Zoe looked anxiously into her cupboard. There was one more tin of hot dogs. That was it. And then? Then she would just have to do without. The authorities regretted it if current restrictions made it difficult to obtain food, but food was hardly a priority in a time of crisis. According to some who were more strident in their beliefs, this was an opportunity for Zoe and others like her to ‘evolve’, to grow out of their primitive belief that they could not live without food. They would have to recognise the supremacy of the spiritual life, even if it led to a deterioration in their ‘physical health’. Continue reading “The last hot dogs”
When Alexander was married to Laura, he had been untroubled by demons. Looking back now, he remembered those years as an altogether simpler and more innocent time. But really he knew that was an illusion, or at least an exaggeration, and one he could sustain only by blocking out certain memories – and in particular the memory of the night he had stumbled on something very much closer to the truth. Continue reading “Alexander’s hat: a cautionary tale”
You don’t fall in love with ‘the girl on the bus.’ It just isn’t done. Maybe you look at her chest, maybe you chat her up even. But to fall deeply and silently in love with a stranger who just happens to be a regular on the same bus: that would just be sad. And there is nothing worse than being sad, right?
Steph was never sad. He never took the bus either. Steph’s and Alexander’s schoolboy friendship had been consolidated during the time the two had spent in uniform together as police recruits. Steph’s indestructible cheeriness seemed to complement Alexander’s own dour demeanour. Alexander used to call him the laughing policeman, and in return Steph called Alexander ‘Taggart,’ after the dour TV detective, which only served to flatter his considerable ambition. Steph’s ambition was rather more modest, as is generally the case with happy people. Continue reading “A comedy of Eros”
Famously, the names of the two great parties of 18th century British and North American politics began as insults. In the 17th century, ‘Whig’ was a disparaging term for supposedly uncouth Scottish Protestant dissenters, while ‘Tory’ referred to similarly uncouth Irish Catholic outlaws. When the not-at-all-uncouth English establishment divided over the question of whether the Catholic Duke of York should be allowed to succeed his brother Charles II as king, these religiously-tinged insults proved convenient. They were eventually worn as badges of honour, and stuck even as their political significance was transformed over generations and continents. If only the etymology were little more obscure, you could just about imagine American politics a century or so from now divided between the Deplorables and the Nasty Women. Continue reading “The weaponisation of political language”
Earlier this year, historian Mary Beard got involved in a Twitter spat after she suggested that it was not all that shocking that Oxfam workers had used prostitutes, while on a disaster relief mission in Haiti. She noted that people often behave badly in extreme situations and suggested that it might be a mistake to judge them too harshly. There was a predictable outraged backlash. Writing about the controversy afterwards, Beard reflected that people often have unrealistically high moral standards, even of themselves. She gave the example of a discussion she’d had with a group of students, about Nazi-occupied France. She’d asked what they thought they would have done in those circumstances. “They all said they would have joined the Resistance,” she recalled, before noting, “The truth is to judge by any statistics you can get that most of them would have been collaborators or keeping their heads down.”
It’s a salutary point, and I don’t dispute it, but, at the same time, there would have to be something seriously wrong with anyone who answered the question by saying, “Well, statistically speaking, I’d probably have helped the Nazis.” Continue reading “What is existential freedom?”
In February 2018, scientists unveiled a reconstruction of the face of Cheddar Man, who died around 9,000 years ago, and whose skeleton was found in a cave in Somerset in 1903. DNA analysis has now revealed that ‘the earliest known Briton’ – part of a population from which modern white Britons are thought to descend – probably had dark to black skin and blue eyes. Continue reading “Whose mythical past?”
Unexpected advances are not on a continuum with sexual abuse. People are sometimes open to persuasion. And genuine consent is not necessarily explicit. Continue reading “Consent, desire and the horror of persuasion”
If you ask most people with only a passing knowledge of Christianity to explain the differences between Roman Catholicism and Protestantism, they’ll probably mention communion. Catholics believe the bread and wine literally turn into the body and blood of Jesus Christ, while for Protestants the ritual is merely symbolic. Something like that? Martin Luther would have been horrified.
At the end of August, I talked to volunteers from the education charity WORLDbytes about That Existential Leap: a crime story. Here is the video.
You can find other WORLDbytes videos on their website. I also recommend their documentary Every Cook Can Govern: The life, impact & works of C.L.R. James and I look forward to 1917: Why The Russian Revolution Matters, which will premiere at the Battle of Ideas in London at the end of October.