apocalyptic, adventure novels – The Day of the Triffids (1951), The Kraken Wakes (1953), The Chrysalids (1955) and The Midwich Cuckoos (1957). Each of those adventure yarns throws you into the strangeness of the Big Event early on, and then keeps up an unrelenting pace of mounting crisis and urgency.

Wyndham doesn’t appear to have written much about his own practice as a writer and took pains to destroy much of his correspondence and private papers. The two-page Foreword to the short story collection The Seeds of Time is all I’ve come across so far. In this he makes it pretty plain how limiting and constricting he found the trashy, adventure-story formula you had to write your short stories in in order to get them published in the 1930s. He explains that all the stories in The Seeds of Time were post-war attempts to break free of the space opera limitations of sci fi and explore other genres and tones. It quickly becomes obvious from those stories that his natural inclination is for the comic; many of the stories are comic in shape and plot or, even when dealing with serious subject matter, filled with humorous asides.

Thus it is this side of his character Wyndham channeled into Trouble With Lichen which contains extended sequences of gentle comedy and social satire. In fact, stepping back a bit, the entire story is in effect a prolonged satire on contemporary obsession with beauty and eternal youth.

And with romance. Wyndham has a soft spot for soppy love stories, or for relations between men and women depicted in a wonderfully quaint old world way, all darling this and darling that. Chronoclasm, Pawley’s Peepholes, Opposite Number, Time To Rest from Seeds of Time, they’re all stories about men and women cast in a ‘Honey, I’m home’ cheeriness.

All this helps put Trouble With Lichen into perspective. It’s as if, after writing four brilliantly thrilling and logically conceived stories in which the world we know is turned upside down as witnessed by characters who are little more than functions of the plot, he decided – or felt confident enough – to try and write a more character-based story.

And it is symptomatic of all the tendencies listed above that he makes the lead figure in Lichen not a rough tough guy, but a woman. She is Diana Brackley, a famous biochemist.

Like Kraken the story starts at the end, with a brief description of Diana Brackley’s funeral, attended by hundreds of women; in fact it is described by a (fictional) newspaper as the biggest tribute from women to a woman since the funeral of famous suffragette Emily Davison in 1913. Why the big turnout, why so many women, why was Diana Brackley so important to so many women? Well, in a thoroughly traditional and comfortable way, the narrative then goes back to the start of the story and set out to tell us why, in three parts divided into 15 chapters.

Part one

The narrative proper sets the tone by opening at the leaving party held at St Merryn’s High School for girls. One of the teachers gravitates over to slender, striking Diana Brackley who has just won a scholarship to Cambridge. Diana is not a smooth small-talker and manages to ask her teacher unsettling questions, before she can navigate away. We are introduced to Mrs and Mrs Brackley, the latter of whom thinks it is foolish of Diana to take her studies so seriously, she should really be focusing on finding a nice husband to settle down with and produce babies. All this biochemistry stuff sounds frightfully complicated!

In other words, these opening scenes establish the subtle and not so subtle psychological pressures brought to bear on intelligent and enterprising young women in the 1940s or 50s (it’s not specified exactly when) to conform to gender stereotypes.

‘After all, a woman ought to be married; she’s happier that way…’
(Diana’s mother to her when she turns 25, page 43)

Diana’s Cambridge career is dealt with in a few sentences in order to hurry along to the next phase, which is a job. She is recommended to try a private biochemistry research company, Darr House Developments (in the fictional town of Ockingham), set up by:

Francis Saxover, Sc.D., F.R.S., sometime Gilkes Professor of Biochemistry in the University of Cambridge, and widely regarded as an intellectual renegade.

Intellectual renegade, eh? Golly.

There’s a fascinating passage devoted to Saxover’s interview of fresh-faced new graduate Diana, which devotes a couple of pages (pages 25 to 26) to the trouble and disruption previous young ladies caused Darr Developments i.e. distracting the male employees and in one case prompting a duel. Saxover discusses it with his wife, Caroline. Another of the interviewers with his wife. I think this is what Wyndham has in mind when he says he was trying to escape the constrictions of science fiction, its imprisonment within cliff-hanger melodrama. Here, it seems, he is trying to write something far more like a conventional novel with a large cast of characters, whose raison d’etre is purely their psychological interplay.

All this is well and good but a bit boring and more than a bit patronising. Something like a plot gets going on page 30 when, eight months into her role, Saxover brings Diana a bowl of milk she left out for his cat and which he has just nearly tripped over. They both notice the milk has curdled, except round a speck of something in the milk. Now Diana had recently been analysing a sample of lichen sent to the lab by an explorer they have a contract with. Some of this got into the milk and prevented it curdling. Hmm.

Further investigation is interrupted when, shortly afterwards, Saxover’s beloved wife Caroline dies. He has something like a breakdown, retires into reclusiveness. Diana finds herself looking after his 12-year-old daughter, Zephanie, who is then sent off to boarding school. Meanwhile work on the lichen extract becomes an obsession, Diana works on it day and night. A chance encounter with Saxover and his hurried answer to her enquiry whether he is working on it, strongly suggests to Diana both that he is, and that he’s keeping it unusually secret. Why?

Her studies continue for months and slowly she realises why, although it has a disillusioning affect on her that one of her intellectual heroes is breaking the great commandments of working openly and transparently together, and of sharing Knowledge.

Eventually all her studies are complete and she knows what the lichen extract can do. Soon afterwards, she turns 25 and her parents tell her about the fabulous inheritance left to her by her grandfather, the enormous sum of £40,000 (p.43). She buys some posh clothes and a zippy little car. Her mother asks her if she’s now going to leave work and live off the interest and – most importantly – find a husband. No, no, Diana says, a) marrying is just a habit, a convention b) she has more important work to do.

On one of her many walks and talks with schoolgirl Zephanie, the latter is saying how each generation of women just about gets life figured out, when it is tricked into having children, slaving away for 20 years, and then is too exhausted to hand on its wisdom… and Diana has a brainwave. She realises what she wants to make her life’s work. Back at Darr she asks for an interview with Saxover and abruptly resigns her post.

Part two

It is 14 years later. Saxover has invited his children, Paul, now aged 27, and Zephanie, a 23-year-pld post-grad, to his office along with Diana. He gives a brief explanation. What he and Diana discovered was an extract from that species of lichen provided a substance he’s called lichenin which is an antigerone. It retards the ageing process. It makes you live longer. As Diana pithily describes it later in the novel:

‘It is a chemical substance, possibly one of a class of such substances produced by micro-organisms, that has the property of retarding certain of the metabolic processes, and bears a distant chemical relationship to the antibiotics.’

Zephanie has a sudden revelation and angrily asks her father how long she is going to live. Factually, he replies: 220 years.

He goes on to explain the precise situation. The particular species of lichen grows only in a few remote places. There is probably only enough lichenin to go round for maybe three to four thousand people. How on earth do you decide who will get it and who won’t. (This reminds us of similar conversations in Day of the Triffids: if they can only save a handful of the blinded, who should it be?) In the event, Saxover has dosed himself and Paul and Zephanie without their knowledge, pretending they were annual flu inoculations. So, now Zephanie realises why she looks so youthful and Paul why it took him so long to grow a beard. They have been ageing at roughly a third of the average rate since they were 16.

And Who To Tell turns out to be the theme of part two of this book because:

Paul gets cross with his father because he hadn’t told Paul’s wife, Jane (to ensure the secret remains a secret as long as possible to prevent the social turmoil that will ensure when word gets out). Paul storms out and, admittedly, takes a day or two to summon up the guts to tell his wife but, when he does, she passes through disbelief to anger that she isn’t getting it, and then her eyes light up with the possibilities of marketing it to millionaires – precisely what Saxover wanted to prevent.

Zephanie returns to her flat to find her boyfriend, Richard, waiting impatiently outside. She says she doesn’t want to go to the theatre as planned, prefers dinner, where she proceeds to get drunk and starts crying, afflicted with the sense that she is going to be the only one to live on while all around her die. Richard takes her home where Zephanie continues to bemoan her fate and there is a broadly comic moment when Rich thinks she’s saying that she’s pregnant. In an interesting piece of social history he asks, ‘Why couldn’t you wait for me?’ thus suggesting that they both expected Zephanie to be a virgin when they marry.

Diana. Remember Saxover had called his children in because he thought it was going to be a meeting with Diana? It was because after all these years Diana had been in touch with Saxover because something has gone wrong and she needs to see him. In the event, the three Saxovers get a message that she’s not coming, but she is relevant to the story because we now learn that after leaving Darr, Diana went on a round the world cruise, returned to London and set up a very high-class beauty salon for the wives of the rich and influential whom she is, of course, treating with lichenin to make them look younger. But now one of these influential women has had an allergic reaction to lichenin and is suing Diana.

– The Press So successful is Diana’s beauty company – named Nefertiti – that the gutter press take an interest. We see the meeting of an investigative reporter and the editor of a newspaper humorously, if bluntly, named Sunday Prole. Reluctantly, the editor agrees with the reporter’s suggestion that he digs into this Diana Brackley to see what the racket is all about (this section includes the investigative hack presenting a two-page potted biography of Diana which fills in a lot of the backstory of her and her parents).

– Diana and Zephanie Zephanie hasn’t seen Diana for those 14 years, but now the revelation that she’s been dosed with lichenin prompts her to travel up to London to meet Diana at her fabulously luxury pad overlooking St James’s Park. They have another of the intellectual conversations they had when Zephanie was a girl. (I haven’t reread Wyndham since I was a boy and had completely forgotten that his sci fi novels are so full of people discussing ideas about human nature and evolution and intelligence.) Anyway, Diana explains straight out that the beauty parlour she runs isn’t just a money-making business, it is part of a plan to reshape the human race.

What is wrong with the world? The fact that people have barely got a hang of what is wrong with society before they are dragooned into marrying and having kids of their own, enslave themselves to bringing them up and then emerge from the experience lucky to have enough money to eke their way through retirement, then they die. Nobody sticks around to witness the long-term consequences of their generation’s greed.

‘You know as well as I do that the world is in a mess, and floundering deeper every day. We have only a precarious hold on the forces we do liberate – and problems that we ought to be trying to solve, we neglect. Look at us – thousands more of us every day…. In a century or so, we shall be in the Age of Famines. We shall manage to postpone the worst one way and another, but postponement isn’t solution, and when the breakdown comes there’ll be something so ghastly that the hydrogen-bomb will seem humane by comparison.

‘I’m not romancing. I’m talking about the inevitable time when, unless we do something to stop it, men will be hunting men through the ruins, for food. We’re letting it drift towards that, with an evil irresponsibility, because with our ordinary short lives we shan’t be here to see it. Does our generation care about the misery it is bequeathing? Not it. “That’s their worry,” we say. “Damn our children’s children; we’re all right.”

‘And there’s only one thing I can see that will stop it happening. That is that some of us, at least, should be going to live long enough to be afraid of it for ourselves. And also that we should live long enough to know more. We simply cannot afford to go on any longer attaining wisdom only half a step before we achieve senility. We need the time to acquire wisdom that we can use to clear up the mess. If we don’t get it, then like any other animal that overbreeds we shall starve; we shall starve in our millions, in the blackest of all dark ages.

‘That’s why we need longer life, before it is too late. To give us time to acquire the wisdom to control our destiny; to get us beyond this state of acting like animal prodigies, and let us civilise ourselves.’

In Diana’s opinion the great apocalypse facing humanity (apart from the nuclear war which threatens at any moment and which Wyndham had dealt with in The Chrysalids and The Outward Urge) is overpopulation, famine and social collapse. When she stumbled across the life-stretching properties of lichenin (which, incidentally, she has given a different name, tertianin, p.91), she realised this was an opportunity to re-engineer the human race, to produce Homo superior, ‘a step in evolution, a new development that would lift us one more plane above the animals’. (‘You gotta make way for the Homo Superior’, as David Bowie sang a mere 11 years later.)

Hence Diana’s plan to recruit about 1,000 of the most highly-placed and influential women in the country, via the Nefertiti beauty business. Chances are, when news comes out about the elixir of eternal youth, there will not only be riots to get hold of it, but the powers that be will try to ban it. Why? Because institutions, in all their corruption, depend on humanity’s short life spans. If people start living to be 200 or 250 years old, the kind of continuity current institutions provide will become redundant. Realising this, chances are all kinds of organisation will band together to suppress purveyors of lichenin, maybe to murder them and strangle the threat at birth.

