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    <title>Grief is a cave in the middle of the sky</title>
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    <title>Thoreau in Good Faith | Public Books</title>
    <dc:date>2021-07-25T19:24:20+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Try mentioning Thoreau online, and you are likely to get several comments about his mother doing his laundry while he enjoyed his camping trip. As Laura Dassow Walls shows in her deeply researched biography, Henry David Thoreau: A Life, this accusation probably isn’t true. True or not, though, the story resonates with the way Thoreau (or latter-day Thoreauvianism, at least) makes some people feel, so it seems impervious to fact-checking.

“‘Walden’ is less a cornerstone work of environmental literature than the original cabin porn,” Kathryn Schulz wrote in the New Yorker in 2015. “A fantasy about rustic life divorced from the reality of living in the woods, and, especially, a fantasy about escaping the entanglements and responsibilities of living among other people.”

In casual conversations, Thoreau’s name now stands for a whole bestiary of bad white masculinities. He is both the old-timey moralist and the adolescent whiner. He is the “cornball” prude but also the affected, too-cool hipster (performed to such devastating effect by John Mulaney, with his bespoke neck beard, on AppleTV’s Dickinson). Thoreau is the inconsistent, ineffectual liberal as well as the agro-celibate.

These various characterizations seem almost irreconcilable, except that they are all ridiculous. Kushner’s Alex reads the room and plays it to his own advantage, against the loser Gordon: there is no quick prestige to be gained by casting your lot with the author of Walden.

Elsewhere, Thoreau continues to be quietly taken up by more serious and sympathetic readers. In studies by Sharon Cameron, Jane Bennett, and Branka Arsić, among others, we encounter a Thoreau whose aesthetics and politics flow from his deep sense of connection rather than isolation. Even Rebecca Solnit, the author of “Men Explain Things to Me,” a definitive essay about presumptuous guys, repeatedly returns to Thoreau in just such terms. Solnit finds in Thoreau a writer for whom “nature and culture, landscape and politics, the city and the country are inextricably interfused.” These readers see Thoreau’s embeddedness in local communities—human and nonhuman—as the wellspring of his work’s still-surprising power, not a source of shame.

Thoreau’s Religion takes its place in this good company. With extraordinary patience and clarity, Balthrop-Lewis guides well-meaning readers in appreciating Thoreau’s aesthetics and ethics, his ways of writing and his ways of living, as he himself understood them.

I have spent time with many books and essays about Walden. I cannot think of any other critic who performs this simple-seeming but exacting task as well as Balthrop-Lewis does it here.

Thoreau’s Religion sets aside the image of the walled-in hermit; it emphasizes Thoreau’s intimacies and connections. His idea in going to Walden was not to extricate himself from social ties. It was to reorient his world, so that the woods, rather than the town, centered his spiritual map. Walden made urban life, with its harried business, look provincial and benighted compared with the motley cosmopolitanism of the outskirts. Around the ponds, Thoreau found people excluded and displaced from Concord’s white, middle-class, Protestant mainstream. He also found himself communing with plants and beasts.

Despite the book’s title, Thoreau’s Religion does not concern itself too much with theological details, such as how Thoreau combined the Christian Gospels with Stoicism or the Vedas, all of which informed his transcendental vision. Balthrop-Lewis is most compelling when she treats Thoreau’s religion as a devotional regimen rather than a doctrine—as a self-imposed habit, not a creed. She insists that Thoreau was a Christian believer, but she emphasizes his way of life as a Christian practice.

Thoreau’s path was an ascetic one, designed especially to retrain his attention, opening his sensorium up to objects and others. Even writing was not as lonesome as it might appear. For Thoreau, “writing is a practice that contributes to broader forms of sociality by cultivating habits of attention in the author.”

Modern capitalism manipulated people of Thoreau’s class, he believed, by tricking them into craving things they didn’t need. He shut out the market’s distractions so that he could return to savoring the uncommodified parts of life. He was not seeking mortification for its own sake; he wanted greater intensities of perception and deeper communion with the people he loved.

This doesn’t mean Thoreau exempted himself from the modern economy. He knew that there was no exemption. According to Balthrop-Lewis, he was trying to live simply so that everyone could get their share of the world’s common goods. By placing some limits on what he allowed himself to consume—for instance, no coffee, since it came from slave plantations—he believed that he could access richer kinds of joy and pleasure. Balthrop-Lewis calls this “delight in true goods,” the grateful appreciation of “God’s gifts of life and nature.

