Alan Jacobs

ZXX, a typeface unreadable by computers. (Via @notjessewalker on Twitter.)

Once I heard a middle-aged lay preacher declare how uncomfortable she had always been with teachings about sin; now, she knew why: she had been sexually abused as a child, which made her not a sinner but a victim. She really seemed to believe this was a satisfactory solution to the problem of sin. To liberal Christians generally, even to those who are not survivors of childhood trauma, the idea of sin has become more and more offensive and its definition further and further separated from commonsense about human life and human nature: that all of us have experienced mistreatment and gotten our own back with interest, one way or another. Maturity can’t come about without the recognition of our own appalling behavior—and any special pleading for it—as just that. The Judaeo-Christian emphasis on pitiless self-examination—supported by the confidence in God’s love and care—is also the only possibility I know of (and I bet I’ve seen every kind of New Age spiritual-but-not-religious fad there is) for ending eons-old cycles of unthinking exploitation and revenge and becoming a species worthy of the belief that God created it for a transcendent purpose.

[How can students improve as writers?] It’s hard to talk about something like that without sounding prescriptive, but I think that there’s a reluctance in all writers in early stages of their development to really commit themselves to trust their interests as being actually focused on things that are interesting. To realize that they do not have to talk in the same dialect that is being talked around them, in terms of literary convention and all the rest of it. Something that I sometimes say, and even sometimes believe, is that there has been a loss of the cult of genius. When I was younger, I remember going around totally deluded by the idea that other people might, in fact, be geniuses or at least be able to express this in any intelligible fashion. The idea that you might do something radically brilliant—that assumption is very empowering and it has given the world a lot of really interesting things to look at. It’s a side effect of the cult of normality—the idea that it would be preposterous and perhaps undesirable to single yourself out in that way. I think that’s why a lot of stuff that basically amounts to breaking china is seen as being creative when, in fact, it’s as subservient to prevailing norms as anything else is, as obedience to them would be.

I just wish that we could talk about books as if they are for use, not as symbols of enduring knowledge that must be preserved against the ravages of digital barbarians or as emblems of obdurate and blinkered resistance to inevitable change.

Things magazine

Three-dimensional typography by Oded Ezer

MOOCs are a kind of entertainment media. We are living in an age of para-educationalism: TED Talks, “big idea” books, and the professional lecture circuit have reconfigured the place of ideas (of a certain kind) in the media mainstream. Flattery, attention, the appeal of celebrity, the aspiration to become a member of a certain community, and other triumphs of personality have become the currency of thinking, even as anti-intellectualism remains ascendant. MOOCs buttress this situation, one in which the professor is meant to become an entertainer more than an educator or a researcher. The fact that MOOC proponents have even toyed with the idea of hiring actors to present video lectures only underscores the degree to which MOOCs aspire to reinvent education as entertainment.

To my mind, conservatism is gratitude. Conservatives tend to begin from gratitude for what is good and what works in our society and then strive to build on it, while liberals tend to begin from outrage at what is bad and broken and seek to uproot it.

You need both, because some of what is good about our world is irreplaceable and has to be guarded, while some of what is bad is unacceptable and has to be changed. We should never forget that the people who oppose our various endeavors and argue for another way are well intentioned too, even when they’re wrong, and that they’re not always wrong.

But we can also never forget what moves us to gratitude, and so what we stand for and defend: the extraordinary cultural inheritance we have; the amazing country built for us by others and defended by our best and bravest; America’s unmatched potential for lifting the poor and the weak; the legacy of freedom—of ordered liberty—built up over centuries of hard work.

We value these things not because they are triumphant and invincible but because they are precious and vulnerable, because they weren’t fated to happen, and they’re not certain to survive. They need us—and our gratitude for them should move us to defend them and to build on them.

Dinner parties and cocktail parties dominated every Ann Arbor weekend. Women wore girdles; the jacket pockets of men’s gray suits showed the fangs of handkerchiefs. Among the smooth-faced crowds of Chesterfield smokers, I enjoyed cigars, which added to the singularity of my beard and rendered living rooms uninhabitable. When I lectured to students I walked up and down with my cigar, dropping ashes in a tin wastebasket. The girls in the front row smoked cigarettes pulled from soft, blue leather pouches stamped with golden fleurs-de-lis. As the sixties began, if I was sluggish beginning my lecture—maybe I had stayed up all night with a visiting poet—I paused by the front row and asked if anyone had some of those diet things. Immediately, female hands held forth little ceramic boxes full of spansules or round, pink pills. After I ingested Dexedrine, my lecture speeded up and rose in pitch until only dogs could hear it.

Rereading Krakauer’s Into Thin Air after finishing Hansen’s book, I was once again struck by the brutal selfishness and callous disregard for one’s fellow humans that characterizes contemporary mountain tourism. In 1996, Japanese climber Eisuke Shigekawa and his partner had walked past three dying men from another party on their way to the summit of Everest; they offered no aid on their way to claim glory, and none on the way down, despite the fact that the three men were alive and not yet past hope. Partly this is due, of course, to the harsh conditions up there, which make it hard to keep oneself alive, let alone help another in danger. (“Above 8,000 meters is not a place where people can afford morality,” Shigekawa later said.) But then, Everest is not a battlefield, nor a suddenly occurring natural disaster area — and you have to wonder about individuals who have knowingly and freely put themselves in a situation where they’ll have no choice but to turn their back on those dying all around them. That these people risk their lives is a well-worn cliché; what’s less acknowledged is the degree to which they risk — and lose — their humanity for the sake of a thrill, or a little glory.