Hence – the thousand influential women. They don’t currently know they’re being treated with lichenin, but when Diana tells them, they will be perfectly placed to prevent any such suppression taking place. The women are, as Lady Tewley puts it, later in the book:

‘wives, or daughters, of half the Establishment. We’re married to four Cabinet Ministers, three other Ministers, two Bishops, three Earls, five Viscounts, a dozen blue-chip companies, half-a-dozen Banks, twenty-three members of the Government, eight members of the Opposition, and lots of others. In addition, we have close relations that are not quite marital with a lot of other Influences. So, you see, one way and another, there isn’t much we don’t know, or can’t get to know.’ (p.176)

Zephanie listens in amazement, at the thoroughness with which Diana has thought through the social implications of her discovery, the thoroughness of her plan, and the thoroughness with which she has carried it out. She is also startled to learn that the lichenin can be administered at different strengths or factors. Her father’s giving her Times Three but Diana has extracted up to Time Five i.e. expected lifespan 350 years. That’s what she’s dosing herself.

The plot proceeds along the five or so plotlines which Wyndham has now established – Paul and his scheming wife Jane; Zephanie and her boyfriend Richard; Saxover and his plans; Diana and her clinic; the newspaper hacks snooping around her operation.

The latter two come together when one of Diana’s employees (a Miss Brandon) says she’s been asked out by a guy who turns out to be a newspaperman and is asking lots of questions. With humorous cynicism, Diana plays the journalists, briefing the employee to go along to a nightclub with them and tell the journos she doesn’t know much about the magic treatment, but thinks it comes from seaweed found in Galway Bay. Which prompts an infestation of hacks in Galway and soaring prices for seaweed. As in The Kraken Wakes Wyndham is quick to see the humorous side of how our wretched corrupt society reacts to big news or changes.

To please his daughter, Saxover starts treating her boyfriend, Richard. The young couple plan for all the wonderful time they’re going to have together.

Francis Saxover meets Diana for dinner. There is a lot of unresolved emotional tension. Diana always hero-worshipped him and Francis, for his part, has long been a widower, and… Well, they suppress these feelings like good solid English chaps and focus on the crisis in hand. Diana has a lot of amusing scams ready to spin the Press to keep them off the track for years, but Francis bursts her bubble by revealing that Jane not only bulldozed her way into Darr and insisted on having a tab of lichenin sewn into her arm (the method for administering it), she then promptly went somewhere and passed it on – presumably for the promise of future benefits and the prize of big cash in hand.

Francis tells Diana that Paul found this out, the couple had a blazing row, he slept on the sofa, next day she had packed her bags and left. Nice wife you’ve got there, Paul. So – Francis tells Diana – the lid is about to be blown off the whole thing before they’re completely ready. Diana is sanguine. We’d never have been ready she says. She will start to mobilise her 1,000 rich women, Let battle commence!

Part three

The storyline about the hacks who’ve descended on Galway Bay, the dodgy beauty companies already flogging Galways glamour products – there’s a huge dollop of Ealing Comedy in all this, as there is in the sassy dialogue between the Nefertiti employee (Miss Brendon) who Diana now collaborates with to decoy the press further (not to mention Diana’s relationship with her answer-back secretary, Miss Tallwyn:

‘Sarah, dear, how long have you been in this enterprising trade?’ Diana inquired.
‘I am not in it,’ said Miss Tallwyn. ‘I am your secretary.’

– Joyce Grenfell should have had a part somewhere in the movie).

Now, as things get moving, Diana makes smart Miss Brendon an offer to come in as a partner and right-hand woman. Shortly afterwards she’s paid a visit by Lady Tewley, who she first met ten years earlier, when she needed help rising to the challenge of dressing and behaving like a member of the aristocracy. Previously she had been a medical student and a few years ago she twigged to the anti-ageing treatment. Now she’s come to tell Diana the press are working on her, too, her beastly husband has fixed her up with a lover who everso gently but persistently keeps asking her about her beauty treatment.

Their conversation is interrupted by a panicky call from Zephanie. Someone broke into Darr to try and steal the secret, then set a fire to cover their tracks. Francis was lucky to escape, but did so over the rooftops to the main body of the building which was unaffected. Diana is shaken by the news. We know how much she loves him.

Right! Diana realises it’s time to mobilise her army of rich women and tells her secretary to post the big bundle of letters which has been waiting in the safe all these years, to invite them all to a special emergency meeting.

In a separate development, Richard and Zephanie’s car is pulled over by the police. Except it isn’t the police. It’s crooks. They are bundled out at gunpoint and taken to the den of some crook who sits behind a bright light and interrogates Zephanie. Every false answer Richard is beaten. Quite quickly she breaks down and tells them all she knows which isn’t, in fact all that much, she knows it’s a lichen but has no idea which species.

The sequel is described to Francis in a phone call to Diana, namely Zephanie woke up next to the car she’s been kidnapped from, Richard unconscious beside her with a few teeth missing. A passing labourer helped get him into a car and hospital.

Meanwhile Diana holds her big meeting-cum-press conference and is bitterly disappointed when none of the press report what she considers the biggest story since Adam. This prompts some broad satire on the reality of the newspaper business delivered by Miss Tallwyn. The extended focus on the press, including direct quotes from the coverage of her meeting from the Times, Guardian, Telegraph, Mail, Express, Mirror, Herald and Sketch, are exactly cognate with the similar passages in Kraken Wakes where the narrator quotes at length from the newspaper coverage of various key events.

Also, bear in mind that Wyndham had been writing for nearly 40 years by now. Her has developed a kind of late style which allows him to zoom in on some areas, dismiss others (like Diana’s entire Cambridge career) with a few lines. Turns out not to be the press which cause a fuss but the markets. A few life insurance companies suspend dividends while they recalibrate their sums, if a life extension drug has been discovered. Wyndham laconically gives us the comments of stockbrokers reading about this.

‘I reckon we might sell those General Eventualities before the going gets rough.’
It was not an isolated decision.
The going got rough.

Laconic, eh? Major shifts in the Stock Exchange force the papers to take serious notice of Diana’s claims and she gives a second press conference which is, this time, widely reported. Next day, reviewing the results in the Sundays, Miss Tallwyn rings up and tells her to listen to the BBC Home Service, there is a vicar giving an impassioned sermon against interfering with the nature and the works of God.

Diana drives to see Francis and it is an opportunity for more of the philosophising about The Great Change forms such a large part of all Wyndham’s novels. In this case she wants to give people longer lives not just to party and enjoy themselves, but so that they evolve into an entirely new form of human,

It will become worthwhile. There will be time – time to do really great things at last…

‘You’re wrong if you think I want power, Francis. All I want to do is see that Homo diuturnus gets born somehow. I don’t care how inconvenient he is, how different; he must have his chance. If it takes a caesarian to give him a start, it doesn’t matter. If the surgeons won’t help, then I’ll be head midwife, and do it myself. The only advance in millions of years, Francis! It shan’t be crushed – it shall not, whatever it costs!’

Behind their speculations about what will happen, and Diana’s conviction that every power in the land will try to suppress the new drug, lies the unresolved emotional tension between them. Diana complains that she was never so unhappy as when she worked at Darr because of her unrequited love for him. Francis begins to stutter a reply, but she bursts into tears and storms out.

Cut to a new scene, Diana reviewing the papers. Once again there are direct quotes from the Mail, the Trumpeter, Telegraph, the Gazette and Mirror. The text collapses into a series of snippets expressed entirely in dialogue:

  • Diana tells Miss Brendon to gather some of the girls and go out to pubs and clubs and laundrettes and coffee shops and sound out the word on the street
  • an executive meeting of an advertising agency says whoever’s handling Nefertiti’s PR is making a right horlicks of it
  • telegram to the Home Secretary from the General Council of The Brotherhood of British Morticians asking for compensation for loss in trade
  • a middle-aged woman pestering her doctor to give her an estimate of her age
  • three brokers in a coffee bar, one of them advising the future is in ladies fashions and lingerie
  • telegram to the Prime Minister from the Secretary of the Sabbath Preservation Society protesting that the God-given lifespan is three-score years and ten
  • old Sir John asks his manservant Spiller his opinion about the whole fuss then orders him to make him, Sir John, an appointment at this clinic
  • two civil servants preparing for a question about antigerone which has been tabled for the minister, one admitting  his wife is a regular at Nefertiti’s
  • two senior coppers speculating about what they can arrest Diana for
  • The Evening Flag suggests the first candidate for the anti-ageing treatment should be the Queen
  • a very working class Cockney telling his mate down the boozer how his missus didn’t arf go on about it, ‘ow it’s not fair and so on
  • a lower middle class woman asking her husband to turn the radio on so they can listen to an interview with that anti-ageing woman, and we then have the transcript of a long interview in which Diana easily bests her mealy-mouthed BBC interviewer
  • a couple in bed, the woman asking if 300 years of married life are going to be bearable
  • a snippet from Radio Moscow claiming the well educated people of the Soviet Union of course know that the first antigerone was developed by a Hero of the Soviet Union Russian biochemist
  • dialogue between a police constable and a drunk middle-class man who claims to be a statistician and to have worked out that if everyone lives to be 200 the human race will starve

Lady Tewly visits and tells Diana their Women’s Movement is well and truly advanced but the cause of the drug faces many enemies. The entire trades union movement is against it and is calling a general strike and rallies in Trafalgar Square. They see it simply as a way for employers to tie employees to their workbenches and factory floors for three times as long. Prolonging the exploitation. The Tories and Labour are at odds over it and the Prime Minister is conflicted because, on the one hand it sounds like a boon to humanity, on the other hand so many, particularly on the Left, are calling for it to be banned.

But Lady Tewly alarms Diana when she announces news has got out about the lichen’s true location. Diana and Francis had discussed this long ago, but the only site she could find when she went on her ’round-the-world’ trip (which was really a cover for her tracking down its natural growth areas) was in a remote part of China. Point being a) when the Chinese realise this, they will close the area and keep it for themselves. But b) the area is very close to the Russian border and so there is every chance the Russians might invade China.

Alarmed, Diana tells her secretary to contact the media and arrange for a no-holds-barred interview. This time she will share everything she knows about lichenin.

That night she’s woken by a phone call. It’s Zephie saying a gang of men attacked Darr House and this time completely burned it to the ground. Francis managed to jump from a window and sprained a wrist, is in shock, several of the staff, one old man, the groundsman, was killed by a single blow from a cosh. Things are getting serious. The Anti-G forces are growing violent.

Diana’s death and cause

Thus it is with a spirit of determination that Diana and her entourage brave the crowds surrounding her luxury block of flats (Darlington House) the next morning, as the commissionaire makes a path through the shouting protesting rowdy throng towards the Rolls Royce waiting to take her to the radio interview. Suddenly three shots ring out, Diana clutches her side and falls across the steps. A young man pushes forward, tells the commissionaire he is a doctor, already one of her assistants is calling an ambulance. Cut to a radio announcement cancelling the talk and announcing that Diana was shot on the steps of her building and died in the ambulance.

The result is she becomes a martyr to her movement, to the League for the New Life. We are shown a big demonstration in Trafalgar Square called by representatives of the workers, presumably Labour and Trades Unions leaders, who whip up the crowd into an anti antigerone fervour. It’s worth quoting at length because this was still the kind of political rhetoric which dominated my boyhood in the 1970s. The speaker is speaking from a platform to a packed rally in Trafalgar Square:

‘The Antigerone,’ he said, ‘the dirtiest weapon of all the dirty weapons that the Tories have aimed at the workers. The bomb with the selective fall-out – that falls on the workers. The men who live lives of comfort and luxury are happy with the Anti-G – of course they are. For them it means more years – many more years – of that comfort and luxury. But what does it mean to us, the workers, who produce the wealth that buys that comfort and luxury? I’ll tell you what it means to us. It means working for three lifetimes instead of one. And if you are going to keep on working for three lifetimes, where are your sons going to find work? Yes, and your sons’ sons, too. It means two generations, two whole generations of unemployment, two generations on the dole, two generations born to rot in unemployment that will bring down your wages. I tell you that never in the history of the whole working-class struggle –’

What happens next is amazingly modern because this speech against scientific advances by a man is interrupted by a counter-speech in favour by educated middle-class women. A loudspeaker from a van very loudly retorts to the workers leader that he and his ilk are ‘Murderers! Cowards! Woman-killers!’

