Denis Dutton

Denis at UCSB

By Ray Sawhill

Denis Dutton, editor of the popular Web site Arts & Letters Daily, has the kind of damn-the-torpedoes, strapping intellectuality that figures like Camille Paglia, Robert Hughes and John Searle do. Over dinner with him, trying to keep up with his knowledge and ideas about wine, Glenn Gould, Kant and evolutionary psychology, you can feel like Boswell invigorated by the company of Dr. Johnson.

Dutton, 56, grew up in Los Angeles, got his Ph.D. from the University of California at Santa Barbara, spent time in India with the Peace Corps (he still twangs away at his sitar on occasion) and eventually accepted an appointment to the University of Canterbury in Christchurch, New Zealand. A gleeful contrarian, he edits the academic journal Philosophy and Literature, and in 1996 founded the Bad Writing Award. A thinker who prefers to measure his thoughts against what actually exists, he once took time out to live with the wood carvers of the Sepik River region of New Guinea to learn what art, craft and beauty mean to them.

Arts & Letters Daily has been one of the Web’s surprise hits, a text-heavy site that consists of little but one long scrolling page — technologically, it’s about as un-cutting-edge as can be. On it are found no animations or applets, just links to articles and essays published elsewhere, with teaser paragraphs describing the highlighted articles. The site caught on quickly as a kind of unofficial “best of the Web.” (Full disclosure: A few of my Salon pieces have been highlighted by ALD.) For readers interested in ideas and the arts, the site, which was purchased by the journal Lingua Franca in November 1999, is like a daily digest assembled by brainy, freewheeling grad students.

Now Dutton — the scholar as Internet impresario — has struck again, founding the online publishing house Cybereditions, dedicated to making available worthwhile scholarly books that had fallen out of print. Cybereditions offers them up as e-books, HTML downloads and print-on-demand paperbacks. I caught up with Dutton by phone, as he took a break between a meeting of the American Society for Aesthetics and an e-book conference in New York. As always, the conversation hit the ground running.

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Ray Sawhill: You just attended a conference of estheticians. How is the concept of beauty doing these days?

Denis Dutton: I think the idea of the social construction of beauty — this idea that beauty is simply whatever culture or society says it is — is on the run. Of course, beauty does arise in a cultural context. No one ever denies that. But there’s also a natural response people have to it.

RS: But wouldn’t it be fair to say that an enjoyment of haute cuisine and Bach generally comes only with an education?

DD: Sure. It’s clear on the one hand that an education enriches and informs a response to beauty, even makes it possible in esoteric cases. On the other hand, there’s no question that someone with no musical education whatsoever might wander into a concert hall and be overwhelmed by the Beethoven Pastoral Symphony. Any theory of esthetics that ignores these two sides of the appreciation of beauty is missing something important. I feel that as a young person in the Peace Corps I was too impressed by cultural differences and didn’t look closely enough at similarities. Evolutionary psychology is a terrific corrective to the idea that we’re all purely products of culture.

RS: When did you start Arts & Letters Daily?

DD: I designed it in July of 1998. It first went live on Sept. 28 of that year. The design of the page is based on an 18th century broadsheet.

RS: Why?

DD: The 18th century broadsheet tries to pack the maximum content on the minimum amount of paper. So I took that classically simple idea and turned it into a Web page.

RS: I imagined it had something to do with your enjoyment of clashing points of view.

DD: I do like the idea that there’s a range of views on the page, and all sorts of competing voices.

RS: How quickly did people discover the page?

DD: It took off very fast. These days, we’re often above 20,000 visitors per day. As with most Internet sites, weekends have smaller numbers, and Friday isn’t as big as Monday.

RS: What do you know about your readers?

DD: They’re the kinds of people who subscribe to the New York Review of Books, who read Salon and Slate and the New Republic — people interested in ideas. One of the things that pleases me about the Internet is that people have for a long time idealized the ’50s and 1960s as some kind of golden age of journalism. With three networks and every city having a monopoly morning daily — as if that were a golden age! For diverse points of view and open, robust criticism, things have never been better than they are today.

RS: What has been the most controversial piece you’ve linked to?

DD: A couple of times when we had some pieces that were excellent, sober, scholarly articles from the magazine Christianity Today, these seemed to get up some readers’ noses. People who wouldn’t think twice about something out of Commentary were objecting that we were publishing out of Christianity Today. They seemed to think we were somehow forcing religion down people’s throats.

RS: What have you learned from your readers?

DD: One thing that surprises me is that people are not necessarily looking for short pieces. Many of our most popular items have actually been quite long. This challenges the idea that everything on the Internet ought to be short and sharp. People are also looking for longer, meditative pieces that provide an occasion for thinking.

RS: There is an audience out there for high-end material. You don’t hear much about them.

DD: It’s all supposed to be shallow glitz.

RS: In the media biz it’s taken for granted that magazines have to work a niche market. Yet if your site has a theme, it’s variety.

DD: We’re very conscious of that. The site is intended to expand the reader’s sphere of interest. It’s a grave mistake in publishing, whether you’re talking about Internet or print publication, to try to play to a limited repertoire of established reader interests. A few years ago Bill Gates was boasting that we’ll soon have sensors which will turn on the music that we like or show on the walls the paintings we like when we walk into a room. How boring! The hell with our preexisting likes; let’s expand ourselves intellectually.

RS: I know people who love your site but scratch their chins, because they can’t figure out your point of view. They want to know your agenda.

DD: [laughs heartily] I heard recently about a British Marxist who finds that the site enrages him. But he can’t help but look at it every day. We’re reacting against cant and clichés wherever we find them. Whatever’s prevalent in the universities and among the chattering classes is sometimes something that needs exploding. And we’re willing to throw the dynamite. On the other hand, there are certainly many items on Arts & Letters Daily that present a fairly standard line that educated people take on many issues. A vegetarian gun-control advocate who opposes capital punishment is fine. But what pricks my interest more is the vegetarian anti-capital punishment cowboy who carries three shotguns displayed in the back window of the cab of his truck.

RS: Let’s talk about Cybereditions. Book publishing is such a nutty field. Why would a professor of philosophy want to get involved?

DD: My parents were in the book business, my brothers still run the Dutton bookstores in Los Angeles and I’ve been interested in editing books and journals all of my life.

RS: When did Cybereditions go up?

DD: It’s been selling books off its site since the middle of this year. We have about 30 titles in process right now, and we’re hoping to raise that number to over 100 in a couple of months. Books have been going out of print at the rate of 30-40,000 a year for the last 40 years. So Cybereditions takes high-quality, out-of-print books that the authors have the rights to and does a new edition where possible. Some of our books are unchanged from the original edition, but most are in some way updated.

