Henry L. Carrigan Jr.

The novelist Walker Percy once asked, “Why do people driving around on beautiful Sunday afternoons like to see bloody automobile wrecks?” With this simple question, Percy reveals the depth of human malaise. We seek the bloody in the beautiful and savor the gratifying and self-satisfied thrill of knowing we ourselves have momentarily escaped the suffering of the accident. In her absolutely stunning collection of essays, The Unreality of Memory, which is part medical and psychological sleuthing and part memoir, Elisa Gabbert takes up Percy’s question and places it in our current cultural context.

Gabbert’s opening essay, “Magnificent Desolation,” explores the human loss of three catastrophic events: the sinking of the Titanic, the collapse of the World Trade Center and the Challenger disaster. She ends the essay by admitting she has a “strange instinctual desire for things to get even worse” when bad things happen, and she knows she isn't alone in feeling this way. “I fear this part of me, the small but undeniable pull of disaster," she writes. "It’s something we all must have inside of us. Who can say it doesn’t have influence? This secret wish for the blowout ending?”

Gabbert doesn't only probe into our fascination with the pull of death and disaster. She also peers behind the curtains of mortality and time to explore the ways that memory and story either lull us into complacency about moral evil or allow us to embrace impending death. In “The Great Mortality,” about being faced with overwhelming facts about a natural disasters that could extinguish a massive number of human lives, she reflects, “In this age of horrible news all the time, we understand it instantly: ironic suicidal ideation . . . there’s something real behind it—the fantasy of the swift death, the instinct just to get it over with.” In her essay “I’m So Tired,” Gabbert concludes, with some relief, that humans don’t simply wish to witness a catastrophe and stand aside but that “compassion fatigue stems from a desire to help.”

Gabbert candidly asks startling and unsettling questions about our view of human nature and the ways we are often complicit in the suffering of others. With the world teetering on the brink of the political, social, environmental and medical abyss, The Unreality of Memory is a book for our times.

The novelist Walker Percy once asked, “Why do people driving around on beautiful Sunday afternoons like to see bloody automobile wrecks?” With this simple question, Percy reveals the depth of human malaise. We seek the bloody in the beautiful and savor the gratifying and self-satisfied thrill of knowing we ourselves have…

When bestselling author Leila Slimani published her debut novel, Adéle, in 2014, she spent two weeks on a book tour around Morocco. After her events at bookshops, universities and libraries, numerous women were hungry to discuss their own personal and political struggles to express their sexuality in a country that represses women’s sexual natures. Slimani collects many of these testimonies, woven together with her own reflections on Morocco’s social attitudes toward sex, in Sex and Lies: True Stories of Women’s Intimate Lives in the Arab World.

Soraya, an attractive woman, perhaps in her 40s, locates Slimani in the hotel bar one evening after an event and, reticently at first, opens up to Slimani about her mother’s marital counsel: “Don’t forget to stay a virgin.” Soraya shares that she never experienced sexual pleasure in her marriage but that, after her divorce, she wants to discover pleasure and freedom. Slimani uses Soraya’s story as an illustration of the many ways women in Morocco face humiliation—humiliations that men never face. They must be good girls, and if they lose their virginity, they are “spoiled.”

Malika is a 40-year-old doctor who’s single and has never been married. Although she feels freer than many women who lack her income and social status, she still must live a life of subterfuge when she wants to sleep with her partner, checking into French hotels where no one will ask them for an ID. As Malika puts it, “Hypocrisy is growing here, and conservatism, too.” Slimani reflects on Malika’s story by pointing out that the more freedom women gain in Moroccan society, the more they take up public space, which leaves men feeling unmoored.

Provocative and disturbing, fervent and moving, Sex and Lies offers a glimpse into a world often hidden from view, allowing Moroccan women to express in their own words their desires and hopes for a sexual revolution in their society.

When bestselling author Leila Slimani published her debut novel, Adéle, in 2014, she spent two weeks on a book tour around Morocco. After her events at bookshops, universities and libraries, numerous women were hungry to discuss their own personal and political struggles to express their…

There are few things in life more exhilarating than catching the just-right wave—watching the wall of water form and waiting for the perfect moment to push up on the board, shoot the curl and be transported. Rockaway, Diane Cardwell’s bracing memoir of the ways that surfing launched her into a new life, is as invigorating as waxing up your board and getting in the water.