‘We’re not going to let you shorten all our lives. We’ve met you before. You are the dolts, the dimwits, the Luddites. And now you carry Luddism to its logical conclusion – don’t stop at smashing the machines, smash the inventors, too, and they won’t invent any more!’

The police – enforcers of the status quo – rush over to the van, burst open the door and drive it away. At which point another van elsewhere in the square continues with the pro-antigerone, anti-Luddite message, until the police likewise remove it. In all four vans are dealt with but not before they’ve got their message across that the speaker represents Luddism, philistinism, and murdering cowards who killed a saintly woman who was trying to give us all longer, better lives.

From the vantage point of 2020 this looks entirely contemporary, with university-educated feminist women berating working class men for their ignorance and toxic masculinity. Plus ça change, plus it’s exactly the same chose.

There’s a brief reprise of Diana’s funeral which, you remember, is the scene the novel opened with, attended overwhelmingly by posh grateful women whose lives she was extending, and ‘young women’ bearing banners and handing out badges supporting the LNL, the League for New Life.

Cut to a 2-page scene between the Prime Minister and a mature woman of influence, his wife? his mistress? Lydia Washington. Anyway, the conversation serves the purpose of explaining how and why the Prime Minister is in a pickle how to respond to the antigerone furore, how the political parties are split.

The most significant piece of new information in this conversation is that the Chinese have learned somehow that the main locations for the rare lichens are on their territory. Francis has discovered and communicated to the Prime Minister that the Chinese have announced they are digging over the entire area and making it into one of their huge communal farms. There was never very much of the lichen to begin with; now it looks as if it will be lost for good.

The PM and Lydia’s conversation ends with the thought that he needs to distract the populace with something new, a new toy and distraction. Cut to the Prime Minister’s speech to the nation in which he invokes British patriotism to mask the fact that supplies are minuscule but the government will be setting up an enquiry / task force / commission etc etc:

‘He had little doubt, indeed our record of scientific progress assured him that he need have no doubt, that British brains, British purpose, and British know-how would succeed – and succeed in the very near future – in producing a supply of the Antigerone for every man and woman in the country who wishes to use it….’

Sounds like Boris Johnson. Sounds like the windy rhetoric surrounding Brexit. As at other moments in the story, you find yourself realising how some things have change, but other things have remained exactly the same.

A surprise happy ending

The last scene is tranquil and funny and moving. Francis Saxover parks his car by the gate of an isolated farmhouse on the edge of the fells, so presumably somewhere in the Lake District. He calls for the owner and his suspicions are confirmed when Diana comes to the door. She’s so surprised to see him she faints.

Yes, because Diana is not dead. She faked her own death with the aid of an actor who played the assassin, an actor who played the doctor tending her into the ambulance and a fake death certificate. She had been preparing this remote bolthole for years. She shows Francis round. It even has a laboratory attached and she has been trying to grow some of the famous lichen.

In the final ‘philosophical’ or sociological conversation of the novel they both foresee trouble ahead. The Americans and Russians are devoting resources to isolating the antigerone, sooner or later it will be mass produced and then there will be revolutionary social change. But she’s done her part, as she explains:

‘The real trouble will come later on. We may get through that without bloodshed too, but it won’t be easy. If we wake up to the famine problem now, if we work flat out on ways to increase food supplies, if something can be done to discourage the suicidal birthrate, we might just manage it with no more trouble than discomforts and short rations for a time. We shall see. All I care about is that we’ve got homo diuturnus, or homo vivax, or whatever they’ll call him, on stage, and waiting in the wings.’

As dusk falls the pair repair to the living room and a roaring fire to discuss the future. Between them they have enough supplies to continue dosing themselves and their nearest and dearest. Their long-suppressed love story comes to a happy ending as it is agreed they will get married. What was once an insuperable aged difference between them is no longer an obstacle, it will melt away before the new extended lifespans they expect.

The final bombshell of the story is understated but massive. On the last page it is implied that both Diana and Francis misled their relatives and the world about the longevity affects of lichenin. They used two or three times normal lifespan as illustrations of its effects, but the implication on the last page is that the true, full effect of the substance could be much, much longer lifespans. Nobody says this but the implication is it could make life… endless… Immortality!

Satire

Arguably the entire novel is a satire: on the beauty industry, on newspapers, and politics, on Labour and the Trade Unions and crusty old aristocrats, on spivs in advertising, on the Cold War with its ludicrously boastful Russians and loudmouth braggart Yanks, a satire on men and women, gender relations, and social stereotyping and constraining of women. It is a far-reaching satire on the whole contemporary world as Wyndham understood it.

Plausibility

It certainly has more validity as social satire than as serious sociological speculation. The passages involving criminals, left wing politicians, and the rich, work as quick satirical stereotypes of likely reactions of these stereotyped sectors or types to news of an elixir of life has been discovered. However, these days we all know a lot more about old age, not least from the spotlight which has been shone on the care home sector during the COVID-19 pandemic, we know that the leading cause of death in the UK is Alzheimer’s Disease and that people are living longer than ever before BUT spend a good deal of those extra years suffering from chronic conditions which require extensive medication or surgery to maintain.

This is the one real-world implication of a pill for longer life which Wyndham doesn’t address at all – the notion that people might well be made to live for 350 years but spend the final 150 of it ill, incapacitated, on heavy medication, requiring surgery or dialysis etc – and it’s interesting to speculate that this is because, in the late 1950s, nobody knew this about extended lifespans.

Feminism

Wyndham makes Diana’s great-aunt Anne a leading suffragette (‘Hammer for the shop-windows, petrol for the letter-boxes, scenes in the House!’, p.123) and Diana herself a thorough-going feminist and independent woman. The book is drenched in comments about the conventions and norms expected of women, with Diana leading numerous conversations about the plight of women, the role of women, the women’s struggle, women’s struggle for freedom / equality / independence, and so on.

These occur early on in Diana’s frequent conversations with her Mummy Darling – embodiment of the Pressure to Conform – a bit later with Zephanie, representative of the Young Generation who she warns not to get suckered in by social pressure or advertising, and then with the employees of her beauty salon, Nefertiti, and with her adored mentor, Francis Saxover.

On having a family

‘I’m not at all sure that I do want to raise a family,’ Diana told her. ‘There are so many families already.’
Mrs Brackley looked shocked.
‘But every woman wants a family, at heart,’ she said. ‘It’s only natural.’
‘Habitual,’ corrected Diana. ‘God knows what would happen to civilization if we did things just because they were natural.’
Mrs Brackley frowned.
‘I don’t understand you, Diana. Don’t you want a house of your own, and a family?’
‘Not furiously, Mummy, or I expect I’d have done something about it long before this. Perhaps I’ll try it, though, later on. I might like it. I’ve plenty of time yet.’
‘Not so long as you think. A woman is always up against time, and it doesn’t do to forget it.’
‘I’m sure you’re right, darling. But being too conscious of it can produce some pretty ghastly results as well, don’t you think? Don’t you worry about me, Mummy. I know what I’m doing.’

On the pressure of advertising 1

‘Perhaps it’s not entirely me. Now, you don’t think as much as you did before you went to that school. If you just go on taking what they tell you without thinking about it, you’ll turn into advertisers’ meat, and end up as a housewife.’
‘But most people do – become housewives, I mean,’ Zephanie said.
‘I know they do – housewife, hausfrau, house-woman, house-keeper, house-minder. Is that what you want? It’s a diddle word, darling. Tell a woman: “woman’s place is in the home”, or “get thee to thy kitchen” and she doesn’t like it; but call it “being a good housewife”, which means exactly the same thing, and she’ll drudge along, glowing with pride. My great-aunt fought, and went to prison several times, for women’s rights; and what did she achieve? A change of technique from coercion to diddle, and a generation of granddaughters who don’t even know they’re being diddled – and probably wouldn’t care more if they did. Our deadliest susceptibility is conformity, and our deadliest virtue is putting up with things as they are. So watch for the diddles, darling. You can’t be too careful about them in a world where the symbol of the joy of living can be a baked bean.’ (p.45)

On the pressure of advertising 2

‘I told myself: “This is the twentieth century, for what it’s worth. It’s not the age of reason, or even the nineteenth century, it’s the era of flummery, and the day of the devious approach. Reason’s gone into the backrooms where it works to devise means by which people can be induced to emote in the desired direction. And when I say people I mean women. To hell with reason.”‘ (Diana Brackley, p.91)

Women are their own worst enemy

‘Aren’t you going to get married, Diana?’
‘Oh, I daresay I shall – one day,’ Diana conceded.
‘But if you don’t, what’ll you do? Will you be like your great-aunt, and fight for women’s rights?’
‘You’ve got it a bit muddled, darling. My great-aunt, and other people’s great-aunts, won all the rights that women need ages ago. All that’s been lacking since then is the social courage to use them. My great-aunt and the rest thought that by technically defeating male privilege they’d scored a great victory. What they didn’t realize is that the greatest enemies of women aren’t men at all, they are women: silly women, lazy women, and smug women. Smug women are the worst; their profession is being women, and they just hate any women who make any other kind of profession a success. It sets up an inferiority-superiority thing in them.’
Zephanie regarded her thoughtfully.
‘I don’t think you like women very much, Diana,’ she decided.
‘Too sweeping, darling. What I don’t like about us is our readiness to be conditioned – the easy way we can be made to be willing to be nothing better than squaws and second-class citizens, and taught to go through life as appendages instead of as people in our own right.’ (p.46)

The beauty industry

‘Well, if you’d spent twelve years working for it, embroiled in a pink-shaded, flower-scented, soft-carpeted, silk-bowed, Cellophane-protected dreamland populated by purring, scheming, hardeyed, grasping, cynical, retractible-clawed bitches who support themselves by assisting other women to employ their secondary sexual characteristics to the best advantage, you’d welcome pretty nearly any kind of change, too.’ (p.124)

Diana’s casual insights into sexism:

‘You can, if necessary, brush off an article slanted at women more easily than one that purported to give reliable news to men.’ (p.153)

‘I don’t want to lead all these women. I’m just making use of them – deceiving them, if you care to say so. The idea of a longer life has an immense superficial appeal to them. Most of them have no notion of what it is really going to mean to them. They don’t see yet that it will make them grow up – that they simply won’t be able to go on for two hundred years leading the nugatory piffling sort of lives that most women do lead; nobody could stand it….

‘They think I’m just offering them more of the same life. I’m not. I’m cheating them.’

‘All my life I’ve been watching potentially brilliant women let their brains, and their talents, rot away. I could weep for the waste of it; for what they might have been, and might have done… But give them two hundred, three hundred years, and they’ll either have to employ those talents to keep themselves sane – or commit suicide out of boredom.’

Of course a modern feminist might well object how patronising it was for a man to write any book like this, claiming to speak for women, and would not be slow to point out the numerous places where 1950s gender stereotypes still occur, even in the thinking of Diana herself, a hundred and one slips of phrase which betray its fundamentally reactionary mindset. It wouldn’t be difficult to dismiss the book as the patronising mansplaining of a stale, pale and male author,  yet another dead white man, modern feminism being so prolific in new insults and abuse.

Still, it’s a really noteworthy achievement for an author who is mostly remembered for his sci fi horror shockers to have devoted so much time and energy to a book entirely setting out to vindicate women, champion women, comment on how women are patronised and marginalised and pressurised by society and manipulated by advertising, a book-length study of an extremely strong, independent woman, a scientist to boot, who makes a great discovery and then isn’t pushed aside by men, but conceives and carries out a series of clever schemes to change the world, who sets the pace and leads the narrative right up to the last scene and the final sentences. Surely this is a remarkable achievement for 1960.


Credit

Trouble With Lichen by John Wyndham was published by Michael Joseph in 1960. All references are to the 1974 Penguin paperback edition (recommended retail price 30p).