RS: What are your bestsellers?

DD: Frederick Crews’ book “Skeptical Engagements” has been selling, Norman Holland’s book “Poems in Persons” has been selling. And Mark Turner’s “Death Is the Mother of Beauty” has been popular. We recently acquired Ihad Hassan’s “The Postmodern Turn,” and Brian Boyd’s first book on Nabokov’s “Ada.”

RS: As successful computer people are beginning to kick back a little, are they becoming more interested in the cultural applications of the technology and the money?

DD: A couple of years ago it was impossible to interest people in the computer world in anything that used the dreaded word “content.” If it wasn’t a switch that made something go faster or some kind of whizbang program, they weren’t interested. Cybereditions is an application of computer technologies to a very traditional business. Book publishing is and always was, as Jason Epstein has said, a cottage industry. It’s a matter of authors working with editors to produce books that are useful to readers. There’s no way to mass-produce good editorial work. And good books are no more going out of fashion than good stories or good food. We have found backing in Silicon Valley, though it’s very modest.

RS: Authors tell me that, now that publishing houses are aware of electronic publishing, they won’t let rights revert to authors anymore. The publishers are refusing to admit that books have gone out of print.

DD: That’s exactly right. This is going to enrich a lot of lawyers. Ask the publishers for the rights, and they’ll dawdle and claim a book is simply out of stock. At the same time, there are thousands of authors who, before all this, when they were told their books were out of print, simply took the rights back. So there’s a huge field that Cybereditions can work with even if the current publishing scene is not entirely friendly to a new entrant.

RS: What rate do you pay?

DD: We pay up to 40 percent of what we net, and with electronic downloads that can be done.

RS: Does Cybereditions have a physical location somewhere?

DD: The server’s in Santa Clara, Calif. The company doing the editing is in Christchurch, New Zealand. The technical people are there too. We’ll be using contract editors all over the world. Our authors will certainly come from everywhere. It is a New Zealand corporation, but with international investment. And the print-on-demand books will be done, mostly, in the U.S.

RS: How do you react to the new Gemstar e-book readers?

DD: The quality of the devices is excellent. But Gemstar is intent on controlling and licensing what the devices can actually be used for. Rather than using an open format, which allows you to use any file of your own, you can only read what you download either through their site, or what is licensed by them.

RS: A lot of commercial publishers are high on Gemstar’s approach.

DD: If this is the future of electronic publishing, I think you can count most readers out. Who would have bought a television set in 1955 if it turned out that the television-set manufacturer controlled what programs you could watch?

RS: What kinds of opportunities does electronic publishing offer someone interested in scholarly publishing?

DD: For one thing, it changes the concept of the book. Normally a book comes out in a final finished edition. Perhaps years later a second edition follows. But an electronic book can be continually revised, more like a computer program than a printed book. You can have an initial edition, then make some corrections — that’s edition 1.01. Some more and you have edition 1.02. Right up to a really new edition, and that’s version 2.0.

RS: Everything becomes software.

DD: We can continually update. Another thing: Traditionally, the book is published and sits out there alone and undefended while the critics pick it apart. With e-publishing, a scholar who’s worked for years on a book can now come out with a revised edition answering critics. We think that the idea that writers can now answer their critics is very important. That’s why we’ve registered the domain name booksthatbiteback.com.

RS: So much of what gets said about electronic publishing is about how the floodgates will finally be opened and the native genius of the people will finally be released.

DD: I sing the praises of the many contrary points of view that are available on the Web. The downside is that much of the material that’s available on the Web is unedited and self-indulgent. More than ever, the Web demands good editors who can knock writing into line and make it serve readers rather than the egos of writers.

RS: Internet utopians tend to use the term “gatekeeper” as a synonym for “devil.” As a publisher, what’s your view of the role of gatekeepers in the Internet world?

DD: The old libertarian paranoia about gatekeepers is passé. Gatekeeping is impossible on the Internet anyway. What we do need, as much today as ever in the past, are intelligent editors and publishers who can be relied on to select the best material.

RS: We need guidance.

DD: And guidance of that sort isn’t manipulation. It’s entirely rational, and an economic use of time.

RS: In a way that’s what the canon is — guidance.

DD: The classical canon is a great way to begin an open-ended reading list. It was never intended as a straitjacket, nor should it be.

RS: You’re an egghead who has created an intriguing business. What have you learned about the business world?

DD: Many of the people I’ve encountered, particularly in the computer industry in California, are some of the smartest and most imaginative people I’ve ever met. And one has to laugh a bit sadly at academics who look down their noses at people who happen to have done well in the computer industry.

RS: I’ve always been amazed by the way some academics seem to think that they’re smarter than everyone else.

DD: I once read that people with Ph.D.s in fact have slightly lower IQs than people with M.A.s. Apparently, a lot of really smart people feel, once they’ve got the M.A., enough of this, I’m out of here. And some people who go on to get the Ph.D. have a kind of stupid doggedness. As a Ph.D. myself, I suppose I might admit it takes one to know one! Even so, you also find some of the best minds in the world in academia.

RS: Are there assumptions academics make about businesspeople you’d like to shake them out of?

DD: The usual leftoid malarkey — that the business people are only interested in profit, really, while we academics worry about the good of the world, and whether our four-month vacations might be reduced to three and a half.

RS: I left academia in the late ’70s. Bring me up to date.

DD: There’s a very serious divide that’s developed in the academic community. The science departments have remained strong. And those departments such as psychology or economics that have tried to give an empirical base to their research and teachings have remained lively and productive.

The sad story is over in the English department. English as a discipline has been reduced to a laughingstock by its adoption of cultural studies as its central focus. In a sense you can see how it happened. The students don’t want to read long, hard, old books. And many faculty members find it unrewarding to teach classic literature to recalcitrant students. But to rescue the situation by turning to politicized readings of comic books, soap operas and the media has been a big mistake. Of course, there are still holdouts for real quality — Bard College is a notable example. But increasingly they’re an embattled minority.

RS: The radicalism of the cult-studies approach seems to go hand in hand with a complete caving-in to commercialism.

DD: Yes. There’s an odd way in the which the left, by trying to remain avant-garde, has gleefully adopted commercialism as the only reality — playing perfectly into the hands of the philistine right. Realistically, we have to understand that there’s always a considerable percentage of students who are not given to independent thought, and who rather enjoy being told how to talk about their favorite soap operas in deconstuctionist jargon. In any society there are people who are easily led.

RS: I’ve run into a syndrome among some younger people recently. At about the age of 30, they start to realize they were brainwashed instead of given an education. And only then do they start to wake up from it.