In 2010, following her divorce, Cardwell finds herself shuffling listlessly through her life and work as a New York Times reporter. Casting about for an assignment, she heads out to Montauk, Long Island, and spies a group of surfers out in the shimmering surf. Although she’s never been athletic, she’s transfixed by this group of men and women, and soon she’s trekking out to Rockaway Beach from her apartment in Brooklyn to take lessons and join her newfound troop. As she rides the train home after one of her first lessons, she embraces the “righteous soreness from going all-out chasing after something that I’d decided, entirely on my own, I wanted to do. I was proud of myself for not chickening out, for not, as usual, letting the fear of failure stop me.”

Cardwell dives into surfing, alternating between fear of failure and dogged determination. As she gains more confidence and develops her own style, she eventually moves to Rockaway Beach, buys a little cottage and a board and thrives in her new neighborhood, mostly made up of surfers. When Hurricane Sandy hits in 2012, she rides it out in Rockaway with some of her friends, and they emerge as an even more tightknit community.

Cardwell’s moving story washes over the reader with its emotionally rich portrayal of the ragged ways we can embrace our vulnerabilities in order to overcome them.

There are few things in life more exhilarating than catching the just-right wave—watching the wall of water form and waiting for the perfect moment to push up on the board, shoot the curl and be transported. Rockaway, Diane Cardwell’s bracing memoir of the ways that…

Books by Danish philosopher Søren Kierkegaard aren’t likely on many readers’ nightstands these days. After all, titles such as Concluding Unscientific Postscript, Repetition and The Concept of Anxiety don’t exactly inspire a desire to dig deeper into their contents (even though the latter title sounds at least like it might be fitting for our unsettling times.) Yet, as Clare Carlisle demonstrates in the absorbing and captivating Philosopher of the Heart: The Restless Life of Søren Kierkegaard, reading Kierkegaard is much like reading a good novel or a thoughtful poem. Above all, his work struggles artistically with what it means to be human and what it means to love, expressing these concerns in rhetorical styles that seduce the reader into complex philosophical sketches about aesthetics, ethics and religion.

Carlisle, Reader in Philosophy at King’s College London, eschews the contours of traditional biography, focusing instead on Kierkegaard’s growth and development as a writer through a careful look at his publications. Writing became the fabric of Kierkegaard’s existence, says Carlisle—the “most vibrant love of his life.” (“All his other loves flowed into it, and it swelled like the ocean that crashed against his native land.”) Among these other loves, Carlisle deftly illustrates the ways that Kierkegaard’s breakup with his fiancée, Regine Olsen, haunted him through all his life, weaving itself in some fashion or another through all of his writings. Carlisle points out that Kierkegaard’s work of “soul-searching, exploring his own anxiety and suffering,” deepens “his understanding of being human, and [gives] his philosophy a power to affect others.”

Philosopher of the Heart does what the best biographies do: It sends us back to Kierkegaard’s time so we can see for ourselves the beauty, intricacy and literary artistry of what he accomplished. Carlisle’s meticulous reading of Kierkegaard’s oeuvre reveals that his work deserves a wider audience for its insights into what it means to be human. This penetrating introduction will encourage us to put Fear and Trembling or Stages on Life’s Way on our nightstands.

Books by Danish philosopher Søren Kierkegaard aren’t likely on many readers’ nightstands these days. After all, titles such as Concluding Unscientific Postscript, Repetition and The Concept of Anxiety don’t exactly inspire a desire to dig deeper into their contents (even though the latter title sounds…

The best personal essays allow a momentary glimpse of the writer’s vulnerability and reveal facets of the writer’s personality that they otherwise shroud in secrecy. Yet, for these essays to work, their words and phrases must dance with a lithesome rhythm that carries readers along to a climactic revelatory moment. The essays collected in Evan James’ I’ve Been Wrong Before dazzle with such moments and language.

