Tag: Undead

The reason the Dead do not return nowadays is the boredom of it | “On the Return of the Dead,” Hilaire Belloc

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“On the Return of the Dead”

by

Hilaire Belloc

from On Nothing and Kindred Subjects (1908)

 

The reason the Dead do not return nowadays is the boredom of it.

In the old time they would come casually, as suited them, without fuss and thinly, as it were, which is their nature; but when such visits were doubted even by those who received them and when new and false names were given them the Dead did not find it worth while. It was always a trouble; they did it really more for our sakes than for theirs and they would be recognised or stay where they were.

I am not certain that they might not have changed with the times and come frankly and positively, as some urged them to do, had it not been for Rabelais’ failure towards the end of the Boer war. Rabelais (it will be remembered) appeared in London at the very beginning of the season in 1902. Everybody knows one part of the story or another, but if I put down the gist of it here I shall be of service, for very few people have got it quite right all through, and yet that story alone can explain why one cannot get the dead to come back at all now even in the old doubtful way they did in the ’80’s and early ’90’s of the last century.

There is a place in heaven where a group of writers have put up a colonnade on a little hill looking south over the plains. There are thrones there with the names of the owners on them. It is a sort of Club.

Rabelais was quarrelling with some fool who had missed fire with a medium and was saying that the modern world wanted positive unmistakable appearances: he said he ought to know, because he had begun the modern world. Lucian said it would fail just as much as any other way; Rabelais hotly said it wouldn’t. He said he would come to London and lecture at the London School of Economics and establish a good solid objective relationship between the two worlds. Lucian said it would end badly. Rabelais, who had been drinking, lost his temper and did at once what he had only been boasting he would do. He materialised at some expense, and he announced his lecture. Then the trouble began, and I am honestly of opinion that if we had treated the experiment more decently we should not have this recent reluctance on the part of the Dead to pay us reasonable attention.

In the first place, when it was announced that Rabelais had returned to life and was about to deliver a lecture at the London School of Economics, Mrs. Whirtle, who was a learned woman, with a well-deserved reputation in the field of objective psychology, called it a rumour and discredited it (in a public lecture) on these three grounds:

(a) That Rabelais being dead so long ago would not come back to life now.

(b) That even if he did come back to life it was quite out of his habit to give lectures.

(c) That even if he had come back to life and did mean to lecture, he would never lecture at the London School of Economics, which was engaged upon matters principally formulated since Rabelais’ day and with which, moreover, Rabelais’ “essentially synthetical” mind would find a difficulty in grappling. Continue reading “The reason the Dead do not return nowadays is the boredom of it | “On the Return of the Dead,” Hilaire Belloc” →

Books Acquired, 2.28.2012

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Books acquired, 2.28.2012. All forthcoming from Pantheon, all hardback:

The Undead by Dick Teresi is a book about organ harvesting that claims to be funny. Publisher’s description:

Important and provocative, The Undead examines why even with the tools of advanced technology, what we think of as life and death, consciousness and nonconsciousness, is not exactly clear and how this problem has been further complicated by the business of organ harvesting.

Dick Teresi, a science writer with a dark sense of humor, manages to make this story entertaining, informative, and accessible as he shows how death determination has become more complicated than ever. Teresi introduces us to brain-death experts, hospice workers, undertakers, coma specialists and those who have recovered from coma, organ transplant surgeons and organ procurers, anesthesiologists who study pain in legally dead patients, doctors who have saved living patients from organ harvests, nurses who care for beating-heart cadavers, ICU doctors who feel subtly pressured to declare patients dead rather than save them, and many others. Much of what they have to say is shocking. Teresi also provides a brief history of how death has been determined from the times of the ancient Egyptians and the Incas through the twenty-first century. And he draws on the writings and theories of celebrated scientists, doctors, and researchers—Jacques-Bénigne Winslow, Sherwin Nuland, Harvey Cushing, and Lynn Margulis, among others—to reveal how theories about dying and death have changed. With The Undead, Teresi makes us think twice about how the medical community decides when someone is dead.

Jonathan Haidt’s The Righteous Mind. Publisher’s description:

Why can’t our political leaders work together as threats loom and problems mount? Why do people so readily assume the worst about the motives of their fellow citizens? In The Righteous Mind, social psychologist Jonathan Haidt explores the origins of our divisions and points the way forward to mutual understanding.

His starting point is moral intuition—the nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like self-evident truths, making us righteously certain that those who see things differently are wrong. Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain, and he explains why conservatives can navigate that map more skillfully than can liberals. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures. But rather than arguing that we are innately altruistic, he makes a more subtle claim—that we are fundamentally groupish. It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.

Daniel L. Everett’s Language: The Cultural Tool caught my fancy the most in this group; I spent two glasses of wine with it and may report more in the future. Publisher’s ‘script after the pic:

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A bold and provocative study that presents language not as an innate component of the brain—as most linguists do—but as an essential tool unique to each culture worldwide.

For years, the prevailing opinion among academics has been that language is embedded in our genes, existing as an innate and instinctual part of us. But linguist Daniel Everett argues that, like other tools, language was invented by humans and can be reinvented or lost. He shows how the evolution of different language forms—that is, different grammar—reflects how language is influenced by human societies and experiences, and how it expresses their great variety.

For example, the Amazonian Pirahã put words together in ways that violate our long-held under-standing of how language works, and Pirahã grammar expresses complex ideas very differently than English grammar does. Drawing on the Wari’ language of Brazil, Everett explains that speakers of all languages, in constructing their stories, omit things that all members of the culture understand. In addition, Everett discusses how some cultures can get by without words for numbers or counting, without verbs for “to say” or “to give,” illustrating how the very nature of what’s important in a language is culturally determined.

Combining anthropology, primatology, computer science, philosophy, linguistics, psychology, and his own pioneering—and adventurous—research with the Amazonian Pirahã, and using insights from many different languages and cultures, Everett gives us an unprecedented elucidation of this society-defined nature of language. In doing so, he also gives us a new understanding of how we think and who we are.