The ethos of delight in true goods, Balthrop-Lewis shows, motivates Thoreau’s sensuous asceticism, and it is also the foundation of his ethics and his politics. He wrote hundreds and hundreds of pages, using his journal to train himself in observation and composition. In the same spirit, he risked his life and freedom when his conscience demanded it, for instance, in helping fugitives on the run from slavery.

The point about political activism is crucial to Thoreau’s Religion. Other critics, notably Hannah Arendt in her essay “Civil Disobedience” (1970), have accused Thoreau of a self-absorbed quietism—a preoccupation with keeping his own hands clean—that required no involvement in the compromised, collaborative work of politics. Today, Thoreau is sometimes caricatured as devising the luxury commodity of New Age spirituality, a self-care that consoles its practitioners while the world is burning all around them.

Balthrop-Lewis rejects any oversimple opposition between spirituality and activism. She argues that, paradoxically, “the ascetic practitioner participates in the society from which he withdraws by withdrawing from it.” Her interpretation reconnects Walden to Thoreau’s political writings, with special emphasis on economic problems like exploitation and the unequal distribution of resources.

“Thoreau’s asceticism,” she insists, “was also political, by which I mean it was aimed not only at his individual formation but also at the radical transformation of the world in which he lived, specifically of emerging industrial capitalism.” This is true.”

In responding mainly to accusations that Thoreau was not political, however, Thoreau’s Religion seems to assume that political participation itself—activism, resistance, “the radical transformation of the world”—is sure to be on the side of justice. What guarantees this alignment?

This question brings me back to The Mars Room. Graciously, Kushner treats even the awkward, ill-fated Gordon with sensitivity. In some of the novel’s most beautiful scenes, Gordon walks through the damaged California landscape, a saunterer like Thoreau, doing nothing more or less than paying attention to the world. One day he finds a big paper-wasp’s nest and carries it home, appointing himself the keeper of “this grand and mysterious, half-deflated, torn-open thing.” The phrases could also describe Gordon’s heart—half-deflated, torn open—or Thoreau himself, who went to Walden grieving his dear brother’s death. John Thoreau had passed away in Henry’s arms.

A word for one kind of heightened attention is vigilance. It might find expression in a vigil, a careful tending to the vulnerable or the lost. But vigilance can also devolve into the violence of the vigilante. It happens to Gordon: humiliated and enraged, he turns militant in the lonesome hills, and by the novel’s end he has fulfilled his old friend Alex’s cruel, half-joking prophecy. The student who loved Thoreau becomes an ecoterrorist.

Today in the United States, there is militant activism on the right as well as on the left, and Thoreau has his admirers (and haters) on both sides. You can find references to his work in Kaczynski’s writings; you can hear him reclaimed as a pioneer of the “libertarian tradition” in podcasts. Of course, reactionary appropriations of Thoreau’s work betray its spirit, as Balthrop-Lewis understands it. I agree with her reading, though I am not sure it will persuade Thoreau’s harshest critics on the left.

***

The ethos of delight in true goods made Thoreau a radical. It also made him a scold. “Thoreau does sometimes come off as dour,” Balthrop-Lewis acknowledges. But then she also has eyes for his humor and his weirdness and his beauty, page by page. For readers who can’t stand Thoreau’s style, no moral exoneration, however well argued, is going to redeem him. Thoreau surely believed that his writing and his faith were of a piece, and Thoreau’s Religion shows how deliberately he sought to unify them, but it is as an artist, not a moralist, that he wins and loses readers’ love.

The real political objection to Walden, as I see it, is less Thoreau’s quietism or complacency than his primary commitment to his self-emancipation. Like today’s white reactionaries, he counted himself among the victims of political and social oppression, in spite of his relative social advantages. They take up the ambition of a white man’s liberation without tying it, as he did, to anti-imperialist and antiracist missions. Their selective use of Thoreau’s writing is not his fault, but it is some part of his legacy.

The real ethical objection, meanwhile, is not that Thoreau absolved himself from “sociality” itself, or even that he refused to acknowledge his dependency on others. The more difficult problem is that he was not the kind of person anyone else could depend on, steadily, day by day. For some of us, economic and ethical compromises, not to mention aesthetic ones, feel most unavoidable when we are taking care of people who cannot take care of themselves. I may have misgivings and regrets about my own compromises, but those sentiments make it even harder to stomach the implicit condemnations that I feel, now and then, in reading Walden.