The ragged ways we fall in and out of relationships are at the center of these mostly already published essays, as James ponders the complexities of love, lust, sexuality and the permanence of longing against the backdrop of his world travels. Along the way, he often acts indecisively as he moves into a one-night stand or tentatively as he enters relationships that might last a little longer. Standing outside a bar in Chicago and looking for the Texan he has just met but who seems to have vanished into the night, James declares, “My mind was a church window through which someone had thrown a jagged rock, a broken scene of worship,” after being shattered by the possibility of love. In Barcelona, James meets Sergio, falling into a passionate relationship with him. Entranced by the possibilities of a future with Sergio and a life in Spain, he decides to drop out of college and remain; his resolve wavers, however, and on the flight home he “calls himself names all the way back.”

As he’s raking the soil in the family garden, he thinks about everything he’s missing out on while making a life for himself mopping up tiles in a bathhouse. James describes his coming out to his mother in a reflection on the movie Class Act in the essay “One Hell of a Homie” and realizes gleefully, “I felt giddy and villainous; now that I knew I could make people cry by coming out, I couldn’t wait to do it again.”

With spellbinding radiance, I’ve Been Wrong Before illumines the corners of James’ life and loves and captures a man in search of, and discovering, words that describe the jagged, sometimes ineffable paths he’s traversed in his life.

 

ALSO IN BOOKPAGE: Read our Q&A with Evan James and seven other new and emerging memoirists.

The best personal essays allow a momentary glimpse of the writer’s vulnerability and reveal facets of the writer’s personality that they otherwise shroud in secrecy. Yet, for these essays to work, their words and phrases must dance with a lithesome rhythm that carries readers along to…

We’ve all been seduced before. We’ve allowed politicians to lure us away from our reason to follow our passions for an issue or a candidate; we’ve let television commercials sing a siren song to us about our absolute need for a product—a car, a bottle of beer, a chicken sandwich—that will send us into ecstasy once we possess it. We’re surrounded by seduction narratives, and Clement Knox’s Seduction: A History from the Enlightenment to the Present provides an alluring and breathtaking history of enticement in the modern age.

A painstakingly close reader of literary texts, Knox teases out various seduction narratives in novels from Samuel Richardson’s Pamela and Clarissa—the original modern seduction narratives—to Mary Shelley’s Frankenstein, Erica Jong’s Fear of Flying and Neil Strauss’ The Game. Enthralled by these and other texts and cultural artefacts, Knox draws the contours of two forms of seduction narratives that have evolved and now coexist in our culture. He calls the classic seduction narrative the “Villainous” kind, because the seducer uses guile or deception to overcome the resistance of their target. Such narratives play on the psychological vulnerability of the target so that the seducer can lead the target away from what the target really prefers or wants. The other narrative focuses on the power of reason and an individual’s ability to act in their own interest in the pursuit of sexual pleasure.

These seduction narratives are captivating, and most of us are characters in one or the other in our own lives. Knox’s fascinating book illustrates the magnetism of these narratives as they draw us into their orbits and as we use them to offer explanations of individual and social behavior.

We’ve all been seduced before. We’ve allowed politicians to lure us away from our reason to follow our passions for an issue or a candidate; we’ve let television commercials sing a siren song to us about our absolute need for a product—a car, a bottle…

In 1898, the American Baptist Publication Society called Wilmington, North Carolina, “the freest town for a negro in the country.” By November 10 of that same year, Wilmington had devolved into perhaps the most dangerous place for black people in North Carolina, if not in America. David Zucchino’s Wilmington’s Lie: The Murderous Coup of 1898 and the Rise of White Supremacy explores in gripping detail the efforts of white supremacists to overturn black political and social power in Wilmington and to eliminate black citizens by any means necessary.

One long-held view of the November 1898 events in Wilmington is that they were race riots. Zucchino digs deep into archival records, interviews locals’ descendants about their relatives’ involvement in the events and discovers that there’s simply no evidence that race riots fomented by black people against white people occurred. Instead, he uncovers evidence that on that November day, white men had been buying guns, vowing to remove Wilmington’s “interracial government and black officials by the ballot or the bullet.”

Zucchino carefully outlines the roles that black people held in Wilmington’s government and explores why white people were bothered by what they called “Negro rule” when black people held only a small portion of elected positions in the city. With dramatic opening sentences (“The killers came by streetcar. Their boots struck the packed clay like muffled drumbeats as they bounded from the cars and began to patrol the wide dirt roads.”), Zucchino creates a suspenseful atmosphere as he unfolds the stories of white supremacist Democrats who would stop at nothing to, as they saw it, take back Wilmington. The results of these events “inspired white supremacists across the South. . . . Wilmington’s whites had mounted America’s first and only armed overthrow of a legally elected government. They had murdered blacks with impunity. . . . They had turned a black-majority city into a white citadel.”

