Corona karma

The UK may not lead the world in much these days, but we were one of the first countries to have our head of government go down with Covid-19. Now that our transatlantic cousins have belatedly caught up, what effect will that have on the forthcoming election?

Obviously one does not wish ill-health upon a 74 year old man, even Donald Trump, but it is tempting to imagine some cosmic justice at play here, given Trump’s woeful response to the pandemic emergency, and the suffering that has resulted for ordinary US citizens.

However Trump is a man who seems always to fall on his feet; if (admittedly a big if) this does not kill him, it may, as the saying goes, make him stronger.

Trump will either shrug the infection off, or he will get very sick. The former scenario will both further his reputation among his followers as some kind of übermensch, and confirm his contention that the whole coronavirus thing is no big deal, while in the latter circumstances he will benefit from a surge of sympathy, and his QAnon disciples will be galvanised by the conviction that his illness is a cover for a deep-state plot to kill him.

Of course there is a third possibility – Trump may be humbled by a brush with mortality, and emerge from the ordeal a better man. That seems a bit of a long shot though…

Atlas mooched

In another generally gloomy week, what with the coronavirus pandemic threatening a resurgence, and the economy on the edge of collapse, there was a bit of light relief for leftists, when we learned that the Ayn Rand Institute had accepted a payout of between $350,000 and $1 million, courtesy of the US government’s Paycheck Protection Program.

No doubt the uncompromising Objectivists will rationalise this as reclaiming funds that had been unfairly alienated by a tyrannical state (the same logic Rand herself used to justify accepting Social Security benefits after she retired), but for more communist-leaning observers like myself it’s just more proof that capitalism is the most efficient welfare system ever devised by mankind, unparalleled in its ability to redistribute wealth from the workers who actually produce it into the pockets of the parasitical bourgeoisie.

Thoughts on La Peste in the time of Covid-19

Mentioning The Plague last week inspired me (like everyone else on the planet apparently) to re-read my old copy of Albert Camus’ classic novel.

[Some spoilers ahead – if you haven’t read The Plague already I’d highly recommend it.]

I first read La Peste when I was at university, more than 30 years ago. Although chronologically the mid-1980s are slightly closer to the present day than to the late 40s, when the book was first published, culturally my student days firmly belonged to that period after the Second World War when the conflict was still a living memory. It was thus natural that I read the work as allegorical, specifically relating to the German occupation of France, which Camus had lived through, and which he played a central part in resisting. This was certainly how it was received when it came out, though the novel’s nuanced depiction of what had become a French national myth was not universally popular, and Camus was criticised by contemporaries, including Satre and de Beauvoir, for representing the conscious evil of Nazism as an apolitical pestilence.

The last month or so has, unsurprisingly, seen a flurry of articles attempting to relate The Plague to our current circumstances. Interestingly, the authors of most of these pieces seem to have taken the novel more or less at face value, as a story of men struggling to persevere in the face of an overwhelming epidemic, and have dismissed or overlooked the connection with the Occupation. I guess that is understandable, given our present concerns, though I think that it does reflect an underlying current evident in modern-day discourse; a tendency towards ahistorical analysis that is so focused on what we are personally experiencing right now that it cannot appreciate that the past isn’t always best understood when viewed through the prism of our latest preoccupations.

Having revisited the beleaguered town of Oran, so vividly depicted in The Plague, I can see how the book can be appreciated as a straightforward narrative, as, at that level, it is a gripping story. Camus masterfully builds a sense of dread as the unseen enemy relentlessly advances. The main characters may inhabit allegorical roles, but this does not obscure their individual humanity. Key scenes, such as the death of M. Othon’s son, or Grand’s grief outside the toy shop, are powerfully moving. The resolution is somewhat downbeat, but satisfying in its ambiguity. (I would like to have seen Dr Rieux reunited with his wife; this perhaps betrays my over-sentimental nature). There are some shortcomings; the complete lack of non-white characters in a story set in North Africa for example, or the way that the female characters are mostly ciphers who exist only to illuminate the male characters’ internal motivations. Overall though, after reading the novel one can appreciate why Camus was awarded the Nobel Prize for Literature in 1957.