What keeps me attached, in the end, is the way Thoreau thinks and writes, the resonance and interest of his strange, restless, beautiful prose. I don’t want to convert to Thoreau’s religion, but I do want to read his book again and again.”]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Librivox recording of Walden by Henry David Thoreau Read by Gord Mackenzie."]]></description>
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<item rdf:about="http://www.orionmagazine.org/index.php/articles/article/277/">
    <title>The Thoreau Problem | Rebecca Solnit | Orion Magazine</title>
    <dc:date>2012-02-06T04:06:00+00:00</dc:date>
    <link>http://www.orionmagazine.org/index.php/articles/article/277/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If he went to jail to demonstrate his commitment to freedom of others, he went to the berries to exercise his own recovered freedom, the liberty to do whatever he wished, & the evidence in all his writing is that he very often wished to pick berries. There’s a widespread belief, among both activists & those who cluck disapprovingly over insufficiently austere activists, that idealists should not enjoy any pleasure denied to others, that beauty, sensuality, delight all ought to be stalled behind some dam that only the imagined revolution will break. This schism creates, as the alternative to a life of selfless devotion, a life of flight from engagement, which seems to be one way those years at Walden Pond are sometimes portrayed. But change is not always by revolution, the deprived don’t generally wish that the rest of us would join them in deprivation, & a passion for justice & pleasure in small things are not incompatible. That’s part of what the short jaunt from jail to hill says."]]></description>
<dc:subject>walden selflessness via:steelemaley justice revolution change 2007 protest imprisonment civildisobedience walking berries deprivation freedom rebeccasolnit thoreau</dc:subject>
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<item rdf:about="http://thewirecutter.com/2012/01/happiness-takes-a-little-magic/">
    <title>Happiness Takes (A Little) Magic | The Wirecutter</title>
    <dc:date>2012-02-05T23:08:47+00:00</dc:date>
    <link>http://thewirecutter.com/2012/01/happiness-takes-a-little-magic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I fear technology not because I think it's evil, but because it's too easy to start clicking and never stop…

Thoreau had to abandon work and friends to live simply, but he was not against it. He just had no choice at the time, given the technology at hand.  I think we–and information workers like programmers, designers and writers especially–are capable right now of living a fantastic life that marries the wild vitality that Thoreau experienced at Walden with the better parts of civilized living. This is a life that  Ted, if he were still in his cabin, could be envious of–if we could only muster the discipline to get away from the noise.

See, for the first time ever, the trade off between living a powerfully exciting life close to nature and adventure and having the basics of civilized, boring life are largely gone. We don't have to abandon civilization and our friends and our work and technology and run off into the woods to live a simple, powerful life."]]></description>
<dc:subject>2012 unabomber tedkaczynski slow clayjohnson informationdiet infromation xenijardin mattrichtel walden thoreau behavior psychology technology happiness theodorekaczynski</dc:subject>
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<item rdf:about="http://theatlantic.tumblr.com/post/944725818/theres-something-surreal-about-the-atlantic-using">
    <title>The Atlantic - There’s something surreal about The Atlantic using Tumblr’s “The Atlantic” theme, right?</title>
    <dc:date>2010-08-13T13:39:30+00:00</dc:date>
    <link>http://theatlantic.tumblr.com/post/944725818/theres-something-surreal-about-the-atlantic-using</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You have no idea how meta we can get. This whole Tumblr ecosystem really just exists in the daydream of a distinguished gentlemen musing on machinery in a cabin somewhere."]]></description>
<dc:subject>meta theatlantic tumblr walden thoreau</dc:subject>
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<item rdf:about="http://www.theatlantic.com/science/archive/2010/08/thoreaus-walden-is-156-years-old-today-but-relevant-as-ever/61169/">
    <title>Thoreau's Walden Is 156 Years Old Today, but Relevant as Ever - Science and Tech - The Atlantic</title>
    <dc:date>2010-08-13T13:38:35+00:00</dc:date>
    <link>http://www.theatlantic.com/science/archive/2010/08/thoreaus-walden-is-156-years-old-today-but-relevant-as-ever/61169/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a country where so many gamely adopt the latest new gadget, we need our Thoreaus, not to stop the profusion of technology, but simply to remind us to use them well. There are spaces shot through our massively complex society to find "Simplicity! Simplicity! Simplicity!" by simply deciding to look for it.

Take another grave and important personality of the time, Abraham Lincoln. His views on technology, delivered in a series of speeches on "Discoveries and Inventions" in the years directly after Thoreau's Walden, were more positive. For Lincoln, technology did not debase humanity, as Thoreau would have contended, but it also wasn't a magical staircase leading to a better world under the label of Progress."]]></description>
<dc:subject>alexismadrigal thoreau technology progress simplicity luddism abrahamlincoln walden luddites</dc:subject>
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