Movie Review: Love Story

A capsule review on fragility and loss in Love Story (1970) with a special nod to love in libraries.

Ryan O'Neil and Allie McGraw in Arther Hiller's Love Story (1970) 

Yes, I must say, love that begins in a library is a trope we find in Music Man or in the fantasy of bookish nerds, so we naturally equate it with Cinderella syndrome — the woman patiently waiting for her man to appear from behind the stacks. In the 1970 Arthur Hiller film, Love Story, Allie McGraw and Ryan O’Neil butt heads at a library circulation desk; hardly the madame librarian named Marianne, or some ethereal intellectual fantasy. Ryan O’Neil, a Harvard jock, deemed “preppie” by his inimical counterpart, the black-haired brilliant musician sprung from humble Bostonian roots. The two make for a nice compare and contrast (as far as romances go). In the scene, shot in the interior of the library at Radcliffe, O’Neil attempts to check out The Waning of the Middle Ages. “Do you have your own library?” she asks, goading him, revealing the difference (at least to the viewer) between the sexes at ivy league American schools. Harvard is gendered as male: more books, more knowledge, more opportunity. Why should a man march into a woman’s space demanding their knowledge when he has his own, and more? The two argue. She wants to play. He just wants a book. The heart and spunk of the intellectual romantic comedy is born. The tropes are obvious. And we see the two soon-to-be-lovers as distinct yet compatible. The jock likes the girl’s toughness and rebellious approach. She likes his body, as she playfully says, and perhaps notices he is not put-off by her intellectual affronts. The psychology is laid out in pieces in the movie. He comes from privileged New England wealth but disdains his background. She has pulled herself up by her bootstraps and wears her intellectual and musical acumen like a badge. 

Allie McGraw projects beauty in this movie and the ability to engage in playful rapporté — not quite a femme fatale, however, since beneath her brilliance lies a fragility that marks the film and gestures towards its intrinsic theme, namely the fragile nature of relationships thwarted by circumstances often beyond our control. Despite their outward differences, the two come together because of a shared sameness. The movie takes turn portraying Ryan O’Neil’s character as vulnerable, for example when his father shows up unexpectedly at a Harvard hockey match and Allie McGraw’s character is there to support him, to hold him up. On the way to visit his parents, Ryan O’Neil eases her apprehensions about the visit. Of course, the movie is set up to be about the oscillation between loneliness and fragility. The opening shot, if I recall, is the former Harvard jock looking out onto an empty ice skating rink in Central Park. We as viewers do not know the significance of this scene until much later when we learn that our intractable, confident heroine has contracted leukemia. Preppie skates the rink in solitude while she looks on from the bleachers, both aware of the fragility of their soon to be broken apart bond. The editors chose to superimpose Allie McGraw’s image over that of Ryan O’Neil as he skates. For me, this was unnecessary for I think it dismisses the impact of the loss to come. We are reminded of the playful moments of their relationship earlier in the film: for example when both make snow angels and build a snow fort at Harvard. Director Arthur Hiller mentions in a documentary on the film, that this scene was serendipitous in that there was a record snowfall that day, but he decided to film anyway. Since he had made it clear he wanted Allie McGraw and Ryan O’Neil to portray what lovers do when they are new in love, he just had them play naturally in the snow. Here we see the two without words, without intellectual sparring, or agonizing over class difference. It is in other scenes that we see the intellectual difference between the two. She is graceful and brilliant in music and he is stalwart in achieving success cut off from the breast milk of his rich upbringing. The movie would be mediocre if we knew from the outset that our heroine will die. We only know this later; and, we can then feel for their loss. We are meant to project our own emotions and our own memories of love and love lost onto our formal lovers on screen. Perhaps this is why the movie was so popular, nominated for seven academy awards — not to forget the original score that is transcendent in its tonal representation of love and loss. I don’t think Love Story is a great film, but I do feel it would have been a lesser film if not for the work of our two stars who truly embody on screen the give and take of living with one another, the give and take, ease and struggle, life and loss, separation and link of conversation and togetherness.

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A Few Favorites: Books, Instant Books, and Libraries

“I have always imagined that Paradise will be a kind of library.”  -- Jorge Luis Borges

I had asked my sixth graders, whom I meet faithfully every Saturday to work on writing and reading comprehension, to write an essay about a favorite thing, a wished-for happening, and one place they would like to visit. My hopes? That they would tie the pieces together and craft a five-paragraph essay.

Here's what I wrote as my students composed:

My favorite thing is a book; my wished-for happening is to have any book I ever want or hope to read at my immediate disposal; and my favorite place is a library, of course. It is a miracle of free association that my "three" cohere. I didn't begin it this way. Nor intended it. So, since this is a timed piece of writing, I may as well trust the process.