Despite the seeming relevance to our present difficulties, I would still say that The Plague is essentially about France’s reckoning with the legacy of the Occupation, though Camus clearly broadens that out to encompass a theme familiar from his other work; the necessity of struggling against the absurdity of existence. The pestilence is life itself, with all its arbitrary cruelties, and the protagonists grapple with the question of how to live and act ethically, when everything is ultimately meaningless. Some, like Paneloux, look to God to guide them, though they are forced to acknowledge that His intentions are incomprehensible. (Secular orthodoxies, as Tarrou points out, are little more helpful). Tarrou and Rieux find purpose in doing what needs to be done to relieve suffering; the former is somewhat demoralised by the scale of the challenge, while the latter is sustained by focusing on the immediate tasks, and by his belief that humans are mostly decent (as exemplified by Grand, who, despite his own problems, makes his contribution uncomplainingly). Rambert (the character with whom I can most identify) is initially angry to find himself cast into the situation by misfortune, and makes plans to escape, but cannot bring himself to abandon his fellow citizens, and joins in the fight. (Rambert, unlike Rieux, is at least rewarded by seeing his wife again). Even Cottard, who accommodates to the new situation, and profits from it, is portrayed sympathetically, as motivated by fear and weakness rather than malice.

I’m not sure that the current crisis, significant though it is, has quite reached the level of seriousness of a world war, where individuals are forced to confront such pressing existential dilemmas. Certainly I have not felt moved to closely examine my ethical outlook, though perhaps that is because my response to events has been largely dictated by my professional circumstances, and I have not, as yet, been obliged to make any choices that are more difficult than usual. I hope that, if it comes to it, I will act as admirably as Dr Rieux, though I suspect than I will lean more heavily on ideology than Camus would have approved of.

In Simone de Beauvoir’s novel The Mandarins, Henri, the character based on Camus, recalls the intensity of wartime, when he “was busy writing his editorials, a revolver in his desk drawer.” I don’t know if I want to go through that much excitement (and it would obviously be better for all concerned if the situation was resolved without too much more social disruption), but perhaps this dislocation will do me some good in the long run, even if it is only to force me to make my own peace with the Absurd.

Isolated musings

One might think that our current circumstances, while clearly troubling, would at least provide some encouragement to bloggers, especially those inclined towards philosophical speculation, as the enforced idleness allows plenty of time for writing, and the situation naturally inspires commentary on all sorts of deep topics, like the nature of society, the limits of scientific knowledge, or the ultimate meaning (or meaninglessness) of life.

And, who knows, perhaps some bloggers are seizing this opportunity to compose memorable posts, but, as readers may have noticed, I am not among that number. I’m actually a good bit busier than usual, as the health service gears up to meet the challenge of the anticipated wave of infection. I’ve been redeployed into the sort of forward position that I haven’t occupied for a couple of decades, so I’ve spent the last week or so furiously refreshing my basic skills, which has at least kept my mind engaged. I’m glad to have the routine of work, which gives me an excuse to get out of the house, keeping me anchored to some sort of normality, though it also allows me access to information indicating that we are not quite as prepared for the coming storm as the the government would like the population to believe, which makes me think the immediate future may get quite rough.

So, it might be difficult to find time to post much over the next few weeks, but I guess I should try to make the effort, because these are the kind of times that’ll I’ll look back on in the future, and be glad that I recorded my contemporaneous impressions. Perhaps, if I live through this, I may even produce my own version of La Peste.


Today, the 2nd of February 2020, or 02/02/2020, is a palindromic day. The previous one of these was 20/02/2002, but that didn’t work in the US, where they inexplicably put the month first when writing the date, nor in China, where, more logically, they use the yyyy/mm/dd format. The last global palindromic day was way back on 11/11/1111, though I guess no one in North America or the Far East would have been interested in the Julian calendar in those days. The next one is due in 2121, on the 12th of December.

I’m fond of things like this, that seem as if they must have some deep cosmic meaning, even though the scientific part of my mind knows that it’s all quite arbitrary. I’m self-aware enough to recognise that it’s an attempt to ward off existential despair by imposing narrative order on a chaotic universe, but even an absurd hero has to embrace irrationality sometimes, so I’ll allow myself this little foible.

2018: The Year in Review – Part 1: Culture

Time for our annual run through my cultural highlights of the year – as usual everything is on our Tumblr.