Related link

John Wyndham reviews

Other science fiction reviews

Late Victorian

1888 Looking Backward 2000-1887 by Edward Bellamy – Julian West wakes up in the year 2000 to discover a peaceful revolution has ushered in a society of state planning, equality and contentment
1890 News from Nowhere by William Morris – waking from a long sleep, William Guest is shown round a London transformed into villages of contented craftsmen

1895 The Time Machine by H.G. Wells – the unnamed inventor and time traveller tells his dinner party guests the story of his adventure among the Eloi and the Morlocks in the year 802,701
1896 The Island of Doctor Moreau by H.G. Wells – Edward Prendick is stranded on a remote island where he discovers the ‘owner’, Dr Gustave Moreau, is experimentally creating human-animal hybrids
1897 The Invisible Man by H.G. Wells – an embittered young scientist, Griffin, makes himself invisible, starting with comic capers in a Sussex village, and ending with demented murders
1899 When The Sleeper Wakes/The Sleeper Wakes by H.G. Wells – Graham awakes in the year 2100 to find himself at the centre of a revolution to overthrow the repressive society of the future
1899 A Story of the Days To Come by H.G. Wells – set in the same future London as The Sleeper Wakes, Denton and Elizabeth defy her wealthy family in order to marry, fall into poverty, and experience life as serfs in the Underground city run by the sinister Labour Corps

1900s

1901 The First Men in the Moon by H.G. Wells – Mr Bedford and Mr Cavor use the latter’s invention, an anti-gravity material they call ‘Cavorite’, to fly to the moon and discover the underground civilisation of the Selenites, leading up to its chasteningly moralistic conclusion
1904 The Food of the Gods and How It Came to Earth by H.G. Wells – scientists invent a compound which makes plants, animals and humans grow to giant size, prompting giant humans to rebel against the ‘little people’
1905 With the Night Mail by Rudyard Kipling – it is 2000 and the narrator accompanies a GPO airship across the Atlantic
1906 In the Days of the Comet by H.G. Wells – a comet passes through earth’s atmosphere and brings about ‘the Great Change’, inaugurating an era of wisdom and fairness, as told by narrator Willie Leadford
1908 The War in the Air by H.G. Wells – Bert Smallways, a bicycle-repairman from Kent, gets caught up in the outbreak of the war in the air which brings Western civilisation to an end
1909 The Machine Stops by E.M. Foster – people of the future live in underground cells regulated by ‘the Machine’ – until one of them rebels

1910s

1912 The Lost World by Sir Arthur Conan Doyle – Professor Challenger leads an expedition to a plateau in the Amazon rainforest where prehistoric animals still exist
1912 As Easy as ABC by Rudyard Kipling – set in 2065 in a world characterised by isolation and privacy, forces from the ABC are sent to suppress an outbreak of ‘crowdism’
1913 The Horror of the Heights by Arthur Conan Doyle – airman Captain Joyce-Armstrong flies higher than anyone before him and discovers the upper atmosphere is inhabited by vast jellyfish-like monsters
1914 The World Set Free by H.G. Wells – A history of the future in which the devastation of an atomic war leads to the creation of a World Government, told via a number of characters who are central to the change
1918 The Land That Time Forgot by Edgar Rice Burroughs – a trilogy of pulp novellas in which all-American heroes battle ape-men and dinosaurs on a lost island in the Antarctic

1920s

1921 We by Evgeny Zamyatin – like everyone else in the dystopian future of OneState, D-503 lives life according to the Table of Hours, until I-330 wakens him to the truth and they rebel
1925 Heart of a Dog by Mikhail Bulgakov – a Moscow scientist transplants the testicles and pituitary gland of a dead tramp into the body of a stray dog, with disastrous consequences
1927 The Maracot Deep by Arthur Conan Doyle – a scientist, an engineer and a hero are trying out a new bathysphere when the wire snaps and they hurtle to the bottom of the sea, where they discover unimaginable strangeness

1930s

1930 Last and First Men by Olaf Stapledon – mind-boggling ‘history’ of the future of mankind over the next two billion years – surely the vastest vista of any science fiction book
1938 Out of the Silent Planet by C.S. Lewis – baddies Devine and Weston kidnap Oxford academic, Ransom, and take him in their spherical spaceship to Malacandra, as the natives call the planet Mars, where mysteries and adventures unfold

1940s

1943 Perelandra (Voyage to Venus) by C.S. Lewis – Ransom is sent to Perelandra aka Venus, to prevent Satan tempting the planet’s new young inhabitants to a new Fall as he did on earth
1945 That Hideous Strength by C.S. Lewis – Ransom assembles a motley crew of heroes ancient and modern to combat the rise of an evil corporation which is seeking to overthrow mankind
1949 Nineteen Eighty-Four by George Orwell – after a nuclear war, inhabitants of ruined London are divided into the sheep-like ‘proles’ and members of the Party who are kept under unremitting surveillance

1950s

1950 I, Robot by Isaac Asimov – nine short stories about ‘positronic’ robots, which chart their rise from dumb playmates to controllers of humanity’s destiny
1950 The Martian Chronicles – 13 short stories with 13 linking passages loosely describing mankind’s colonisation of Mars, featuring strange, dreamlike encounters with vanished Martians
1951 Foundation by Isaac Asimov – the first five stories telling the rise of the Foundation created by psychohistorian Hari Seldon to preserve civilisation during the collapse of the Galactic Empire
1951 The Illustrated Man – eighteen short stories which use the future, Mars and Venus as settings for what are essentially earth-bound tales of fantasy and horror
1951 The Day of the Triffids by John Wyndham – the whole world turns out to watch the flashing lights in the sky caused by a passing comet and next morning wakes up blind, except for a handful of survivors who have to rebuild human society while fighting off the rapidly growing population of the mobile, intelligent, poison sting-wielding monster plants of the title
1952 Foundation and Empire by Isaac Asimov – two long stories which continue the future history of the Foundation set up by psycho-historian Hari Seldon as it faces attack by an Imperial general, and then the menace of the mysterious mutant known only as ‘the Mule’
1953 Second Foundation by Isaac Asimov – concluding part of the  Foundation Trilogy, which describes the attempt to preserve civilisation after the collapse of the Galactic Empire
1953 Earthman, Come Home by James Blish – the adventures of New York City, a self-contained space city which wanders the galaxy 2,000 years hence, powered by ‘spindizzy’ technology
1953 Fahrenheit 451 by Ray Bradbury – a masterpiece, a terrifying anticipation of a future when books are banned and professional firemen are paid to track down stashes of forbidden books and burn them – until one fireman, Guy Montag, rebels
1953 The Demolished Man by Alfred Bester – a fast-moving novel set in a 24th century New York populated by telepaths and describing the mental collapse of corporate mogul Ben Reich who starts by murdering his rival Craye D’Courtney and becomes progressively more psychotic as he is pursued by telepathic detective, Lincoln Powell
1953 Childhood’s End by Arthur C. Clarke one of my favourite sci-fi novels, a thrilling narrative describing the ‘Overlords’ who arrive from space to supervise mankind’s transition to the next stage in its evolution
1953 The Kraken Wakes by John Wyndham – some form of alien life invades earth in the shape of ‘fireballs’ from outer space which fall into the deepest parts of the earth’s oceans, followed by the sinking of ships passing over the ocean deeps, gruesome attacks of ‘sea tanks’ on ports and shoreline settlements around the world and then, in the final phase, the melting of the earth’s icecaps and global flooding
1954 The Caves of Steel by Isaac Asimov – set 3,000 years in the future when humans have separated into ‘Spacers’ who have colonised 50 other planets, and the overpopulated earth whose inhabitants live in enclosed cities or ‘caves of steel’, and introducing detective Elijah Baley who is tasked with solving a murder mystery
1954 Jizzle by John Wyndham – 15 short stories, from the malevolent monkey of the title story to a bizarre yarn about a tube train which goes to hell, a paychiatrist who projects the same idyllic dream into the minds of hundreds of women around London, to a chapter-length dry run for The Chrysalids
1955 The Chrysalids by John Wyndham – hundreds of years after a nuclear war devastated North America, David Strorm grows up in a rural community run by God-fearing zealots obsessed with detecting mutant plants, livestock and – worst of all – human ‘blasphemies’ – caused by the lingering radiation. But as he grows up, David realises he possesses a special mutation the Guardians of Purity have never dreamed of – the power of telepathy – and he’s not the only one, but when he and his mind-melding friends are discovered, they are forced to flee to the Badlands in a race to survive
1956 The Naked Sun by Isaac Asimov – 3,000 years in the future detective Elijah Baley returns, with his robot sidekick, R. Daneel Olivaw, to solve a murder mystery on the remote planet of Solaria
Some problems with Isaac Asimov’s science fiction
1956 They Shall Have Stars by James Blish – explains the invention, in the near future, of i) the anti-death drugs and ii) the spindizzy technology which allow the human race to colonise the galaxy
1956 The Stars My Destination by Alfred Bester – a fast-paced phantasmagoria set in the 25th century where humans can teleport, a terrifying new weapon has been invented, and tattooed hard-man, Gulliver Foyle, is looking for revenge
1956 The Death of Grass by John Christopher – amid the backdrop of a worldwide famine caused by the Chung-Li virus which kills all species of grass (wheat, barley, oats etc) decent civil engineer John Custance finds himself leading his wife, two children and a small gang of followers out of London and across an England collapsing into chaos and barbarism in order to reach the remote valley which his brother had told him he was going to plant with potatoes and other root vegetables and which he knows is an easily defendable enclave
1956 The Seeds of Time by John Wyndham – 11 science fiction short stories, mostly humorous, satirical, even farcical, but two or three (Survival, Dumb Martian and Time To Rest) which really cut through and linger.
1957 The Midwich Cuckoos by John Wyndham – one night a nondescript English village is closed off by a force field, all the inhabitants within the zone losing consciousness. A day later the field disappears and the villagers all regain consciousness but two months later, all the fertile women in the place realise they are pregnant, and nine months later give birth to identical babies with platinum blonde hair and penetrating golden eyes, which soon begin exerting telepathic control over their parents and then the other villagers. Are they aliens, implanted in human wombs, and destined to supersede Homo sapiens as top species on the planet?
1959 The Triumph of Time by James Blish – concluding novel of Blish’s ‘Okie’ tetralogy in which mayor of New York John Amalfi and his friends are present at the end of the universe
1959 The Sirens of Titan by Kurt Vonnegut – Winston Niles Rumfoord builds a space ship to explore the solar system where encounters a chrono-synclastic infundibula, and this is just the start of a bizarre meandering fantasy which includes the Army of Mars attacking earth and the adventures of Boaz and Unk in the caverns of Mercury
1959 The Outward Urge by John Wyndham – a relatively conventional space exploration novel in five parts which follow successive members of the Troon family over a 200-year period (1994 to 2194) as they help build the first British space station, command the British moon base, lead expeditions to Mars, to Venus, and ends with an eerie ‘ghost’ story