DD: So long as you have contrarian sources of news and information, hope is not lost for intellectual independence. And we’d love Arts & Letters Daily to be the meeting place for critical thinkers from all over the map.

RS: A novelist who has also taught at colleges told me that the people who are really interested in reading and writing are leaving English departments and going into creative-writing departments instead.

DD: So the abiding classical interest in great prose and how it gets made will persist. It will just be reborn in another department.

RS: You aren’t a pundit bemoaning the end of culture!

DD: All of these interests can go only temporarily into eclipse, because they’re permanent human concerns. I’m a democratic optimist — I live in the belief that the more information people have, the more they can be trusted to make the right choices.

  • Arts & Letters Daily.
  • I’m sad to report that Denis died near the end of 2010. Here’s the obit of Denis that the New York Times ran.
  • At Denis Dutton’s personal website you’ll find a rich selection of essays and links.
  • In 2008, Dutton pulled his thoughts about art, culture, and Darwinism together in “The Art Instinct.” Buy a copy of this influential and thought-provoking book.

©2000 by Ray Sawhill. First appeared in Salon magazine.

“Malcolm X,” directed by Spike Lee

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Malcolm Zzzzzzzzzz

By Ray Sawhill

With his underslung jaw, his 6’4″ lean-and-hungry build, and the fury in his eyes, the real Malcolm X was unquestionably a star. He had a triumphant, gritty voice and worked a crowd close-in, relishing the tumult. He may not always have made a lot of sense, but you could see what delighted blacks and frightened whites; on a stage, he was an angry, defiant turn-on.

Alas, Denzel Washington, who plays the role in Spike Lee’s “Malcolm X,” just isn’t riveting. There’s nothing behind his restraint — he’s in control, but of nothing. He doesn’t get a rapport going with the audiences he speaks to (and Lee makes counterproductive whoopee with the camera and the editing scissors during the speeches). For all the bravado of the opening credits — which play over footage from the videotape of the beating of Rodney King, intercut with an image of an American flag burning until it’s shaped like the “X” on an “X” hat — the movie isn’t fiery. It’s a stolid civics lesson, complete with heavenly choir. There are a few hippity-hop, disjunctive editing tricks, some overhead shots that are “unusual” in a familiar way, and that cross-angled mustard light that Lee and his cinematographer Ernest Dickerson seem to like. But otherwise the filmmaking is mainstream. Only the length (three hours and 21 minutes) and an occasional freedom in the way it ribs blacks suggest the film is anything more than the usual worthy docudrama. The end features little black schoolchildren (first in America, then in South Africa) standing up at their desks, one after the other, to announce, “I’m Malcolm X.” (Study guides and Malcolm X book jackets are being provided to high schools in the 100 largest U.S. urban areas.)

Lee has based the movie almost entirely on “The Autobiography of Malcolm X,” which was written by Alex Haley, who completed it after Malcolm X was murdered in 1965. (Lee revised a nearly 20-year-old script by Arnold Perl and James Baldwin.) Among some groups, this “autobiography,” like Malcolm’s speeches, has taken on the aspect of a religious text, with exegesis-happy scholars and fans quarreling about what Malcolm really meant, what his stand really was. Lee has committed himself to putting the material across not as drama but as truth — we’re meant to accept Malcolm’s view of himself reverently, every step of the way. (It’s embellished with a few twists, such as CIA men following Malcolm on his tour of the mid-East, and the FBI tapping his phone.)

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What we’re given is the Malcolm legend. When Malcolm is a child, his family is destroyed by whites. He tailspins off into a life of crime and cheap thrills, bottoming out in jail, where he finds his personal hell and is given the nickname “Satan.” He pulls himself together with the help of the Nation of Islam, which encourages him to blame all his troubles on whites, and he achieves fame giving voice to his race’s rage and demands. After 12 years he becomes disillusioned with the Nation’s leadership and quits the organization; he becomes an ordinary Muslim, visits Mecca and realizes it’s OK to be any color. Wiser and more humble, he’s martyred by the Nation of Islam followers he himself had once fired up.

Spike Lee begins with the street years and proceeds straight ahead, using incidents to trigger off flashbacks to Malcolm’s childhood. He mimics Malcolm’s development in his filmmaking. The street years come with daddy-o colors and sassy crane shots; the prison section is shot in end-of-the-road blue-grays. The Nation of Islam passage has “Godfather”-style dignity and solemnity; the tour of the Holy Lands is a Barbet Schroeder-style spiritual travelogue; the troubled final year is paranoid and portentous (it’s the Oliver Stone section). The flashbacks — which are meant to explain Malcolm’s drives — are “Birth of a Nation” racist nightmares.

“The Autobiography” has push and heat — Malcolm X and Alex Haley tell good tales. But you can sense that the stories have been brightened up, and the lessons Malcolm X draws from them often have little to do with the experiences he describes. As one flamboyant tale follows the next, what comes together is a man’s view of his life as a superhero myth. Essentially, the film is the autobiography, recapped 27 years later, with considerably less flair. Yet Lee obviously wants people to accept his movie as factually accurate.

In the film, as in the book, we’re asked to accept Malcolm’s conversion to the Nation of Islam as a genuine religious experience; Lee gives Malcolm a literal vision. Yet when Malcolm quits the faith on discovering that Elijah Mohammed, the Nation’s leader, is a hypocrite — Elijah has been screwing secretaries while demanding near-celibacy from his followers — he doesn’t spend a single day thinking to himself, “Whew, what a fool I’ve been.” He doesn’t ask himself: “What was it about me that made me so vulnerable to that line of baloney?” At hour one, we’re meant to feel tender awe at the faith, and to be impressed by its insights; at hour three we’re meant to see the faith as corrupt and crazy.

The film doesn’t question Malcolm’s sincerity either; we’re meant to find his disillusionment as genuine as his conversion. He’s always aggressively heading off in some new direction, as certain of this one as he was of the last. It’s such an odd passage when he’s grappling with the fact of Elijah’s hypocrisy that you almost think the message of the movie must be, “Don’t go getting involved with weird religious cults.” Yet when Malcolm’s racial views shift and, after all those 12 years of preaching that the “white man” is the devil, he decides that it doesn’t matter what your skin color is, there’s no indication that he regrets leading his followers astray. Sometimes it seems as if what was inspiring about him was his inconsistency.

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In the film, as in the Malcolm-Haley account, Malcolm’s father was a strong, very dark Marcus Garveyite who was terrorized and finally killed by whites; his mother was a proud, light-colored woman whose family was ripped apart by the social welfare agencies; Malcolm’s schooling came at the hands of abusive whites. But a recent (and very sympathetic) biography, “Malcolm” by Bruce Perry (Station Hill Press), suggests that while Malcolm certainly did suffer from white racism as a child, most of his pain originated in his family.