Wilmington’s Lie is a riveting and mesmerizing page turner, with lessons about racial violence that echo loudly today.

In 1898, the American Baptist Publication Society called Wilmington, North Carolina, “the freest town for a negro in the country.” By November 10 of that same year, Wilmington had devolved into perhaps the most dangerous place for black people in North Carolina, if not in…

Jaquira Díaz’s Ordinary Girls reaches deep into your heart and seizes your emotions from the very first sizzling paragraph. And as it carries you into some of Díaz’s darkest shadows and out into variegated light, it refuses to let go. In staccato sentences, Díaz walks us through her community: “We were the girls who strolled onto the blacktop on long summer days, dribbling past the boys on the court. . . . We were the wild girls who loved music and dancing. Girls who were black and brown and poor and queer. Girls who loved each other.”

In fiercely honest prose, Díaz turns back every page of her life, starting with growing up in El Caserío Padre Rivera, the government housing projects in Puerto Rico, and sharing stories from there that she “never wants to forget.” In this world, Díaz learns about danger and violence and death, but she also learns about community. She yearns for a more loving family and home, but her mother and father can provide only a soundtrack of constant bickering and yelling. There’s no love lost between Díaz and her brother, who beats her and abuses her emotionally and whom she tries to kill with a steak knife.

When the family moves to Miami Beach, life looks a little sunnier because they’ve moved up financially, but only for a moment. Her mother and father split, and her mother sinks into addiction that’s exacerbated by schizophrenia. Díaz eventually escapes the violence through an early marriage, a stint in the Navy and enrollment in college and creative writing courses, though she never sheds her friendships, her family or her memories.

The stunning beauty of Díaz’s memoir grows out of its passion, its defiance, its longing, its love and its clear-eyed honesty. Díaz’s story hums with a vibrant beauty, shining a light out of the darkness that shadowed her life.

Jaquira Díaz’s Ordinary Girls reaches deep into your heart and seizes your emotions from the very first sizzling paragraph. And as it carries you into some of Díaz’s darkest shadows and out into variegated light, it refuses to let go. In staccato sentences, Díaz walks us…

The legacy of Christianity is ambiguous at best. Followers of the Christian traditions espouse unconditional love of others as the central tenet of their faith, but violent acts against those outside the faith are frequently undertaken in the name of Christianity. As Tom Holland illustrates in Dominion: How the Christian Revolution Remade the World, this tension between universalism (loving your neighbor as yourself) and exclusivism (shunning anyone who doesn’t embrace the Christian faith) lives at the heart of Christianity, resulting in the proliferation of various groups that all claim to be Christian.

In his sprawling and detailed look at the ways that Christianity grew to be such a powerful force in the Western world, Holland traverses widely over time and space to narrate the rise of Christianity, its adaptation of ideas from already existing religions, its fitful origins as a small group, its eventual official acceptance by the Roman Empire and its development of creeds, a canon of scripture and orthodoxy. Holland explores the ideas of early Christian thinkers such as Augustine, Origen and Irenaeus as they struggle to capture the duality of the Christian faith—the goodness manifested in God and Christ versus the evil manifested in the devil and his minions; the goodness associated with living spiritually (spirit) versus the evil of living materially (flesh). Holland follows Christianity though the Middle Ages and into the Reformation, when various factions of Christians evolved and held, often tenaciously, to their own versions of what it means to be a Christian. Additionally, Holland shows that Western culture in the 21st century—whether it claims to embrace Christianity or not—is thoroughly imbued by the language, thought and theology of a religious tradition that shuttles between universalism and exclusivism.

Holland’s writing energetically conducts us through some often-dull history and ponderous concepts to demonstrate just how insidious Christian beliefs are in modern culture.