1960s

1960 Trouble With Lichen by John Wyndham – ardent feminist and biochemist Diana Brackley discovers a substance which slows down the ageing process, with potentially revolutionary implications for human civilisation, in a novel which combines serious insights into how women are shaped and controlled by society and sociological speculation with a sentimental love story and passages of broad social satire (about the beauty industry and the newspaper trade)
1961 A Fall of Moondust by Arthur C. Clarke a pleasure tourbus on the moon is sucked down into a sink of moondust, sparking a race against time to rescue the trapped crew and passengers
1961 Consider Her Ways and Others by John Wyndham – Six short stories dominated by the title track which depicts England a few centuries hence, after a plague has wiped out all men and the surviving women have been genetically engineered into four distinct types, the brainy Doctors, the brawny Amazons, the short Servitors, and the vast whale-like mothers into whose body a twentieth century woman doctor is unwittingly transported
1962 The Drowned World by J.G. Ballard – Dr Kerans is part of a UN mission to map the lost cities of Europe which have been inundated after solar flares melted the worlds ice caps and glaciers, but finds himself and his colleagues’ minds slowly infiltrated by prehistoric memories of the last time the world was like this, complete with tropical forest and giant lizards, and slowly losing their grasp on reality.
1962 The Voices of Time and Other Stories – Eight of Ballard’s most exquisite stories including the title tale about humanity slowly falling asleep even as they discover how to listen to the voices of time radiating from the mountains and distant stars, or The Cage of Sand where a handful of outcasts hide out in the vast dunes of Martian sand brought to earth as ballast which turned out to contain fatal viruses. Really weird and visionary.
1962 A Life For The Stars by James Blish – third in the Okie series about cities which can fly through space, focusing on the coming of age of kidnapped earther, young Crispin DeFord, aboard space-travelling New York
1962 The Man in the High Castle by Philip K. Dick In an alternative future America lost the Second World War and has been partitioned between Japan and Nazi Germany. The narrative follows a motley crew of characters including a dealer in antique Americana, a German spy who warns a Japanese official about a looming surprise German attack, and a woman determined to track down the reclusive author of a hit book which describes an alternative future in which America won the Second World War
1962 Mother Night by Kurt Vonnegut – the memoirs of American Howard W. Campbell Jr. who was raised in Germany and has adventures with Nazis and spies
1963 Cat’s Cradle by Kurt Vonnegut – what starts out as an amiable picaresque as the narrator, John, tracks down the so-called ‘father of the atom bomb’, Felix Hoenniker for an interview turns into a really bleak, haunting nightmare where an alternative form of water, ice-nine, freezes all water in the world, including the water inside people, killing almost everyone and freezing all water forever
1964 The Drought by J.G. Ballard – It stops raining. Everywhere. Fresh water runs out. Society breaks down and people move en masse to the seaside, where fighting breaks out to get near the water and set up stills. In part two, ten years later, the last remnants of humanity scrape a living on the vast salt flats which rim the continents, until the male protagonist decides to venture back inland to see if any life survives
1964 The Terminal Beach by J.G. Ballard – Ballard’s breakthrough collection of 12 short stories which, among more traditional fare, includes mind-blowing descriptions of obsession, hallucination and mental decay set in the present day but exploring what he famously defined as ‘inner space’
1964 Dr. Strangelove, or, How I Learned to Stop Worrying and Love the Bomb by Peter George – a novelisation of the famous Kubrick film, notable for the prologue written as if by aliens who arrive in the distant future to find an earth utterly destroyed by the events described in the main narrative
1966 Rocannon’s World by Ursula Le Guin – Le Guin’s first novel, a ‘planetary romance’ or ‘science fantasy’ set on Fomalhaut II where ethnographer and ‘starlord’ Gaverel Rocannon rides winged tigers and meets all manner of bizarre foes in his quest to track down the aliens who destroyed his spaceship and killed his colleagues, aided by sword-wielding Lord Mogien and a telepathic Fian
1966 Planet of Exile by Ursula Le Guin – both the ‘farborn’ colonists of planet Werel, and the surrounding tribespeople, the Tevarans, must unite to fight off the marauding Gaal who are migrating south as the planet enters its deep long winter – not a good moment for the farborn leader, Jakob Agat Alterra, to fall in love with Rolery, the beautiful, golden-eyed daughter of the Tevaran chief
1966 – The Crystal World by J.G. Ballard – Dr Sanders journeys up an African river to discover that the jungle is slowly turning into crystals, as does anyone who loiters too long, and becomes enmeshed in the personal psychodramas of a cast of lunatics and obsessives
1967 The Disaster Area by J.G. Ballard – Nine short stories including memorable ones about giant birds and the man who sees the prehistoric ocean washing over his quite suburb.
1967 City of Illusions by Ursula Le Guin – an unnamed humanoid with yellow cat’s eyes stumbles out of the great Eastern Forest which covers America thousands of years in the future when the human race has been reduced to a pitiful handful of suspicious rednecks or savages living in remote settlements. He is discovered and nursed back to health by a relatively benign commune but then decides he must make his way West in an epic trek across the continent to the fabled city of Es Toch where he will discover his true identity and mankind’s true history
1966 The Anti-Death League by Kingsley Amis
1968 2001: A Space Odyssey a panoramic narrative which starts with aliens stimulating evolution among the first ape-men and ends with a spaceman being transformed into a galactic consciousness
1968 Do Androids Dream of Electric Sheep? by Philip K. Dick – in 1992 androids are almost indistinguishable from humans except by trained bounty hunters like Rick Deckard who is paid to track down and ‘retire’ escaped ‘andys’ – earning enough to buy mechanical animals, since all real animals died long ago
1968 Chocky by John Wyndham – Matthew is the adopted son of an ordinary, middle-class couple who starts talking to a voice in his head who it takes the entire novel to persuade his parents is real and a telepathic explorer from a far distant planet
1969 The Andromeda Strain by Michael Crichton – describes in retrospect, in the style of a scientific inquiry, the crisis which unfolds after a fatal virus is brought back to earth by a space probe and starts spreading uncontrollably
1969 Ubik by Philip K. Dick – in 1992 the world is threatened by mutants with psionic powers who are combated by ‘inertials’. The novel focuses on the weird alternative world experienced by a group of inertials after they are involved in an explosion on the moon
1969 The Left Hand of Darkness by Ursula Le Guin – an envoy from the Ekumen or federation of advanced planets – Genly Ai – is sent to the planet Gethen to persuade its inhabitants to join the federation, but the focus of the book is a mind-expanding exploration of the hermaphroditism of Gethen’s inhabitants, as Genly is forced to undertake a gruelling trek across the planet’s frozen north with the disgraced native lord, Estraven, during which they develop a cross-species respect and, eventually, a kind of love
1969 Slaughterhouse-Five by Kurt Vonnegut – Vonnegut’s breakthrough novel in which he manages to combine his personal memories of being an American POW of the Germans and witnessing the bombing of Dresden in the character of Billy Pilgrim, with a science fiction farrago about Tralfamadorians who kidnap Billy and transport him through time and space – and introduces the catchphrase ‘so it goes’

1970s

1970 Tau Zero by Poul Anderson – spaceship Leonora Christine leaves earth with a crew of fifty to discover if humans can colonise any of the planets orbiting the star Beta Virginis, but when its deceleration engines are damaged, the crew realise they need to exit the galaxy altogether in order to find space with low enough radiation to fix the engines – and then a series of unfortunate events mean they find themselves forced to accelerate faster and faster, effectively travelling forwards through time as well as space until they witness the end of the entire universe – one of the most thrilling sci-fi books I’ve ever read
1970 The Atrocity Exhibition by J.G. Ballard – Ballard’s best book, a collection of fifteen short experimental texts in stripped-down prose bringing together key obsessions like car crashes, mental breakdown, World War III, media images of atrocities and clinical sex
1971 Vermilion Sands by J.G. Ballard – nine short stories including Ballard’s first, from 1956, most of which follow the same pattern, describing the arrival of a mysterious, beguiling woman in the fictional desert resort of Vermilion Sands, the setting for extravagantly surreal tales of the glossy, lurid and bizarre
1971 The Lathe of Heaven by Ursula Le Guin – thirty years in the future (in 2002) America is an overpopulated environmental catastrophe zone where meek and unassuming George Orr discovers that his dreams can alter reality, changing history at will. He comes under the control of visionary neuro-scientist, Dr Haber, who sets about using George’s powers to alter the world for the better, with unanticipated and disastrous consequences
1971 Mutant 59: The Plastic Eater by Kit Pedler and Gerry Davis – a genetically engineered bacterium starts eating the world’s plastic, leading to harum scarum escapades in disaster-stricken London
1972 The Word for World Is Forest by Ursula Le Guin – novella set on the planet Athshe describing its brutal colonisation by exploitative Terrans (who call it ‘New Tahiti’) and the resistance of the metre-tall, furry, native population of Athsheans, with their culture of dreamtime and singing
1972 The Fifth Head of Cerberus by Gene Wolfe – a mind-boggling trio of novellas set on a pair of planets 20 light years away, the stories revolve around the puzzle of whether the supposedly human colonists are, in fact, the descendants of the planets’ shape-shifting aboriginal inhabitants who murdered the first earth colonists and took their places so effectively that they have forgotten the fact and think themselves genuinely human
1973 Crash by J.G. Ballard – Ballard’s most ‘controversial’ novel, a searingly intense description of its characters’ obsession with the sexuality of car crashes, wounds and disfigurement
1973 Rendezvous With Rama by Arthur C. Clarke – in 2031 a 50-kilometre-long object of alien origin enters the solar system, so the crew of the spaceship Endeavour are sent to explore it in one of the most haunting and evocative novels of this type ever written
1973 Breakfast of Champions by Kurt Vonnegut – Vonnegut’s longest and most experimental novel with the barest of plots and characters allowing him to sound off about sex, race, America, environmentalism, with the appearance of his alter ego Kilgore Trout and even Vonnegut himself as a character, all enlivened by Vonnegut’s own naive illustrations and the throwaway catchphrase ‘And so on…’
1973 The Best of John Wyndham 1932 to 1949 – Six rather silly short stories dating, as the title indicates, from 1932 to 1949, with far too much interplanetary travel
1974 Concrete Island by J.G. Ballard – the short and powerful novella in which an advertising executive crashes his car onto a stretch of wasteland in the juncture of three motorways, finds he can’t get off it, and slowly adapts to life alongside its current, psychologically damaged inhabitants
1974 Flow My Tears, The Policeman Said by Philip K. Dick – America after the Second World War is a police state but the story is about popular TV host Jason Taverner who is plunged into an alternative version of this world where he is no longer a rich entertainer but down on the streets among the ‘ordinaries’ and on the run from the police. Why? And how can he get back to his storyline?
1974 The Dispossessed by Ursula Le Guin – in the future and 11 light years from earth, the physicist Shevek travels from the barren, communal, anarchist world of Anarres to its consumer capitalist cousin, Urras, with a message of brotherhood and a revolutionary new discovery which will change everything
1974 Inverted World by Christopher Priest – vivid description of a city on a distant planet which must move forwards on railway tracks constructed by the secretive ‘guilds’ in order not to fall behind the mysterious ‘optimum’ and avoid the fate of being obliterated by the planet’s bizarre lateral distorting, a vivid and disturbing narrative right up until the shock revelation of the last few pages
1975 High Rise by J.G. Ballard – an astonishingly intense and brutal vision of how the middle-class occupants of London’s newest and largest luxury, high-rise development spiral down from petty tiffs and jealousies into increasing alcohol-fuelled mayhem, disintegrating into full-blown civil war before regressing to starvation and cannibalism
1976 The Alteration by Kingsley Amis – a counterfactual narrative in which the Reformation never happened and so there was no Enlightenment, no Romantic revolution, no Industrial Revolution spearheaded by Protestant England, no political revolutions, no Victorian era when democracy and liberalism triumphed over Christian repression, with the result that England in 1976 is a peaceful medieval country ruled by officials of the all-powerful Roman Catholic Church
1976 Slapstick by Kurt Vonnegut – a madly disorientating story about twin freaks, a future dystopia, shrinking Chinese and communication with the afterlife
1979 The Unlimited Dream Company by J.G. Ballard – a strange combination of banality and visionary weirdness as an unhinged young man crashes his stolen plane in suburban Shepperton, and starts performing magical acts like converting the inhabitants into birds, conjuring up exotic foliage, convinced he is on a mission to liberate them
1979 Jailbird by Kurt Vonnegut – the satirical story of Walter F. Starbuck and the RAMJAC Corps run by Mary Kathleen O’Looney, a baglady from Grand Central Station, among other satirical notions, including the news that Kilgore Trout, a character who recurs in most of his novels, is one of the pseudonyms of a fellow prisoner at the gaol where Starbuck ends up serving a two year sentence, one Dr Robert Fender