Malcolm’s father never earned enough money to support a family, and this was a family with 10 kids. He beat them, and beat his wife; he was also, one family friend told Perry, “a natural born whoremonger.” He didn’t die tied to streetcar tracks by white men in black hoods and robes, as the film would have it. Perry shows that he stormed out of the house after an argument, missed his step getting on a streetcar and fell under it.

Malcolm escaped most of his father’s brutality but was beaten by his mother so hard his screaming could be heard by neighbors. (And his family didn’t live in a city apartment; they lived in the country.) Malcolm wasn’t ripped from his mother by welfare workers; with another brother, he tried to get the authorities to send him to reform school (“we heard they had good beds there,” recalls the brother). Malcolm grew up largely among whites; if his enemies and rivals as children were white, so were his playmates and friends. He was teased and put down by some whites; other whites fed him when he was hungry and fought and played alongside him. Light-skinned and red-haired, he also got teased and put down whenever he was in a black neighborhood, where kids called him “Snowflake” and “Eskimo.”

The Malcolm of myth — hard, uncompromising, defiant, manly (yet ever “evolving”) — is fuelled by a rage that is very pure; he stirred up other people’s rage, too, and made them feel exalted by it. (This seems to be what people mean when they say he “gave them hope.”) Malcolm’s late “tolerant” phase wasn’t what it’s sometimes meant to be: what he said was that some whites were OK with him — whites, that is, “who had accepted the religion of Islam.”

In one scene, when Malcolm has become a top leader of the Nation of Islam, a black man is injured by police; Malcolm leads a crowd of blacks to the hospital to insist he get proper treatment. A cop (Peter Boyle) orders him to disperse the crowd; Malcolm resists, then, when it suits him, he makes a tiny sign with his hand, and the mass of people breaks up, the Muslims in their hats and overcoats marching off in perfect order. Denzel Washington shows a minuscule twinkle of satisfaction, and Boyle marvels, “That’s too much power for one man to have.” I understand the joy blacks may feel at seeing a black man fling it right back at “the white man,” and I can enjoy a “kiss my ass, honky” gesture. But the film is too pleased by violence cockily and righteously contained, and that twinkle undercuts the idea we’re mean to have of Malcolm having achieved egolessness.

I found myself interpreting the material differently than we seemed meant to. Early on, Malcolm is invited by a big-time crook to sit across from him at a table in a dark restaurant; the crook winds up taking Malcolm on as a hood-in-training. The scene is balanced by a later one. Malcolm has become a Nation of Islam leader; he’s drinking coffee with assistants in a diner, and an eager young boy who has seen him and wants to join up begs his way to the table. It’s hard to know what’s intended — are we just meant to recognize that Malcolm has found some success? But we’re also left wondering: did Malcolm just want to be a bigwig all along? Did he fail at crime but find his niche in the religion game?

Malcolm’s life suggests that he was trying to create, by himself and in himself, his own idea of a father — his idea of manliness. As a young man — before he joined the Nation of Islam — Malcolm beat a number of his girlfriends (this is not in the film) and chased after white women. (In the film, he has one white girlfriend.) He had a drive to control women that apparently took a new form when he joined the Nation. Moviegoers may find the film’s images of womanly submission really alarming. Malcolm’s wife calls him Dear Heart, and says things like, “Even when you’re not with me, you’re with me.” At one rally, a huge banner hangs from some columns — we’re shown it several times. The text reads, We Must Protect Our Most Valuable Property, Our Women. The men in their gray suits, white shirts and skinny dark ties sit on one side of the stage or the auditorium; the women, in their white robes and shawls, sit on the other. Visually, these ranks of sex-segregated automatons may be effective in suggesting lives cleaned up and set in order. But it’s still hard to take.

You don’t have to accept the myth to find the actual Malcolm a fascinating character. But what we’re being asked to watch is an epic about a Chosen One, and the uninspired moviemaking works against the mythology. Spike Lee will need a lot of help from the press and the Malcolm Industry to keep people talking about his movie. Lee hasn’t found a way to give the movie a present-day bite, either. He offers a Sixties view of things: white equals oppressor equals bad, black equals oppressed equals good. Presented to us in the Nineties — when the press would rather accept the Malcolm myth than get into touchy areas, and a black ad agency is helping Warners create a “groundswell of positive word of mouth” about the film — this view seems preposterous and inadequate.

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Denzel Washington was impressive in Richard Attenborough’s “Cry Freedom” and in “A Soldier’s Story,” directed by the Canadian Norman Jewison. The characters he played had reserves. You could see that they were choosing what they said and what they did from a range of possibilities; when they lashed out, the violence came from a source that you could feel demanded release. The characters Spike Lee creates don’t have inner lives. At one point Norman Jewison was on the verge of making “Malcolm X”; Spike Lee caused a public uproar about the supposed inappropriateness of a non-American white man making the film, and Jewison withdrew from the project. Did Lee think that being black was all he needed to connect with his character and his audience?

In Lee’s first feature, “She’s Gotta Have It,” he showed a relaxed impudence. I saw it with a mostly black audience that laughed at some jokes I didn’t even identify as jokes; they also enjoyed being teased about black traits and habits. But his next film, the college comedy-musical “School Daze,” was a self-conscious, chaotic piece of in-your-faceness, with a joyless central character who, in the final scene, rang the school bell and yelled, right into the camera, at close range, over and over, “Wake up! Wake up!” Spike Lee has been ringing that bell and hollering at the camera ever since. As a self-publicist, he’s in a class with Madonna; they think like magazine editors, pushing hot buttons and goosing you along with graphics and outrageousness even as what they’re packaging gets thinner. Lee has stopped being an entertainer/artist and has become an entrepreneur/haranguer; he has turned himself into a marketer of superficially radical ideas and attitudes. As he has assumed the mantle of savvy firebrand/spokesman for his race, all the shadings (and the humor) have gone out of his filmmaking. Everything is black or white.

©1992 Ray Sawhill. First appeared in The Modern Review.

“A World Apart,” directed by Chris Menges

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By Ray Sawhill

“A World Apart,” set in South Africa, is the first feature directed by the famous cinematographer Chris Menges, and for the most part it’s terrific. Menges worked as a documentarian in South Africa in the early 1960s, and the screenplay, by Shawn Slovo, is semi-autobiographical. The story, set in the early 1960s, concerns a young suburban white girl (Jodhi May), a South African whose parents are anti-apartheid activists. She admires them and values their attitudes but can’t help feeling jealous and angry because the political work absorbs so much of her mother’s care and time. (Her father has left the country to escape imprisonment.)