Music – buying records has become my main cultural pursuit over the last few years; I’m fortunate enough to have the resources to purchase anything that catches my fancy, and, since nothing is more than a click away these days, I do get a lot. That said, the stuff I actually end up listening to regularly doesn’t tend to vary that much. Here, in no particular order, are my top ten albums of the year:

  • Floating Features – La Luz
  • Wide Awake! – Parquet Courts
  • Goners – Laura Gibson
  • Quit the Curse – Anna Burch
  • Future Me Hates Me – The Beths
  • Paycheck – Pip Blom
  • Fall into the Sun – Swearin’
  • Possible Dust Clouds – Kristin Hersh
  • Clean – Soccer Mommy
  • The Lookout – Laura Veirs

I kept up a fairly regular rhythm of gig-going; my favourite show was Parquet Courts, though La Luz and The Beths were a lot of fun too.

Film – I had a pile of DVDs I wanted to watch this year, but didn’t get around to; I don’t seem to have the time, or perhaps the attention span, to sit through a whole movie very often these days. Of the few I did see, The Love Witch was my favourite. My few cinema trips were mostly social affairs – I saw The Greatest Showman, and Mamma Mia! Here We Go Again, neither of which I would have chosen to go to alone, but both of which I enjoyed unironically. Far and away the best film I saw all year though was one I did go to see of my own volition – Wes Anderson’s Isle of Dogs.

Books – I’ve been reading a lot about existential philosophy in the last half of the year, no doubt because I’m getting older, and struggling more with the absurdity of life. Mostly it’s been articles in places like the Internet Encyclopedia of Philosophy, but also The Myth of Sisyphus by Camus, and de Beauvoir’s The Ethics of Ambiguity. It’s not an area that I was unfamiliar with, though I hadn’t read much of the original material before, but it does seem a lot more relevant now than it did when I was in my 20s. My fiction highlights were completing my annual volume of Proust, The Sweet Cheat Gone (only one more to go for the set), belatedly catching up with Shark and Phone, the sequels to my favourite book of 2013, Will Self’s Umbrella, and taking a rare dive into poetry with one of the Booker Prize nominees, The Long Take, by Robin Robertson. My favourite read of the year though was more existentialism; Simone de Beauvoir’s 1954 novel The Mandarins. Although the questions debated by the characters in the book may seem to be dated – there’s a lot about the Soviet Union – the underlying message, of the responsibility we have to engage in political activity to at least try to change the world, couldn’t be more relevant in today’s troubled times.

Next up: The Year in Blogging.

Full Marx

Today is the 200th anniversary of the birth of philosopher and revolutionary Karl Marx, and the papers are full of articles noting that his profile is higher now than it has been since the end of the Cold War, mainly because everything he said about the development of capitalism is vividly reflected in the world around us.

I read a lot of Marx’s work, and a lot about Marx’s work, back when I was a student, and, while the fine details have become a bit hazy as the years have passed, the main themes remain central to my political thinking. I remember feeling, when I first grasped the concept of historical materialism, that I had an insight into the hidden mechanisms of society, an understanding that allowed me to see things as they really were. Of course I was young and impressionable then, and vulnerable to the allure of all-encompassing world-views, but, even with the cynicism that comes with another thirty-plus years of life-experience, the key idea – that our consciousness is shaped by our material conditions, particularly our relationship with the process of production, but that consciousness can in turn change our material conditions – still seems to me the most useful way to look at our modern age.

The promise of progress is, I think, what keeps successive generations coming back to Marxism. As the man himself said, “The philosophers have only interpreted the world, in various ways; the point is to change it“, and my favourites among the works of Marx are those which show him grappling with the issues of the day, issues that are mostly still relevant in our times, for, as Marx also commented, “Hegel remarks somewhere that all great world-historic facts and personages appear, so to speak, twice. He forgot to add: the first time as tragedy, the second time as farce“.

So I’ll raise a glass tonight (for, by all accounts, old Karl liked a drink), in memory of a visionary mind, and in hope that I might yet live to see that vision realised.

Paging Dr Galt

I’ve worked for the National Health Service in various parts of the country for just about all my adult life, and the whole time I’ve felt that I was doing a good thing, helping troubled people get better without worrying about whether or not they could pay me.

Now it turns out that all these years I have in fact been in the employ of an evil state-sponsored killing machine. Who knew? All those patients who tell me “Thanks Doctor, I feel much better now” are just spouting Orwellian Newspeak – what they really mean is “Curse you, you enervating quack! Ayn Rand was right! Your concern for my welfare is sapping the essence of my humanity!”

Well, now that I’ve been enlightened, I’m going to change my ways. No more ensnaring the unsuspecting poor in the corrupt web of socialised medicine. Only Objectivists who can pay on the nail will be getting my attention from now on.