1980s

1980 Russian Hide and Seek by Kingsley Amis – set in an England of 2035 after a) the oil has run out and b) a left-wing government left NATO and England was promptly invaded by the Russians in the so-called ‘the Pacification’, who have settled down to become a ruling class and treat the native English like 19th century serfs
1980 The Venus Hunters by J.G. Ballard – seven very early and often quite cheesy sci-fi short stories, along with a visionary satire on Vietnam (1969), and then two mature stories from the 1970s which show Ballard’s approach sliding into mannerism
1981 The Golden Age of Science Fiction edited by Kingsley Amis – 17 classic sci-fi stories from what Amis considers the ‘Golden Era’ of the genre, basically the 1950s
1981 Hello America by J.G. Ballard – a hundred years from now an environmental catastrophe has turned America into a vast desert, except for west of the Rockies which has become a rainforest of Amazonian opulence, and it is here that a ragtag band of explorers from old Europe discover a psychopath has crowned himself ‘President Manson’, revived an old nuclear power station to light up Las Vegas and plays roulette in Caesar’s Palace to decide which American city to nuke next
1981 The Affirmation by Christopher Priest – an extraordinarily vivid description of a schizophrenic young man living in London who, to protect against the trauma of his actual life (father died, made redundant, girlfriend committed suicide) invents a fantasy world, the Dream Archipelago, and how it takes over his ‘real’ life
1982 Myths of the Near Future by J.G. Ballard – ten short stories showing Ballard’s range of subject matter from Second World War China to the rusting gantries of Cape Kennedy
1982 2010: Odyssey Two by Arthur C. Clarke – Heywood Floyd joins a Russian spaceship on a two-year journey to Jupiter to a) reclaim the abandoned Discovery and b) investigate the monolith on Japetus
1984 Empire of the Sun by J.G. Ballard – his breakthrough book, ostensibly an autobiography focusing on this 1930s boyhood in Shanghai and then incarceration in a Japanese internment camp, observing the psychological breakdown of the adults around him: made into an Oscar-winning movie by Steven Spielberg: only later did it emerge that the book was intended as a novel and is factually misleading
1984 Neuromancer by William Gibson – Gibson’s stunning debut novel which establishes the ‘Sprawl’ universe, in which burnt-out cyberspace cowboy, Case, is lured by ex-hooker Molly into a mission led by ex-army colonel Armitage to penetrate the secretive corporation, Tessier-Ashpool, at the bidding of the vast and powerful artificial intelligence, Wintermute
1986 Burning Chrome by William Gibson – ten short stories, three or four set in Gibson’s ‘Sprawl’ universe, the others ranging across sci-fi possibilities, from a kind of horror story to one about a failing Russian space station
1986 Count Zero by William Gibson – second in the ‘Sprawl trilogy’: Turner is a tough expert at kidnapping scientists from one mega-tech corporation for another, until his abduction of Christopher Mitchell from Maas Biolabs goes badly wrong and he finds himself on the run, his storyline dovetailing with those of sexy young Marly Krushkhova, ‘disgraced former owner of a tiny Paris gallery’ who is commissioned by the richest man in the world to track down the source of a mysterious modern artwork, and Bobby Newmark, self-styled ‘Count Zero’ and computer hacker
1987 The Day of Creation by J.G. Ballard – strange and, in my view, profoundly unsuccessful novel in which WHO doctor John Mallory embarks on an obsessive quest to find the source of an African river accompanied by a teenage African girl and a half-blind documentary maker who films the chaotic sequence of events
1987 2061: Odyssey Three by Arthur C. Clarke – Spaceship Galaxy is hijacked and forced to land on Europa, moon of the former Jupiter, in a ‘thriller’ notable for Clarke’s descriptions of the bizarre landscapes of Halley’s Comet and Europa
1988 Memories of the Space Age Eight short stories spanning the 20 most productive years of Ballard’s career, presented in chronological order and linked by the Ballardian themes of space travel, astronauts and psychosis
1988 Running Wild by J.G. Ballard – the pampered children of a gated community of affluent professionals, near Reading, run wild and murder their parents and security guards
1988 Mona Lisa Overdrive by William Gibson – third of Gibson’s ‘Sprawl’ trilogy in which street-kid Mona is sold by her pimp to crooks who give her plastic surgery to make her look like global simstim star Angie Marshall, who they plan to kidnap; but Angie is herself on a quest to find her missing boyfriend, Bobby Newmark, one-time Count Zero; while the daughter of a Japanese gangster, who’s been sent to London for safekeeping, is abducted by Molly Millions, a lead character in Neuromancer

1990s

1990 War Fever by J.G. Ballard – 14 late short stories, some traditional science fiction, some interesting formal experiments like Answers To a Questionnaire from which you have to deduce the questions and the context
1990 The Difference Engine by William Gibson and Bruce Sterling – in an alternative version of history, Victorian inventor Charles Babbage’s design for an early computer, instead of remaining a paper theory, was actually built, drastically changing British society, so that by 1855 it is led by a party of industrialists and scientists who use databases and secret police to keep the population suppressed
1991 The Kindness of Women by J.G. Ballard – a sequel of sorts to Empire of the Sun which reprises the Shanghai and Japanese internment camp scenes from that book, but goes on to describe the author’s post-war experiences as a medical student at Cambridge, as a pilot in Canada, his marriage, children, writing and involvement in the avant-garde art scene of the 1960s and 70s: though based on  his own experiences the book is overtly a novel focusing on a small number of recurring characters who symbolise different aspects of the post-war world
1993 Virtual Light by William Gibson – first of Gibson’s Bridge Trilogy, in which cop-with-a-heart-of-gold Berry Rydell foils an attempt by crooked property developers to rebuild post-earthquake San Francisco
1994 Rushing to Paradise by J.G. Ballard – a sort of rewrite of Lord of the Flies in which a number of unbalanced environmental activists set up a utopian community on a Pacific island, ostensibly to save the local rare breed of albatross from French nuclear tests, but end up going mad and murdering each other
1996 Cocaine Nights by J. G. Ballard – sensible, middle-class Charles Prentice flies out to a luxury resort for British ex-pats on the Spanish Riviera to find out why his brother, Frank, is in a Spanish prison charged with murder, and discovers the resort has become a hotbed of ‘transgressive’ behaviour – i.e. sex, drugs and organised violence – which has come to bind the community together
1996 Idoru by William Gibson – second novel in the ‘Bridge’ trilogy: Colin Laney has a gift for spotting nodal points in the oceans of data in cyberspace, and so is hired by the scary head of security for a pop music duo, Lo/Rez, to find out why his boss, the half-Irish singer Rez, has announced he is going to marry a virtual reality woman, an idoru; meanwhile schoolgirl Chia MacKenzie flies out to Tokyo and unwittingly gets caught up in smuggling new nanotechnology device which is the core of the plot
1999 All Tomorrow’s Parties by William Gibson – third of the Bridge Trilogy in which main characters from the two previous books are reunited on the ruined Golden Gate bridge, including tough ex-cop Rydell, sexy bike courier Chevette, digital babe Rei Toei, Fontaine the old black dude who keeps an antiques shop, as a smooth, rich corporate baddie seeks to unleash a terminal shift in the world’s dataflows and Rydell is hunted by a Taoist assassin

2000s

2000 Super-Cannes by J.G. Ballard – Paul Sinclair packs in his London job to accompany his wife, who’s landed a plum job as a paediatrician at Eden-Olympia, an elite business park just outside Cannes in the South of France; both are unnerved to discover that her predecessor, David Greenwood, one day went to work with an assault rifle, shot dead several senior executives before shooting himself; when Paul sets out to investigate, he discovers the business park is a hotbed of ‘transgressive’ behaviour i.e. designer drugs, BDSM sex, and organised vigilante violence against immigrants down in Cannes, and finds himself and his wife being sucked into its disturbing mind-set
2003 Pattern Recognition by William Gibson – first of the ‘Blue Ant’ trilogy, set very much in the present, around the London-based advertising agency Blue Ant, founded by advertising guru Hubertus Bigend who hires Cayce Pollard, supernaturally gifted logo approver and fashion trend detector, to hunt down the maker of mysterious ‘footage’ which has started appearing on the internet, a quest that takes them from New York and London, to Tokyo, Moscow and Paris
2007 Spook Country by William Gibson – second in the ‘Blue Ant’ trilogy, set in London and featuring many of the characters from its immediate predecessor, namely Milgrim the drug addict and ex-rock singer Hollis Henry
2008 Miracles of Life by J.G. Ballard – right at the end of his life, Ballard wrote a straightforward autobiography in which he makes startling revelations about his time in the Japanese internment camp (he really enjoyed it!), insightful comments about science fiction, but the real theme is his moving expressions of love for his three children

Richard Dawkins and Christianity

Richard Dawkins’s anti-Christianity

Dawkins obviously has a psychological problem with Christian believers. He won’t stop or let up in his attacks on the ‘foolish’, ‘misguided’ Christians and creationists who persist in their religious faith – despite the theory of evolution having provided a comprehensive answer to how life on earth originated but, above all, on why it has proliferated, become so diverse, and is so intricately interlinked, giving such an appearance of wonderful ‘design’ that the badly-educated or wilfully ignorant persist in claiming there must be an Omnipotent designer of it all.

‘Wrong wrong wrong!’ as Dawkins puts it with typical subtlety puts it in River Out of Eden.

Dawkins has devoted most of his adult life to writing a series of books which effectively repeat the same arguments against this kind of Christian obscurantism over and over again:

  • The Blind Watchmaker
  • River Out of Eden
  • Climbing Mount Improbable
  • Unweaving the Rainbow
  • A Devil’s Chaplain
  • The God Delusion
  • The Greatest Show on Earth: The Evidence for Evolution
  • The Magic of Reality: How We Know What’s Really True
  • Science in the Soul: Selected Writings of a Passionate Rationalist

All of which lead up to his latest book, Outgrowing God: A Beginner’s Guide, published just last year as he entered his 78th year.

What motivates Richard Dawkins’s anti-Christianity

What drives this unyielding commitment to attack, criticise, undermine and ridicule Christians and creationists at every available opportunity?

Well, consider this excerpt from Dawkins’s Wikipedia article:

From 1954 to 1959 Dawkins attended Oundle School in Northamptonshire, an English public school with a distinct Church of England flavour, where he was in Laundimer house… Dawkins describes his childhood as ‘a normal Anglican upbringing’. He embraced Christianity until halfway through his teenage years, at which point he concluded that the theory of evolution was a better explanation for life’s complexity, and ceased believing in a god…

‘An English public school with a distinct Church of England flavour’. Aha.

In a nutshell, I think Dawkins argues so fiercely and unrelentingly with Christians, and with all the Christian attempts to adapt the theory of evolution to Christian belief, because he is arguing with his own younger self.

This explains why the arguing is so ubiquitous – why he finds The Enemy everywhere he looks – because the Enemy is in his own mind.

And it explains why the war can never end – because the young Dawkins’s naive and earnest Christian belief will be with him, dogging his every thought, like an unwanted Mr Hyde, until he dies.

It explains why Dawkins never takes on anti-evolutionary believers from other faiths, such as Jews, Muslims, Hindus and so on, and entirely restricts his obsessive attacks to Christian anti-evolutionists.

And it explains why the cast of straw men he sets out to demolish consists almost exclusively of Church of England bishops and American fundamentalists – because these are Protestant Christians, Christians from his own Anglican tribe.

Richard Dawkins’s Christian turn of thought

It also explains something else about The Blind Watchmaker and River Out of Eden, which is unexpected, counter-intuitive and easy to overlook.

This is that, amid the endless analogies, metaphors, comparisons and parallels that Dawkins is constantly drawing in order to make his polemical anti-creationist points, he still automatically invokes Christian examples, stories and texts – and here’s the most telling point – sometimes in a very positive light.

At these moments in the books, you can envision the bright-eyed schoolboy Dawkins, proudly taking part in each Sunday’s Morning Service at his Anglican public school, peeping through the text.

His fundamental attachment to Christian tropes pops up all over the place. Take the title of the book, River Out of Eden – why bring Eden into it at all? Why Christianise the story of DNA?

Same with ‘African Eve’ and ‘Mitochondrial Eve’, terms applied to the hypothetical female ancestor from which all currently living humans are supposedly descended… Why introduce the misleading word ‘Eve’ into it at all? Why piggy-back on Christian myth?

Casually he says a person’s DNA may be compared to their ‘family Bible’ (p.44) and that the mitochondrial DNA within our cells can be compared to the ‘Apocrypha’ of the family Bible (p.55). I wonder how many modern readers know, unprompted, what the Apocrypha are.

Later he casually mentions that the famous Big Bang which brought the universe into being ‘baptised time and the universe’ (p.168). Baptised?

Why reinforce the framework of Christian ideology like this, with a continual drizzle of Christian references – why not create entirely new metaphors and concepts?

Take the passage which purports to explain how the process of sex mixes up the parents’ DNA as it passes into their progeny. Within a sentence of explaining that this is his subject, Dawkins veers off to compare the mixing up of DNA to the textual history of the Song of Songs from the Bible.