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Chris Menges directs Jodhi May

Menges can’t resist overstressing that Apartheid is Bad, and he isn’t successful with the character of the mother (Barbara Hershey). Hershey has some dignity, but she can’t seem to help being actressy; she’s always playing out an actress’s idea of a character. But the film manages to be earnestly (and movingly) liberal without being a drag. The feelings have been lived through, and, like the look of the movie, they’re turbulent and abraded. Menges has a distinctive talent for capturing private, unguarded-seeming moments (even as he keeps the public events moving around them) without making a big deal of it. His domestic scenes have a warmth and grace worthy of Mary Cassatt.

Menges seems to like working with women: here, a woman producer and a woman writer; his main actors are women, too. This may have some relation to the way you’re almost never asked to admire what has been set up before you — which is how most first-time directors (male or female) ask an audience to watch their movies. Mostly, you’re with the young girl (and the director), peeping around corners, eavesdropping, noticing things out of the corners of your eyes and wondering if other people notice them too. The film is at its best in catching her tangled feelings, and in its portrayal of her predicament. Jodhi May gives the girl a flickering, tentative incandescence.

©1988 by Ray Sawhill

 

The Rise and Fall of An American President: Nixon in the Arts and the Media

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By Ray Sawhill

The biggest surprise when “Nixon in China” opened in 1987 wasn’t the music: the opera’s composer, John Adams, had been moving away from minimalist purism for some years. It wasn’t the production’s staging, either. By 1987, on-the-cusp culture buffs had already learned to enjoy the mix-and-match irreverence of director Peter Sellars. It wasn’t even the way the opera proposed viewing near-current events as legitimate material for grand opera. “Nixon in China” — now acknowledged as having kicked off a brief trend for “CNN operas” based on topics torn from the news — asserted its authority quickly. It seemed not just funny but natural to be watching a story set in the very recent past, featuring characters with names like Henry Kissinger, Chou En-lai and Madame Mao. After all, what are the creatures who inhabit our media world if not figures of modern myth?

No, what was most startling for the culture-class was the opera’s rounded, even sympathetic portrayal of Richard Nixon. Act I may have begun with a pop-art-style recreation of the famous descent from the Presidential jet in Peking. But things soon moved in more unfamiliar directions. In Act II, Pat Nixon rushes onstage during a performance of a Madame Mao opera to protest the cruelty of some of its characters; Dick follows her and sweetly comforts her. And in Act III, we’re given a Nixon indulging in wistful reflection. Recalling a day during World War II that he thought he wouldn’t survive, he sings, “I felt so weak / With disappointment and relief / Everything seemed larger than life.” Here was something unfamiliar — a Richard Nixon capable of tenderness and dreams.

nixon in china stage

We in the audience went into the theater eager to witness an art-gamble: could BAM-style post-modernism deliver an experience that would command our attention on a scale commensurate with grand opera? What we left with was a bonus — a shift in our perceptions of one of the country’s most controversial figures. If Peter Sellars, John Adams and librettist Alice Goodman could let themselves conceive of Richard Nixon as something other than a cartoon ogre, maybe the rest of us could, too.

By 1987, more than a decade had passed since Watergate, Vietnam and the resignation, yet feelings were still raw. One of the main reasons was Nixon himself, who, in his disgrace, hadn’t exactly hidden under a rock. Legendary as a fighter who would never give up, he’d set about rehabilitating himself soon after leaving office. He wrote and wrote, issuing several books, including a nearly 1,200-page-long memoir. The first of his four interviews with British broadcaster David Frost in 1977 was watched by 45 million viewers. He traveled overseas and connected with world leaders. He offered himself up to the media and to other politicians as a wise old foreign-policy expert. He was the public figure we’d never be done with — like it or not.

But Nixon had been a flash point for the country since the U.S. emerged from World War II. The startling aggressiveness of his campaigning had won him early attention, and his conduct during the investigation of the Alger Hiss case had made him a Congressional leader during his first term as a Congressman. His successes highlighted the emergence of the West Coast, and especially California, as a national power-center, confidently asserting itself in the face of the old Northeast.

Nixon never failed to stress his humble origins as the son of a grocer. A huge class of never-before-seen voters — inhabitants of the new suburbs, lower-middle-class and middle-class car owners striving to do even better for themselves — responded. They identified with Nixon’s embattled, Horatio-Alger-versus-the-elites self-image and cheered him on. Within only a few years of setting out on a political career, Richard Nixon became one of the nation’s youngest-ever Vice Presidents.

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Has anyone ever had such an up-and-down career? After the early triumphs, Nixon lost the 1960 Presidential election to JFK by a whisker, then fell to Pat Brown in the 1962 race for California governor. The entire country seemed willing to write him off; ABC entitled a news program about him “The Political Obituary of Richard Nixon.”

Yet by 1965 — with race riots breaking out in many cities and Vietnam emerging as a quagmire — the liberal consensus that had seemed so all-powerful in ’64 was crumbling. Soon, the country was tearing itself apart. Faced with the craziness, most people wanted nothing more than a return to stability. And the unlikely character who rode that wave into the White House in 1968 was back-from-the-dead Richard Nixon — the first Californian ever to occupy the office. In 1972, less than a decade after he’d been declared politically done-with, Nixon was reelected to a second term, winning everywhere but in Massachusetts and the District of Columbia. He may have been “Tricky Dick” to the left, but in one poll 75 percent of the electorate said they found him “more sincere and believable” than George McGovern.

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Then, a mere twenty-one months after this triumph, Nixon himself was gone. In ’72, he’d taken more than 60 percent of the popular vote; by August 1974, 65 percent of the public wanted him impeached. For the right it was a hard-to-digest disgrace. The Library that opened in Yorba Linda in 1990 in honor of his presidency was denied public sponsorship and had to be financed by private subscription.

The bond Nixon had with the white middle class caused the left immense frustration in an era when good liberals defined themselves by their devotion to civil rights. For lefties, raging against Nixon became something like a competitive sport. In 1971, Philip Roth’s political satire “Our Gang” featured a main character named “Trick E. Dixon,” who destroys Copenhagen and has an operation to remove the sweat glands from his upper lip. Gore Vidal, in his 1972 play “An Evening with Richard Nixon,” used Nixon’s own words to portray the president as a man with “no conscious mind.” In 1977, Robert Coover one-upped everyone with “The Public Burning,” in which Nixon has an affair with Communist spy Ethel Rosenberg and is raped by Uncle Sam. “To the cosmopolitan liberals,” writes the historian Rick Perlstein, “hating Richard Nixon … was becoming part and parcel of a political identity.”