First, books. Books comfort me. I won't even mention content, for now. The form is important only to the extent that it helps me reach the content. Even a book nestled in the 01000100s of my iPad comforts me. Since purchasing an iPad several months ago, I still find it a delight to load up the Google Books app and add classics from the seemingly endless supply of out-of-copyright books. Lest I deceive you into thinking I only love digital books, let me remind you that I used to have a sizable library which I had to give up when I moved to space-deprived New York City. What is it in a book that is so great? It's the option I have to dip into words, without which, I would be lost in an already feeling-kinda-lost world.

To end the misery of finding an out-of-print gem is a great wished-for happening. Have you ever stumbled upon a book you would like to read but your local library does not have a copy and Amazon's used marketplace lists it at a price more than you are willing to spend? If I had a superpower it would be to summon at my fingertips any text I want to peruse at any time. Imagine Google Books if it were a realized reality.

I agree somewhat with Borges who said paradise is like a library filled with an endless array of books. I should qualify this wish, however. I do not envision a Borgesian library of books filled with every possible letter combination. To me, this would be hell. To search through endless mismarked copies of Hamlet in the hopes of finding the ur-text is a maddening enterprise, which is why Borges has a few of his library travelers sprawled on the floor dead — dead of exhaustion? Dead after searching aimlessly for an ur-text. No. Sir. Not that my paradisaical happy place must have the "great books". It must be replete with Barbara Cartland as well as Homer's lost epics. I prefer a bad book, a good book — even a book like Finnegan's Wake — which is bad and good at the same time.

I'm not sure such a reader exists, or will ever exist.

Certainly, the fantasy I have described here is long in coming. And to think that it could be foreshortened by a dystopian regime akin to Ray Bradbury's Fahrenheit 451 is a disastrous thought. I would like to think ideas and philosophy will be continued to be vouchsafed by man's pen -- whether it is n the guise of a keypad or a voice dictation service, doesn't matter. I shiver at the thought that ideas are written only to appease: this would be the Huxley imagined nightmare. The Orwellian nightmare is farcical -- for hasn't Big Brother been shown to be inept? If the Bradbury nightmare is the most plausible then I must add a fourth wish: to hope, beyond hope, that I can memorize, commit, vouchsafe, one book to memory. The problem is I am stuck in the choice. I wouldn't know which to choose; instead, Montag's firemen would find me like they found the madwoman who burned herself up with her cherished books. For me, though, they won't burn me up, instead, they will laugh.

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Joyce Carol Oates at the New York Psychoanalytic Institute

Joyce Carol Oates
(image source: Jewish Week)

Lois Oppenheim Interviews Joyce Carol Oates
As far as inimitable serious novelists go, Joyce Carol Oates ranks right up there with Flannery O'Connor and James Joyce (the two that come to mind). And maybe Herman Melville. But his beard is way more stubby that Oates's wan piercing disposition.

At the New York Psychoanalytic Institute on 82nd street in the city Upper East Side, Lois Oppenheim interviewed Oates on Friday night (October 28th) as part of the Institute's conversation series.

Does Joyce Carol Oates Play?
Having paid the ten dollar student fee and considering myself interested in the intersection between literature and psychoanalysis (wherever that particular intersection will lead me — or one — I am not so sure), I sat myself down in the staid auditorium hall with a plastic glass of free cheap Cabernet Sauvignon.

Oppenheim began the conversation by commenting on how in an e-mail she had asked the author if she had wanted to "play" in Manhattan before the slated time she was supposed to speak at the Institute but then realizing that asking Joyce Carol Oates to play was probably the wrong word to use. Does Joyce Carol Oates play?

One would think not considering how much work she has produced since her first published book in 1963. She was born in 1938 (so that makes for about fifty years of literary output — about fifty books total).

I think Oates took offense to the question because she answered the question about "play" noting she loves to go to museums and view art as well as her teaching career which she considers playful (there is always laughter in the classroom). And there is the point Oppenheim missed that writing can be a form of play.

On Writing From Oates' Point of View
Oates spoke about the craft of writing, how the writer has the idea for a short story, novel, and so on, but the idea has to meet the limits of language. Writing is a process of falling short.

Oppenheim was interested in Oates's biography. Oates was molested as a girl. Her great grandparent was murdered. She spoke about the unspoken violence behind closed doors in the small town she lived in. Did the violence embedded in her background influence her writing and its emphasis on violence?

Oates seemed to resent the question. As if writing about violence, perhaps too much close attention to violence, automatically spoke about the writer's personality.

Oates seems to be a fiction writer not interested in people seeing her writing as an extension of Joyce Carol Oates. She would rather want people to see her writing as art, as an expansive testament to the human spirit.

