In this febrile yet curiously static environment of competing claims on our subjecthood and sympathy, we could all do with bearing in mind Wollstonecraft’s distinction between real and affected sentiment. For her, tolerant curiosity about other people – including those who disagreed with her – was an index of progress.
Sophie Mackintosh’s two novels could be classified as dystopias but they are more like hermetically sealed thought experiments. The worlds they describe are different from the one we wake up in, but neither more sophisticated nor more developed. Her novels are grounded in what her characters touch, eat and see. The books contain no politicians, grandparents, cousins; her characters have been reduced to the barest relationships and emotions.
Alan Bennett reads selections from his diary from March 2020 to March 2021.
What would the history of Germany have been if the SPD leaders had let the revolution take its course? Perhaps a radical but generous and democratic socialism, Marxist but not Leninist or Stalinist in its treatment of dissent. Perhaps – but would such a socialist state have been able to resist the vengeance of those who had lost power?
Suddenly, there was nothing to complain about. No cruise ships went up the Giudecca Canal. There were no tourists clogging up the narrow streets. Piazza San Marco was often completely deserted. On some bridges a few gondoliers stood around, but there was no one to hire them. Instead, dogs and their owners walked the streets, with no one pushing them out of the way. People greeted one another familiarly. They had the city back.
Trump will cast a long shadow, especially overseas, where America’s image has suffered a calamitous blow. Every country is at times reduced to playing a crude caricature of itself, exhibiting its ugliest attributes. The question now is whether the US can move beyond its worst expression. We have a long way to go before America becomes, at last, what James Baldwin called ‘another country’.
Diane Williams reads her story ‘Stick’.
The coming together of Cézanne and Pissarro – their common cause, their peaceful coexistence, their rivalry, their contrariety – is a mystery. For me it is the deepest mystery of the 19th century; and I cannot escape the feeling that if we could unravel it we would have in our hands the key to French painting, in much the same way as the relation of Plato to Socrates, for example, still seems the key to ‘philosophy’.
Twenty years ago, the National Rifle Association didn’t know what to do after a mass shooting. But it now has the protocol down: it’s had, after all, plenty of practice.
It is easy to overlook how loud pre-modern education was. Most of our evidence for more than a thousand years of teaching consists of books, and, to the modern way of thinking, books are objects used silently. That this was not the usual way of doing things for much of Western history is now better known, though still difficult fully to understand.
For the French, Tissot was too English. For the English, he was too ‘vulgar’, which was just another way of saying he was too French. Neither liked his determination not to pick a side.
One has to wonder whether the advocates of a new Cold War have taken the measure of the challenge posed by 21st-century China. For Americans, part of the appeal of allusions to Cold War 2.0 is that they think they know how the first one ended. Yet our certainty on that point is precisely what the rise of China ought to put in question.
Patricia Lockwood reads her diary about catching and recovering from Covid-19.
The true significance of Tedros Adhanom Ghebreyesus’s election, and of Trump’s attack on the WHO and China, may be as markers of how radically the world has changed since the WHO was founded, and of the refusal of the nationalist Euro-American right to accept that change.
It is a task of a different order to redeem a history with the dead. If we are to learn from the Germans and produce a better narrative for the United States, then we need to be clear about who constituted the ‘we’ and about what we mean by paradigmatic ‘Americans’.