For the right, Nixon had always been an ambiguous, even disruptive, figure. Nixon’s politeness, his determination, his endless repetitions of how he’d come from good but humble beginnings — even his physical awkwardness — spoke eloquently to his fans. But Nixon also unnerved many established factions on the right. The Northeast Republican patricians looked down on him as a sweaty, hustling, West Coast prole. His enthusiasm for ambitious government programs and a dynamic foreign policy put him at odds with the heartland small-government/isolationist types known as Taft Republicans.

Culturally, Nixon’s presence was felt in such right-wing works as the popular movie “The Green Berets,” in Bob Hope’s tours, in the hippie-taunting of “Li’l Abner” creator Al Capp, and in the square pop music of the time — from the Carpenters to many defiantly patriotic country songs. His law-and-order presence helped shape one of the key, and most popular, movie forms of the era, the mad-at-the-damn-liberals, vigilante-movie genre epitomized by “Dirty Harry.”

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Philip Baker Hall as Nixon in “Secret Honor”

Robert Altman’s 1984 film about Nixon, “Secret Honor” — from a play by Donald Freed and Arnold Stone, and featuring a great performance by Philip Baker Hall — represented something new. In the film, Nixon is alone in his office, in exile, downing Scotch after Scotch as he dictates what he has told himself will be his last will and testament. Produced for a pittance and using only one set, it’s one of Altman’s best movies — experimental, graceful and shrewd. What was fresh in its presentation of Nixon was that it wasn’t just harsh and funny. It also delivered a fully embodied portrayal of the man; watching the film was like watching a David Levine cartoon take on three-dimensional life. Altman may have been a liberal and a media-biz person, but he’d grown up in the heartland, and he knew his subject’s type: “‘I will be a winner because I was a loser’ — this was Nixon’s credo,” Altman explained. He even admitted that he felt more sympathy for Nixon than he did for Reagan.

But moviegoers, right and left, weren’t ready yet for such a treatment. Though the film was a hit at festivals and appeared in many end-of-the-year best-of lists, it never won a large audience. Altman reported that the only people who gave him a hard time for the film were lefties who thought he’d accorded Nixon too much humanity.

Several years later, though, “Nixon in China” could successfully propose an attitude of reconsideration. We were now ready for it. Perhaps the Nixon years had encompassed more than just Vietnam and Watergate. (Watergate is never even foreshadowed in Adams’s opera.) Opening up diplomatic relations with China was an immense achievement, after all, as well as a real showstopper: here was Nixon, the legendary Red-baiter, making peace with Communists. Librettist Alice Goodman shrewdly captures Nixon observing his achievement: “Though we spoke quietly / The eyes and ears of history / Caught every gesture,” he sings. Nixon had a mental habit of watching himself take his place in history.

Did “Nixon in China” trigger off this new attitude, or was the opera merely one manifestation of its era? And why were so many — on both the right and the left — so unwilling to let go of the man? The legacies of Eisenhower and LBJ were sorted out soon after they left office. The assassination left John F. Kennedy frozen in amber as the glamorous swaggerer cut off in his prime. Nixon, though, has proved to be a loose tooth unlike any other. Perhaps it’s because — despite all his victories, and all the years he spent in office — there remained something unrealized about him. Americans love battlers and strivers, people who won’t quit. So someone like Nixon — a man of potential and drive, a paranoid who wrecked his chances yet never gave up the fight — transfixes us. A failure on an epic scale, he’s the kind of outsized “He had so much going for him” case that irks and fascinates Americans. How can such a figure ever be nailed down?

Whatever the case, the success of “Nixon in China” seemed to free others to venture out of over-familiar partisan ruts. New thoughts were being entertained. Perhaps Nixon had been an effective President, and not in entirely awful ways. The Environmental Protection Agency … the SALT agreements … the “triangular diplomacy” that his visit to Peking was part of … was it a terrible record? In 1988, historian Francis Russell, while allowing that there is indeed “a repellent quality to Richard Nixon,” argued that Nixon was our most underrated President. Liberal columnist Tom Wicker — during Nixon’s Presidency a staunch critic — pointedly entitled his 1991 book about Nixon “One of Us” and admitted candidly to one interviewer that it was “more favorable to Richard Nixon than some people would wish for it to be.”

By the time of his death, in 1994, Richard Nixon was occupying center stage in real life once again. The praise and nostalgia got so thick that Nixon biographer Stephen Ambrose, observing the occasion as a commentator for ABC, marveled, “To everyone’s amazement, except his, he’s our beloved elder statesman.”

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Anthony Hopkins in “Nixon”

The following year, a more modern kind of monumental recognition came Nixon’s way — an Oliver Stone movie. With his knack for exploiting hot-button topics and his eagerness to write his own version of recent history — the director had already put his touch on Vietnam, JFK and Wall Street — Stone now settled on Nixon. This time, though, he chose to forgo his usual fevered-madman treatment. It’s a dignified movie, made with full Greek-tragedy solemnity. Perhaps this was because Stone (like many boomers) saw some of his own father in Nixon and found that moving. In any case, the director dedicated the film to the memory of his father.

The film is a long, ponderous watch, as well as monotonously overemphatic in the Stone way. “He’s the darkness, reaching out for the darkness,” E. Howard Hunt tells John Dean about Nixon, in case you hadn’t noticed the way that Stone has Nixon literally inhabiting a Rembrandt/Godfather-esque darkness. And how convincing a Nixon did Anthony Hopkins make? Quivering with unease and anxiety, pulling his facial muscles around to convey the idea that Nixon was both puppet master and his own puppet, Hopkins didn’t even try to capture Nixon’s confidence, his drive or his victory-lust. (Watching old tapes of Nixon, I was struck by how much he loved campaigning and how happy he was when connecting with a crowd.)

The film nonetheless delivers an intelligent and plausible — and very un-cartoonish — Nixon. Here’s a man who isn’t just obsessed with greatness in others; he came very close to greatness himself. Where Altman and Hall gave us a small-town go-getter who was out of his depth as President — someone who had always been so eager to succeed that he never developed a central core of his own — Stone and Hopkins’s Nixon is a driven, skillful grownup, brilliant in many ways and unquestionably a master politician, but crippled by inhibitions, as well as prone to projections and paranoia.

In the years since, treatments of Nixon have become even more variegated. A young woman named Monica Crowley, who had worked for Nixon during his final years in Saddle River, New Jersey, brought out a memoir in 1996 of her time with Nixon that included long passages in his voice. Her Nixon comes across as brilliant, thoughtful, vulnerable — and unexpectedly kind on a personal level. Unable to let Nixon (or his rage at him) go, Philip Roth launched another anti-Nixon attack in his 1998 novel “I Married a Communist.” Zack Snyder’s 2009 film of Alan Moore’s graphic novel “Watchmen” uses Nixon as an icon of looming fascism.