The legacy of Christianity is ambiguous at best. Followers of the Christian traditions espouse unconditional love of others as the central tenet of their faith, but violent acts against those outside the faith are frequently undertaken in the name of Christianity. As Tom Holland illustrates in Dominion:…

Perhaps no writer of the late 20th century has been more mythologized, or lionized, than Susan Sontag. Beautifully written and moving, Benjamin Moser’s Sontag: Her Life and Work reveals with illuminating clarity Sontag’s ceaseless quest to understand and be understood; her often arrogant and condescending manner, even to those closest to her; and her attempts to use art to fashion herself into the iconic figure she became in life and death.

Drawing deeply on hundreds of interviews with Sontag’s family and friends, as well as on materials in Sontag’s restricted archives and her published and unpublished writings, Moser traces her life from her childhood and youth, to her years at the University of Chicago, and throughout her attempts to distance herself from reality by aestheticizing it in her critical essays and fiction. Sontag’s father died when she was 5, and her mother remained distant, so she retreated into books. “Reading gave Susan a way to recast reality. . . . When she needed to escape, books let her close the door,” Moser writes. Looking back on her childhood, Sontag revealed a theme in her journals that defined her entire work and life: “I grew up trying both to see and not to see.”

Moser’s close readings of Sontag’s writings—from her earliest essays (“Notes on Camp,” “Against Interpretation”) to her failed novels (The Benefactor) and her successful ones (The Volcano Lover, In America)—reveal the theme of language’s relationship to reality. For Sontag, “language could console, and how it could destroy.” Alongside his elegant readings, Moser delves into the rocky relationships that resulted from Sontag’s inability to be alone—from her son, David, to her lover, Annie Leibovitz, to artists such as Jasper Johns and Joseph Brodsky. 

Sontag may have been our last public intellectual. She cast her intense gaze over art, literature, film and politics, boring into her subjects with a steely vision that revealed the many facets not only of those subjects but also of herself. Moser’s monumental achievement captures the woman who, among other things, “demonstrated endless admiration for art and beauty—and endless contempt for intellectual and spiritual vulgarity.” This brilliant book matches Sontag’s own brilliance and finally gives her the biography she deserves.

Perhaps no writer of the late 20th century has been more mythologized, or lionized, than Susan Sontag. Beautifully written and moving, Benjamin Moser’s Sontag: Her Life and Work reveals with illuminating clarity Sontag’s ceaseless quest to understand and be understood; her often arrogant and condescending manner,…

There’s a jagged longing that animates the relationship between daughters and mothers. A daughter’s desire to please and be loved often cascades into enduring joy or peripatetic bitterness, while a mother’s desire to be loved and emulated often pours into exultant pride or raging resentment. Elissa Altman’s haltingly poignant Motherland: A Memoir of Love, Loathing, and Longing captures with clear-eyed candor the ways that Altman struggles to love her mother despite her mother’s insistence on creating Altman in her own image.

Altman’s mother, Rita, is a lifelong Manhattanite who buys makeup from Saks or Bloomingdale’s to assuage her loneliness and preserve her image of herself as a beautiful woman who once appeared on television. Rita’s marriage to Altman’s father ended in divorce because she felt like he could never provide for her material needs, and she continues to search for men who can. Rita wants a daughter who resembles her, so she tries to dress her only daughter elegantly and buys her cosmetics that will emphasize her beauty. Altman’s tomboyish approach to life disappoints her mother, and as Altman grows older, she eventually moves out of the city to Connecticut to live with her wife.

The circles of love, longing and loathing widen, punctuated by Rita’s daily calls to her daughter, calling forth Altman’s own anger, regret and love. As Altman so gracefully describes it, “My mother and I have been burning for half a century. . . . We bob and weave; we love and we loathe; we shout and whisper, and the next morning we do it all over again.” When her mother falls and becomes fully dependent on her, Altman feels the rush of “can’t-live-with-her-can’t-not-take-care-of-her” wash over her as she shuttles to Manhattan to care for her mother, who continues to be dissatisfied with her daughter and her daughter’s chosen life.

The beauty of Motherland lies in its embrace of the raggedness of relationships and in its candid acknowledgment that sometimes resolution and reconciliation simply elude us. But that longing for reconciliation itself functions as a form of resolution.