Why? Does he really imagine his secular, multi-cultural audience will be sufficiently familiar with the text of The Song of Songs to take his point about changes and mutations in it? For the Song, he tells us:

contains errors – mutations – especially in translation: ‘Take us the foxes, the little foxes, that spoil the vines’ is a mistranslation, even though a lifetime’s repetition has given it a haunting appeal of its own, which is unlikely to be matched by the more correct: ‘Catch for us the fruit bats, the little fruit bats…’ (p.45)

‘A lifetime’s repetition has given it a haunting appeal’? A lifetime’s repetition by who, exactly? Have you spent a lifetime repeating these words from The Song of Songs? I haven’t.

This is pure autobiography and gives us a window into Richard’s mind and – it is my contention – demonstrates that Dawkins is coming from a far more deeply rooted Christian worldview than any of his secular readers.

Take another, longer example – the extraordinary passage in The Blind Watchmaker where Dawkins devotes a chapter of the book to arguing against the newish theory of evolution by punctuated equilibrium which had been proposed by paleontologists Niles Eldridge and Stephen Jay Gould in the early 1970s.

But here’s how he starts the chapter on this subject: he asks the reader to imagine themselves in the scholarly field of ancient history, and to imagine a new scholarly paper which has just been published and which takes a literal interpretation of the story of the 40 years the ancient Israelites spent wandering in the wilderness after their escape from Egypt and before they reached the Promised Land.

Dawkins goes into loads of detail about what this hypothetical paper would contain: He explains that the paper takes the claim that the ancient Israelites took 40 years to travel from the borders of Egypt to what is modern-day Israel at literal face value and then works out that the travelling horde must have covered about 25 yards a day, in other words, one yard an hour.

This is so patently absurd that the hypothetical ancient historian in this hypothetical paper Dawkins has invented, dismisses the entire story of the Exodus as a ridiculous myth, and this is what has rattled the cages of the scholarly world of ancient historians and brought it to the attention of the world’s media – in Dawkins’s made-up analogy.

At the end of two pages devoted to elaborately working out all the details of this extended analogy, Dawkins finally announces that this literalistic ancient historian’s approach is precisely the approach Eldridge and Gould take towards evolution in their theory of punctuated equilibrium – taking the physical facts (of the patchy fossil record) literally, in order to ridicule the larger theory of neo-Darwinism (neo-Darwinism is the twentieth-century synthesis of Darwin’s original theory with the Mendelian genetics which provide the mechanism by which it works, later confirmed by the discovery of the structure of DNA in 1953; it is, strictly speaking, this neo-Darwinism which Dawkins is at such pains to defend).

Anyway:

1. I couldn’t believe Dawkins wasted so much space on such a far-fetched, fantastical, long-winded and, in the end, completely useless analogy (Stephen Jay Gould’s theory of punctuated evolution is like a hypothetical scholar of Bible history coming up with a new interpretation of the Book of Exodus!)

2. But for my purposes in this review, what is really telling about the passage is the way that, when he’s not consciously attacking it, Dawkins’s religious education gave him such a deep familiarity with Christian stories and the prose of the King James Bible and the Book of Prayer – that he cannot escape them, that his mind automatically reaches to them as his first analogy for anything.

And 3. that Dawkins expects his readers to be so equally imbued with a comprehensive knowledge of Christian stories and texts that he just assumes the best analogy for almost anything he wants to explain will be a Christian analogy.

Other examples of Dawkins’s Christian turn of mind

In the last third of River Out of Eden Dawkins introduces the rather abstruse idea of a ‘utility function’ which is, apparently, a concept from engineering which means ‘that which must be maximised’.

When it comes to life and evolution Dawkins says it is often useful to apply this concept to various attributes of living organisms such as the peacock’s tail, the extraordinary life-cycles of queen bees and so on, in order to understand the function they perform.

But then he staggered me by going on to say:

A good way to dramatise our task is to imagine that living creatures were made by a Divine Engineer and try to work out, by reverse engineering, what the engineer was trying to maximise: What was God’s Utility Function? (p.122)

And in fact this entire 44-page-long chapter is titled God’s Utility Function.

This flabbergasted me. The whole point of his long, exhausting book The Blind Watchmaker was to explain again and again, in countless variations, how the complex life forms we see around us were emphatically NOT designed by a creator God, but are the result of countless small mutations and variations naturally produced in each new generation of organism, which are selected out by the environment and other organisms, so that only the ones which help an organism adapt to its environment survive.

So why is he now asking the reader to imagine a God which is a Divine Engineer and Grand Designer?!!!!

Similarly, in Unweaving The Rainbow, which I’ve just read, he starts the rambling chapter about DNA finger-printing with a quote about lawyers from the Gospel of Saint Luke. Why?

And compares the lineage of DNA down the billennia to God making his promise to Abraham that his seed will inhabit the land, going on to give the complete quotation.

When he wants to cite a date from ancient history, it’s none of the acts of the ancient Greeks or Romans which spring to mind but but, of course, the birth of Christ, a handy two thousand years ago.

Continually, throughout all his books, the Christian framework, Christian dates, Christian stories, Christian quotations and Christian turns of phrase recur again and again.

Conclusion

In conclusion, you could argue, a little cheekily, that although Dawkins’s conscious mind and intentions and numerous books and lectures and TV programmes are all directed (with monotonous obsessiveness) at countering and undermining Christian belief – his unconscious mind, his boyhood memories, his love of the rhythms and images of the Christian Bible – mean that the Christian mythos, its legends and stories and even particular phrases from its holy texts, continually recur to him as his first choice for comparisons and analogies, and that as a result – unwittingly – he is reinforcing and re-embedding the very thing he claims to want to overthrow.

You could argue that Richard Dawkins is a fundamentally Christian author.


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Unweaving the Rainbow by Richard Dawkins (1998)

Here is another analogy… (p.12)

Although this book is over 20 years old, the issues it addresses (the anti-scientific tendency of much traditional literature and the inappropriate use of poetic writing in bogus pseudo-science – versus the hard scientific fact and clear scientific thinking Dawkins promotes) are still very current, and since Dawkins is still writing books attacking non-scientific ways of looking at the world (such as his most recent tome, Outgrowing God, published just last year) I think it’s still worth reviewing this one as an analysis of his overall style and approach.

The aim

The full title is Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder and the book’s purpose is simple: For thousands of years humans have written poetry or concocted religious myths and symbols to explain the puzzling world around them. But (Dawkins says) the scientific worldview as we now have it explains more or less everything about the world around us from bacteria to supernovas and, if properly understood, is far more beautiful and inspiring than the poetry, myths and legends it supersedes.

My advice

However, in my opinion, if you want to be inspired, watch a David Attenborough documentary about the natural world or a Brian Cox one about the stars, because this book is a hilariously silly, shallow, ragbag of random quotes, fragments of science mixed up with countless personal anecdotes, snippets from newspapers or TV and, above all, a relentless stream Richard Dawkins’s pet peeves and trite opinions.

Do not read this book.

Dawkins shares his opinion of modern journalists (lamentably anti-science)

Dawkins opens the book with a sustained attack on a shopping list of contemporary authors who have written disparagingly about science, including Bernard Levin (who once wrote an article specifically about Dawkins God, Me and Mr Dawkins 11 October 1996 – hence the enmity), Simon Jenkins, A.A. Gill, Fay Weldon (author of a ‘hymn of hate’ against science in the Daily Telegraph) and so on and so on.

Dawkins quotes articles in the newspapers, or letters he has received, or questions he gets asked at the end of his lectures, or anecdotes about students of his, to demonstrate that anti-scientific prejudice and ignorance is everywhere – There are creationists under the bed and anti-evolutionists hiding in the closet. It isn’t safe to turn on the TV or open a newspaper without someone spouting unscientific rubbish or promoting astrology or showing the deepest scientific illiteracy. Fools! Knaves! Dawkins has no patience with error.

This is dramatically, profoundly, hugely wrong. (p.90)

Dawkins shares his opinion of British poets (lamentably anti-science)

And then – oh dear, oh dear – Dawkins takes it upon himself to be the judge of a raft of classic poets including Keats, Coleridge or Wordsworth, Blake or Yeats or Lawrence.

Dawkins has located quotes from all of these luminaries lamenting the ‘death of romance’ and the role science has played in ‘dis-enchanting the world’ so, as usual, Richard loses no time in telling us that they were all dead wrong in thinking science dis-enchants the world: if only they’d understood modern science, they’d have written poetry ten times as good!!

Dawkins then goes on to prove that he has absolutely no feel for poetic writing or for the luminous quality of poetry:

  1. by the way he quotes schoolboy tags and the most obvious ‘greatest hits’ moments from the most obvious Great Poets
  2. by the way he treats poems as rhythmic verse i.e you can do a prose summary, and then evaluate them on whether or not they show the ‘correct’ attitude to the scientific worldview
  3. and by the way he has rummaged through the diaries and letters and table talk of the Great Poets to find quotes of them stating anti-scientific or anti-rationalist opinions

Which he considers case closed. He cannot entertain the idea that poetry might not be written to put forward clearly defined and logical points of view, but might be an alternative way of perceiving and expressing the world and what it is to be human…

He refers to D.H. Lawrence who (allegedly) refused to believe that moonlight is reflected sunlight (that sounds too pat and too stupid to be true), but even if it were, you kind of know what Lawrence is talking about. We have evolved over tens of millions of years to find night-time eerie and the changing shape and movement of the moon uncanny. Is it possible that part of a poet’s role is to respect ancient beliefs, to excavate and re-express deep ancestral feelings, no matter how irrational?

Not in Dawkins’s view. No! They were all wrong wrong wrong about science and deserve to be sent to the back of the class. He speculates that:

Keats, like Yeats, might have been an even better poet if he had gone to science from some of his inspiration. (p.27)

If only the Great Poets were more like, well, like Richard Dawkins!

Dawkins’s bêtes noirs and pet peeves

He fills the book with his own Daily Mail prejudices and bêtes noirs.

Post-modernism is rubbish Once again we get his shallow critique of ‘post-modernism’ and ‘cultural relativism’ – ‘the meaningless wordplays of modish francophone savants‘ – which he dismisses in a sentence as existing merely ‘to impress the gullible’ (p.41).

Now maybe a lot of French post-war philosophy is pretentious twaddle, but, for example, Derrida’s attempt to rethink the entire tradition of writing as a way of encoding authority which constantly undermines itself because of the looseness and deeply unfinishable nature of writing, or Foucault’s histories of how power is wielded by supposedly ‘objective’ academic disciplines and public institutions, or Roland Barthes’ explorations of how texts have lives of their own, determined by structures or levels of activity which have hitherto been overlooked – these are all fascinating intellectual endeavours, certainly more worth spending time reading about than the Daily Mail philistinism of Dr D.

It’s a telling irony that soon after a passage attacking writers and journalists (Bernard Levin, Simon Jenkins et al) for their shallow, ignorant dismissal of science as being a worldview which they don’t like — Dawkins himself carries out just such a shallow, ignorant dismissal of post-modern philosophy, for being a worldview which he doesn’t like.

Could it be that there are multiple worldviews, countless worldviews, and that we get along best by enjoying their diversity? No! Wrong wrong wrong!

Children’s book awards are vulgar Dawkins gives an account of attending an awards ceremony for children’s science books where the audience was encouraged to make insect noises, which he found insufferably ‘vulgar’.

Computer games are vulgar In much the same way, in The Blind Watchmaker, he dismissed ‘vulgar’ arcade computer games (not as dignified and worthy as the computer game he had devised, of course).

The ‘Top 20’ shows how vulgar people are This kind of lofty condemnation of ‘popular’ interests and tastes comes, of course, from a long line of lofty and contemptuous Oxford intellectuals, and sits alongside his fastidious disapproval of the so-called ‘Top 40’ and how easy it is to promote ‘worthless pop singles, an attitude of fastidious elitism which made me laugh at the end of The Blind Watchmaker. Later on he finds the space, for obscure personal reasons, to go out of his way to tell us that the activity of bodybuilding is an ‘odd minority culture’. Possibly. But not as odd as writing a book supposedly about science and going out of your way to include a paragraph disapproving of body building.