But the more resonant works in recent years about Nixon have tended to be many-faceted ones. Margaret Macmillan’s 2007 “Nixon and Mao” shifts around between points of view and leaves you in no doubt about what an impressive bit of diplomatic engineering the real-life subject of “Nixon in China” was. In “Watergate in American Memory” (1992), sociologist Michael Schudson makes the case that even Watergate is no easily-encapsulated phenomenon. For some it was a scandal, for others a constitutional crisis, while for a third set it was simply politics as usual. Cultural historian Daniel Frick’s “Reinventing Richard Nixon” is a cool survey of the Nixon stories, images and iconography that have flowed past us through the decades, from campaign posters to plays to New Yorker cartoons to the gift shop at the Nixon Library.

Perhaps the most magisterial reconsideration of the era is historian Rick Perlstein’s 2008 “Nixonland.” In it, Perlstein proposes Nixon as the crucial politician of the 1965–’74 era — the figure who most embodies and sums up those turbulent times. For Perlstein, it’s important to understand Nixon as a “brilliant and tormented” man who struggled “to forge a public language that promised mastery of the strange new angers, anxieties, and resentments wracking the nation in the 1960s.”

For oldies, it’s a bit of a shock to realize that one of the country’s most august authorities on the era was barely a child himself when Nixon was actually in office. But youth can confer virtues; although a left-liberal himself, Perlstein has a perspective that those of us who were around at the time can’t achieve. He doesn’t, for example, flinch from suggesting that the left’s fury kept them from understanding Nixon and his fans. “There was a kind of dehumanization going on, on the left,” he told one interviewer.

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Frank Langella in “Frost/Nixon”

The most recent major pop-culture portrayal of Nixon is Ron Howard’s 2008 movie “Frost/Nixon,” adapted by Peter Morgan from his own play about the 1977 Frost–Nixon interviews. The movie — genuinely thoughtful if, perhaps, surprisingly square — generates a lot of suspense, as well as a lot of sympathy for both its protagonists. We spend the movie watching the two contrasting characters joust — the overeager Frost trying to pull off a media coup and establish his personal bona fides as a journalist of substance, the cagey Nixon eager both for the money and to present his own version of events. But the main effect of the movie is to humanize Nixon, who by the end feels almost like an old, if slightly sketchy, friend. Frank Langella’s performance as Nixon goes much deeper than a mere impersonation of the man; it earned Langella an Oscar nomination. What better proof could there be that Nixon — no matter whether you take him as villain or hero, victim or creep — has now been accepted as one of our most enduring national characters? In the year before “Frost/Nixon” was released, the Nixon Library was incorporated into the National Archives and Records Administration, there to take its place next to all of our other Presidential libraries.

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At Nixon’s funeral in Yorba Linda

At Nixon’s funeral, Bob Dole proclaimed post-World War II America “the age of Nixon.” That’s a judgment that’s very hard to argue with where popular culture goes. What other president has left such a sizable legacy of iconic moments and images? Can we summon up more than half a dozen images of JFK, as popular as he remains? Does Ike, despite being a two-term President of fairly recent vintage, qualify as a pop-culture figure at all? For sheer quantity of memorable images and moments — from the triumph in China to the V-for-Victory gesture, from “I am not a crook” and “the silent majority” to the Checkers speech, from the farewell wave before the helicopter to the way we still append the suffix “-gate” to any and all scandals — Nixon is unmatchable.

If there’s no longer any doubt about “Nixon in China”‘s artistic stature, the opera’s revival at the Met raises an interesting question — namely: What will the audience make of Nixon now? My hunch is that the Nixon era has been sufficiently sifted through for the moment, and that the discussion will now move on to Nixon the man. Though the facts of his life are well known, he has always been an enigma, a labyrinth beckoning friends and enemies alike to lose themselves in his mind’s twists and paradoxes. Twenty-three years after “Nixon in China” opened, and nearly seventeen years after the man’s death, we aren’t yet done with Nixon — and he isn’t yet done with us.

©2011 by Ray Sawhill. First appeared in Opera News.

“The Doubter’s Companion” by John Ralston Saul

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By Ray Sawhill

The Canadian writer John Ralston Saul is an Enlightenment-style provocateur, a cosmopolitan anti-ideologue. Although not a household name in the United States, he’s a considerable figure in Canada and Europe, where his books — “Voltaire’s Bastards” (1992) is his best-known work here — are often best sellers. His new “The Doubter’s Companion” (Free Press) is an eccentric winner — a highly personal dictionary that’s really a compilation of short essays on topics from Air Conditioning to Zealot. He writes with vigor and thunder, firing off epigrams and bons mots. Deconstruction is “a school of light comedy,” orgasm “a workmanlike replacement for a religious experience.”

Readers are most likely to enjoy “The Doubter’s Companion” by opening it at random and following the highlighted connections. The ride almost always yields surprises. In an entry on Neoconservatives, Saul calls them “the Bolsheviks of the right”; in one on Marxists, he writes that “the only disagreement between the Neoconservatives and Marx is over who wins the battle in the end. This is a small detail.” He doesn’t shy from confrontation, either. “There is no convincing evidence,” he maintains in his entry on Voltaire, “that writers can do their job by being nice.”

There’s a fair amount of verbose harrumphing where there ought to be wit. And Saul — like such other freelance lone rangers as Robert Hughes, Paul Fussell, and Camille Paglia — can occasionally seem oblivious to the pleasures of present-day life. But the book is a remarkably thoroughgoing critique of folly, and the spectacle of Saul blasting away at the conventional wisdom of left and right alike has, in intellectual terms, something like the kick of Kurosawa’s “Yojimbo.” Saul delivers the pleasures of a good argument.

© 1994 by Newsweek, Inc. Reproduced by permission.

Ishmael Reed

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By Ray Sawhill

You don’t turn to Ishmael Reed’s fiction for fully-rounded characters in whose detailed and textured world you lose yourself only to re-emerge refreshed and renewed. You turn to it for zig-zaggy energy, iconoclastic brains, and freaky satire. Novels such as “The Free-Lance Pallbearers” and “Yellow Back Radio Broke-Down” — if those titles make you smile, you’ll probably enjoy the books — are less likely to call to mind comparisons with “Middlemarch” than they are with “Krazy Kat,” R. Crumb, and “Richard Pryor Live in Concert.” They’re like underground comix for the literary audience.