There’s a jagged longing that animates the relationship between daughters and mothers. A daughter’s desire to please and be loved often cascades into enduring joy or peripatetic bitterness, while a mother’s desire to be loved and emulated often pours into exultant pride or raging resentment. Elissa Altman’s haltingly poignant Motherland: A Memoir of Love, Loathing, and Longing captures with clear-eyed candor the ways that Altman struggles to love her mother despite her mother’s insistence on creating Altman in her own image.

Daniel Brook’s The Accident of Color: A Story of Race in Reconstruction is fast-paced and intriguing, revelatory and provocative. Drawing deeply on archival materials, Brook brings to life the complex notions of race that developed in the years leading up to the Civil War and the ways that various forces diminished such complexity during Reconstruction, reducing race to the restrictive binary—individuals are either black or white—that dominates conversations about and practices surrounding race in America today.

Focusing primarily on Charleston, South Carolina, and New Orleans, Louisiana, Brook reveals that multiracial groups—Creoles of color in New Orleans and Browns in Charleston—worked to promote the liberty and equality promised to all men in the Declaration of Independence. For example, Creoles educated their children in private academies in New Orleans. Both in Charleston and New Orleans, multiracial people were prosperous landlords and hairstylists and business owners. These free people of color sometimes owned slaves, but following the Emancipation Proclamation, multiracial individuals often formed alliances with freedmen to work against white politicians’ and landowners’ attempts to legislate segregation based on race.

Along the way, we meet characters such as Pierre Gustave Toutant Beauregard of New Orleans and Francis Lewis Cardozo of Charleston, each of whom led groups of freedmen and free men of color and lobbied to be subject to the same laws that govern white men. By the end of Reconstruction, however, both states had established Jim Crow laws that rigidly defined race as either black or white, with black people determined as those with just one drop of African or Caribbean blood in their ancestry.

Brook’s illuminating and lively study illustrates that, given the diverse heritage of America, it was never possible for races to be separate. He concludes that the racial binary is a social construct and that, in truth, American history is Creole history.

Daniel Brook’s The Accident of Color: A Story of Race in Reconstruction is fast-paced and intriguing, revelatory and provocative. Drawing deeply on archival materials, Brook brings to life the complex notions of race that developed in the years leading up to the Civil War and the ways that various forces diminished such complexity during Reconstruction, reducing race to the restrictive binary—individuals are either black or white—that dominates conversations about and practices surrounding race in America today.

We reach for the stars and keep our eyes to the skies, but how often do we look below our feet and wonder what lies below the grass or sidewalks we tread on every day? What intricate networks lie just below our toes? Could we ever glimpse them? What could we learn by journeying through them?

In the mesmerizing Underland: A Deep Time Journey, Robert Macfarlane enthusiastically conducts us on such a journey, descending into solid rock to a repository designed to store nuclear waste in Finland, swimming down through sea caves in the Arctic and crawling into the “invisible cities” below Paris.

In Paris, for example, he and fellow claustro-philes follow a map that offers advice about passageways (“Low, quite low, very low, tight, flooded, impracticable, impassable . . .”), also naming places along the underground paths in the depths below (Crossroads of the Dead, the Chamber of Phantoms, the Chamber of Oysters). In England, Macfarlane traverses caves, learning “undersight” as he crawls through narrow spaces, “face forced into wet gravel.” Macfarlane also reveals the fascinating existence of what he calls “the wood wide web,” an intricate and mysterious network that joins below the ground to make forest communities. He introduces readers to Canadian forest ecologist Suzanne Simard, who has discovered that an underground network of “mycorrhizal fungal species” links trees to other trees.

Blending classic stories of descent into the underworld—the Epic of Gilgamesh and the Aeneid, for example—with his own lucid stories of his experiences in geologic time, Macfarlane poetically concludes that “darkness might be a medium of vision, and descent may be a movement toward revelation rather than deprivation.” He discovers that every culture places into the underland “that which we fear and wish to lose, and that which we love and wish to save.” As Macfarlane descends through some of these narrow passages in search of enlightenment, we often hold our breath and feel our hearts racing, but when he emerges we see with him the beauty of the world beneath our feet.

In the mesmerizing Underland: A Deep Time Journey, Robert Macfarlane enthusiastically conducts us on such a journey, descending into solid rock to a repository designed to store nuclear waste in Finland, swimming down through sea caves in the Arctic and crawling into the “invisible cities” below Paris.

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