The X-Files is anti-scientific Dawkins takes the time to explain why he dislikes the popularity of the TV show The X-Files – namely, because of the way it foregrounds the spooky, irrational explanations for the weird occurrences it depicts (p.28) – which is so frightfully anti-science.

Douglas Adams is masterly By contrast, he wants us to know that he approves of the ‘masterly’ science comedies of Douglas Adams (p.29).

Science fiction is serious literature! Science fiction by the likes of Arthur C. Clarke, Isaac Asimov et al:

seems to me to be an important literary form in its own right, snobbishly underrated by some scholars of literature (p.27)

Oh yes, if Dawkins ran literature departments, things would be different! Out with Derrida and Barthes, in with Douglas Adams and Isaac Asimov!

Dr Dolittle is not racist Dawkins finds time to share his opinion that Hugh Lofting’s Dr Dolittle books do have a little racism in them, but then that was the universal worldview of the 1920s, so it is silly for ‘pompously correct librarians’ to ban them. And, anyway, Dolittle’s love of animals is superior to the speciesism which even the most politically correct of our own time are still prey to (p.53).

Ruskin didn’t understand science I was actively upset when Dawkins quotes a passage of Ruskin about how people prefer myths and stories to the cold empirical facts – and then goes on to ridicule Ruskin’s attitude not by countering his views but by retelling the hoary old anecdote about the great critic and social reformer’s disastrous wedding night.

It stood out to me as a moment of gross insensitivity and schoolboy bullying. Ruskin was a genius, who struggled to transform the way the philistine British thought about art and design and handed his cause on to the young William Morris. To drag up this hackneyed anecdote is in the worst possible vein of Daily Mail ad hominem philistinism.

Summary

a) Dawkins is a modern reincarnation of just the kind of literal-minded, unbending, unsympathetic and impenetrably dense philistine who forced so many of the Great Poets – Shelley and Byron and Browning, Lawrence and Auden – to flee claustrophobic, puritanical, judgemental England for hotter, more laid-back climes.

b) There seems to be no subject too trivial or too minor for Dawkins not to be able to use it as the pretext to share with the reader his trite and obvious opinions and prejudices, or to prompt another anecdote from his endless store of ‘fascinating’ encounters.

Imagine if David Attenborough interrupted his voiceover about humming birds or polar bears to share an anecdote about a distinguished professor he had a squabble with over dinner at his Oxford college, or took a minute to explain to his viewers why Star Trek is better than Dr Who, or why Douglas Adams’ novels are criminally under-rated.

You’d think he’d gone mad. But that’s what most of this book is like.

Snobbism

Although Dawkins goes out of his way to sound reasonable he can’t help quite frequently sounding like a snob, fastidiously distancing himself from the ghastly taste of the mob. Richard – alongside the Daily Mail – laments how standards have slipped and once-mighty institutions have pandered to popular taste. O Tempora! O mores!

In his chapter rubbishing horoscopes and astrology, Dawkins quotes surveys in which most people say they read horoscopes just for entertainment:

Their taste in what constitutes entertaining fiction is evidently different from mine!

Indeed. Dawkins has told us several times that he cycles through the streets of leafy Oxford. I wonder if he’s ever thought about people like me who have to fight their way onto over-crowded tube trains, or flop exhausted at the end of the day onto a muggy bus, brain dead and pick up a copy of the Metro or Standard to leaf through, treating the horoscopes as much the same as all the other brainless twaddle in it which helps pass the time if you are very, very tired. Different strokes for different folks. Live and let live, maybe…

I chortled when he referred to the Radio Times as ‘that once-respected organ of the BBC’ (p.124). Could anyone sound more pompous?

After taking part in a BBC programme promoting a faith healer who claimed to be the reincarnation of a 2,000-year-old dead doctor, Dawkins clashed with the commissioning editor of this programme. He was horrified that the BBC should:

lend the weight of its long built-up reputation by appearing to accept the fantasy at face value (pp.125-6)

It’s so often the BBC which draws the ire of the Mrs Angry’s from Tunbridge Wells… and so it is for Dawkins. I smiled when he described David Frost as:

a veteran British television personality whom some government saw fit to knight… (p.126)

‘Whom’. I know it’s technically correct but I don’t like using ‘whom’ precisely because Dawkins is typical of the kind of people who still use it, the kind of people who perpetually think the BBC is going to the dogs.

The long chapter demolishing astrologers and fake magicians is an orgy of supercilious superiority to the immoral tricksters who make money be exploiting a gullible public, aided and abetted by intelligent people in places like the BBC who really should know better!

Dawkins’s personal stories and gossip

I’ll begin with a personal anecdote. (p.138)

The book is jam packed with chatty stories and anecdotes from people he’s met, and letters he’s received, and newspapers articles he’s read, and debates he’s taken part in, and lectures he’s given, and children he’s chatted to, and anecdotes about his wife, and his mother-in-law, and his parents, and uncle and aunt.

  • I am told on good authority that defence lawyers in the United States sometimes object to jury candidates on the grounds that they have had a scientific education (p.83)
  • A colleague tells me of a time when he was up for selection on a jury… (p.84)
  • I had a schoolfriend who claimed that he could recognise any member of the 80-strong residence in which we lived purely by listening to their footsteps. (p.88)
  • I had another friend from Switzerland who claimed that when she walked into a room she could tell, by smell, which members of her circle of acquaintances had just left the room. (p.88)
  • I once received a lawyer’s bill, the last item of which was ‘Time spent making out this bill’ (p.106)
  • My wife Lalla Ward recalls an occasion when an American starlet approached the director of the film they were both working on with a ‘Gee, Mr Preminger, what sign are you?’ and received the immortal rebuff, in a thick Austrian accent, ‘I am a Do Not Disturrrb sign.’ (p.118)
  • I once met a woman who was employed full time to invent these stories [Elvis sighted on Mars-type stories] for an American publication… (p.124)
  • I recall an entertaining dinner with a philosopher who told me the following story: One day in church he noticed that a priest, in a kneeling position, was hovering nine inches above the church floor. (p.133)
  • I remember once trying to amuse a six-year-old child at Christmas time by reckoning with her how long it would take Father Christmas to go down all the chimneys in the world. (p.141)
  • I used a similar illustration in one of my Royal Institution Christmas lectures in 1991. (p.145)
  • My wife once bought for her mother a beautiful antique watch with a pink face. (p.154)
  • During this particular minute, my thoughts have strayed to a schoolfellow called Haviland (I don’t remember his Christian name, not what he looked like) whom I haven’t seen or thought of for 45 years. (p.159)
  • Daniel Dennett has told me of a conversation with a philosopher colleague who had read Wonderful Life as arguing that the Cambrian phyla did not have a common ancestor – that they had sprung up as independent origins of life! (p.207)

He spends a page and a half describing the time his parents persuaded little Richard and his sister to put on blindfolds and led them out to the garden where they sat them in a wooden frame which they persuaded the children was an airplane, trundled it along the ‘runway’ and then lifted it into the air and zoomed it around the garden, sometimes brushing against low-hanging branches of trees.

This anecdote is the basis of a couple of pages of complete speculation about why credulity, the ability to believe anything they’re told, might be an evolutionary advantage in human children – but how adults should grow out of it and apply serious scientific standards of scepticism and an informed understanding of statistics to every aspect of their lives.

But why? Why can’t people believe what they want to? In reality they already do, and always have, and always will. Charming, page-long anecdotes about Richard’s upper-middle-class childhood aren’t going to change anyone’s minds, they just warm the hearts of the upper-middle-class book reviewers who, as a result, shower his books with praise (enthusiastic blurbs on the back of this book come from A.S. Byatt [private school and Oxford] and Matt Ridley [the fifth Viscount Ridley, Eton and Oxford]).

On and on it goes in an endless burbling stream of jolly gossip which is entertaining because it’s so inconsequential and vain, a self-satisfied family album of preening opinions.

Sometimes there are bits of science…

Why rainbows appear like they do, sound waves, how we can read the chemical composition of different stars, DNA fingerprinting – there are interesting fragments of actual science, reasonably clearly explained, buried amid all the gossip and personal prejudices.

There’s another explanation of the structure of the eye (repeated from River Out of Eden), a page about qasars, and 4 or 5 pages about ‘Skinner boxes, and the behaviouralist B.F. Skinner’s experiments rewarding animals (pigeons and rats) which led him to notice that animals, too, appear to develop superstitious rituals i.e. if they happened to be doing something (pecking a particular part of the box, or huddling on one particular corner) when some food pops through the chute into the box, then they will repeat the same behaviour again and again in the hope that lightning strikes twice. Like humans who carry out lucky tics and rituals.

There’s a lengthy passage (pp.193-209) attacking Stephen Jay Gould. It’s typical of Dawkins in that he says he respects the great American populariser of evolution, but then goes on to systematically demolish every aspect of Gould’s book Wonderful Life. Gould uses the fossil discoveries in the Burgess Shale to assert that the Cambrian period when they were laid down saw a spectacular and unprecedented explosion of evolutionary growth and diversity, hundreds of wacky designs for life forms, many of which flourished and disappeared. Dawkins powerfully disagrees that evolution works in such bursts and spurts, and lines up a barrage of critics and authorities to demolish Gould’s position, concluding with a quote from Peter Medawar claiming it was a shame that Gould had (before his death in 2002) become the pre-eminent popular exponent of evolutionary theory in the United States because his ideas are ‘confused’ and totally unrepresentative of the mainstream of evolutionary thought (‘in fact the evolutionary biologists with whom I have discussed his work tend to see him as a man whose ideas are so confused as to be hardly worth bothering with…’, p.207).

OK so there’s some science in this passage, as Dawkins explains why he disagrees with Gould but, as you can tell, the explication of the facts of what was found in the Burgess Shale take a poor second place to Dawkins’s argufying about it. The point of these fifteen pages or so is not to explain the thing to you, it’s to convince you that Gould was wrong wrong wrong!

The passage I liked best explained how evolution, among other things, has selected for the correct shapes of key proteins – some crucial proteins have multiple shapes and versions: the correct shapes are the ones which allow them to carry out their life-enabling activities, but it explains why things go disastrously wrong if the body, for whatever reason, starts to produce wrong-shaped alternatives: which is what happens in mad cow disease, when an alternative shape of the prion protein occurs and then triggers a cascade of mishapen prions throughout the body, which leads to holes forming in the brain, and madness.

Moments like this are obviously interesting, but they are oases of sense in a book most of whose text is made up of anecdotes, stories, far-fetched analogies, pitifully simplistic opinions about Great Literature, and a wholesale misunderstanding of human nature.

Conclusion

As to Dawkins’s central point that all kinds of people think unscientifically, don’t understand statistics or probabilities or how DNA fingerprinting works or how the rainbow is made, and instead believe gibberish about horoscopes and astrology and magic tricks… well, so what?

People have always been fools, always will be, as John Gray points out (see my review of his most recent book, The Soul of the Marionette). On the whole, people don’t burn witches or lynch strangers or march gaily off to war like they used to, so that’s progress of a sort.

But expecting everyone to suddenly abandon junk TV, sensationalist tabloid journalism, horoscopes and the countless promises of overnight diets and anti-ageing creams, and suddenly, miraculously, become hyper-intelligent, private-school educated, Oxford academic experts in DNA and astronomy is… well… a fatuous fantasy.

Dawkins and Junior

When my son (22 and studying Biology at university) discovered that I was reading Dawkins’s books, he was genuinely outraged. He crossly told me that all Dawkins’s contributions to biology have been discredited, and that his only achievement has been to create in many people’s minds a vision of science and scientists as narrow-minded, intolerant, anti-religious and bigoted – a view which my son has personally found himself having to extricate himself from in student conversations, and which has been extremely socially unhelpful.

P.S.

One last Dawkins anecdote to finish with:

In a previous book I gave away the number of the combination lock on my bicycle. I felt safe in doing so because obviously my books would never be read by the kind of person who would steal a bicycle. Unfortunately somebody did steal it, and now I have a new lock with a new number. (p.147)

This vignette perfectly captures Dawkins’s spirit of winning naivety and complete ignorance of human nature. Maybe you can see why, in my review of The Blind Watchmaker, I dubbed Dawkins the Mr Bean of Biology.

Credit

Unweaving the Rainbow by Richard Dawkins was published by Penguin in 1998. All references are to the 1999 Penguin paperback edition.


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