Reed, perhaps the premier trickster figure of current American letters, is a whirlwind of industry and deviltry. He has written plays, as well as volumes of poems and essays, and has founded small magazines and a prize-awarding literary organization, the Before Columbus Foundation. Although generally well-reviewed, and turned to by the media for his reliably corrosive observations and commentary, he has seldom gotten the credit he has earned as a literary innovator. (It’s the fate of humorists not to receive the recognition they deserve for their achievements as technicians, let alone artists.) In “Mumbo Jumbo” (1972), for instance, Reed mixed up fictional and historical figures, and spliced newsreel and fantasy elements into his story lines, three years before E.L. Doctorow was lauded for doing similar things in the smoother and more polished “Ragtime.”

Usually at his best in short bursts of invention and ridicule, Reed may be more valuable as a provocateur than for any of his individual works, some of which are reminders of how exhausting and antic ’60s-style writing can be. And recently his attitudes have taken a more earnest, and more predictably multicultural, turn than his fans might prefer. (It’s a lot more fun watching Reed go nuts than it is learning what he actually believes.) But when he’s on his game, no writer has been better at conveying how crazy, man, crazy our racial jambalaya can render a soul. His most sustained performance, and the best place to start, is “Escape to Canada,” in which he plays harlequin changes on the traditional slave narrative.

©1999 by Ray Sawhill. First appeared in The Salon.com Reader’s Guide to Contemporary Literature.

“Respect: An Exploration” by Sara Lawrence-Lightfoot

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By Ray Sawhill

Despite its title, Sara Lawrence-Lightfoot’s new book, “Respect: An Exploration” (Perseus), isn’t an exploration of the meaning of the word “respect,” and it isn’t a William Bennett-like piece of virtue-advocacy either. Instead, it’s a collection of profiles of people who are trying in their professional lives to do some good in the world.

The book is held together less by the occasional passage about the role respect has played in her subjects’ work than by the social-science earnestness of Ms. Lawrence-Lightfoot’s tone. Johnye Ballenger is a pediatrician who gives an afternoon a week to caring for poor clients. Jennifer Dohrn runs a “birthing center” (when did women stop giving birth and start “birthing” instead?) in the South Bronx. David Wilkins is a Harvard law professor who tries to avoid “Paper Chase”-style authoritarianism while still helping students learn the skill of “thinking like a lawyer.” We also meet a “hospice caregiver,” a photographer, and a teacher at a suburban school.

Ms. Lawrence-Lightfoot, a professor at Harvard’s Graduate School of Education and a MacArthur Prize winner, has developed a distinctive way of writing what she calls a “portrait”—a sensitive, even credulous take on a person, delivered partly through that person’s eyes. It’s a therapist’s view of a client, basically.

The profiles whose subjects have the orneriness to cut through Ms. Lawrence-Lightfoot’s overeager empathy are reasonably compelling. But it’s a mind-foggingly solemn work that seems to live in terror of sharp edges and clear distinctions—and not a book for readers convinced that there ought to be a lifetime cap on the number of times an author can use the words “empower” and “healing.”

©1999 by Ray Sawhill. First appeared in The New York Times Book Review.

“Fair Play” by Steven Landsburg

By Ray Sawhill

One of the more transfixing ongoing spectacles the Web offers is Steven E. Landsburg’s “Everyday Economics” column in Slate. Economists writing for general audiences are largely a gentlemanly, helpful lot, channeling ego into explaining ideas and concepts. Landsburg is the great exception, a breast-beating showoff as exhibitionistic and domineering as a bad actor. I read him with horror and exasperation. He’s the Gary Oldman of popular-economics writers.

Landsburg has now filled a book — his second volume for the general reader — by expanding some of his Slate columns into essay-length chapters, and framing the package with accounts of conversations he has had with his young daughter, Cayley. Even longtime Landsburg watchers will find a wealth of new delights in “Fair Play: What Your Child Can Teach You About Economics, Values, and the Meaning of Life” (Free Press). He moves back and forth between his trademark outrageous stands on touchy issues — he ridicules concerns about the environment, for instance, as well as worries about the national debt — and the passages about Cayley. We’re supposed to find her child’s sense of fair play a trustworthy guide to economics, specifically Landsburg’s own brand. But, as always with this writer, what’s really on display is Landsburg.

And a puffed-up dynamo he is, running from issue to issue as though every question in the world were demanding a piece of his brilliance, right now. His serious work on economics may be immaculate, for all I know (he’s a professor at the University of Rochester), but as an explicator and provocateur for the interested nonspecialist, he’s uniquely unconvincing. At one loony moment, he compares the progressive income tax (an outrage, in his view) to rape, on this basis: that the fruits of our labor belong to us, much as our bodies do. You don’t have to be the swiftest bird in the flock to find yourself objecting that your body, unlike your paycheck, doesn’t exactly “belong” to you, in many respects it is you.

At another moment, he argues that there is no essential difference between a landlord and a would-be tenant. In his view, they’re equals engaged in potentially profitable trade, so the law shouldn’t distinguish between them. How then does he explain our intuitive sense that there is a difference? Alas, exploring life as it’s lived just isn’t part of this economist’s portfolio. We’re wrong, we’re irrational, he has told us what we need to do and he’s off to make his next dazzling point. Landsburg’s views are generally hard-line free market, and he prides himself on his puckish sense of humor, but he’s as drawn to bossy, arm-twisting language as the most self-righteous Marxist. Occasionally he does slow down, but only to give a dramatic shake of the head over how unreasonable lay people are, and how resistant to conclusive proof (his, of course).

Landsburg appears to be completely unconscious of how eagerly he pushes himself to the fore. His book’s subtitle — “What Your Child Can Teach You About Economics, Values, and the Meaning of Life” — promises an account of what Landsburg has learned from his kid. Yet by the book’s final pages, Landsburg has claimed the camera for himself, spending the entire last chapter giving advice to Cayley. And what sensational points he makes! What a great dad! This know-it-all can’t resist upstaging his own daughter.

The book climaxes in a terrifying dance of triumph where Landsburg demonstrates why the Slate readers who objected to one of his columns are stupid. Make that really, really stupid. One gent’s argument isn’t just wrong, “It’s so fundamentally wrong that it can succeed only when people mouth the words without ever stopping to think about what they mean.” Landsburg tells us that he wrote this reader a letter and — lest you doubted — “my correspondent got the point, and said he never thought of it that way before. Now he saw the issue in a whole new light.” On reading this review, will Landsburg write me, rip my thinking to shreds and leave me cuckoo with awe? I can wait.

©1997 Ray Sawhill. First appeared in Salon magazine.