Does Art Inspire Life Or Does Life Inspire Art?
The question of the evening was, "Is a writer's biography directly inferred by their writing, what they choose to write, what topics and themes they explore?" Does the writer write about herself or does she write about the universal stamp that makes us human, that makes us tick?

Oates made the remark that most writers write about themselves. Proust writes about himself. Phillip Roth writes about himself. Many writers write about themselves. Their stories are reflections of their own lives in some form or fashion.

Oates dismisses the idea that her writings are a mere byproduct of her own traumatic life. She wants to say, I think, that she is no different from anyone else. Most people on this planet, except maybe for the rarified individuals who inhabit the one percent of the world's first-class elite, experience suffering, and violence. She is no different. She writes about violence because it is something people experience.

The room was a bit electric. I loved hearing her speak. She spoke firmly yet not loudly. She seemed to project an aura of quite yet powerful (almost angry) intellectual power. In a certain sense, she is not the docile novelist. She would not be a good analysand, as I heard someone say after the discussion.

After the Interview, Oates Signed My Copy of Sourland
She signed my copy of Sourland. I told her I liked her short story "Dear Joyce Carol" published recently in her short story collection "Dear Husband,". Yes, the comma is included in the title.

She said I didn't look like a guy who would write her letters like the ones described in "Dear Joyce Carol." I think I agree with her. I have written letters to authors but never a series of letters like the ones described in this short story. Oates told me the story was inspired by real-life events. She said she has received letters like the one in the story many times. So maybe there is an element of biography ...

Maybe it is not so much that Oates writes about violence so she can talk about herself in a novel or story, but rather, what constitutes her as a person, as a novelist, as a serious writer, is one who attends to violence because it is immensely important. The novelist attends to the particular in the hopes of reaching for something profound. Is this not the paradox?

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Blaise Pascal On The Contradictory Nature of Human Beings

What follows is a short analysis of fragments 164, 19, 142, and 80 from Blaise Pascal's philosophical work Pensées.

 “What a chimera is man! What a novelty, what chaos, what a subject  of contradiction.”- Blaise Pascal, Pensées (1657-58)  

Beginnings: Fragment 164 of Pascal's Pensées

Blaise Pascal (1623-1662)

Let us begin with fragment 164 of the Pensées where Pascals likens human beings to a freakish chimera, an amalgam of different natures: a monster with the combination of lion's head, goat's body, and a serpent's tail (p. 41). Pascal's thesis is the human condition is contradictory in nature. Subjectivity emerges out of conflict. Knowledge emerges out of paradox. A "cesspool of uncertainty" and "storehouse of truth," the modern subject is a novelty and a monster, the "glory and reject of the universe" (p. 41). "Man is beyond man," Pascal writes (p. 42). In his ability to see himself as mere man, as finite, contingent, yet uniquely novel and independent, man is able to transcend himself through self-awareness. But, as we will see, despite the human capacity to reflect on our own condition we become distracted by the banal and mundane and are bored easily. We often prefer distraction to thinking but we realize that through thinking we are little more than the animals but less than the gods. What makes us who we are as humans is an oscillation back and forth between our greatness and our wretchedness, our distractibility and our insightfulness; in effect, we are a mixture of sense, natural reason, and the ways of the heart.

Pascal and Montaigne

The truth of man's condition is not revealed solely by natural reason nor is it based on dogmatic assertions. Similar to Montaigne, Pascal argues truth is "neither within our grasp nor is it our target" (p. 42). Truth lies in the lap of God. For Pascal to be a skeptic is to deny incarnate nature. To be a dogmatist is to "repudiate reason." For Pascal, the answer lies somewhere in between these two, between nature and reason.

     The incarnation is a key theological point for Pascal (barely mentioned by Montaigne). Jesus is an ideal concept for Pascal, both fully human and fully divine, "begotten not made," "one in being with the Father." Christ is the new man - a manifestation of man as he would have been in his preternatural state. Because of original sin, ordinary man has lost his divinity except for a fragmentary shard which still remains. Unlike Christ, who revealed himself as God through his divine humanity, Man is a shard of a lost divinity; his greatness lies in his lack, his wretchedness. Pascal’s uncanny psychological insight gleaned from a traditional Catholic Christology becomes a radical statement on the human condition. Man's greatness lies in his capacity to recognize his wretchedness. Unlike a tree man is endowed with a capacity to both recognize his futility and simultaneously derive greatness from it. When Pascal writes, "Within this gnarled chasm lie the twists and turns of our condition," he is acknowledging man's in-betweenness (p. 43). Our animality is mechanistic and made redeemable through the operation of grace, a concept Pascal employs to explain how man is able to understand God at all. Grace makes man "as if on the level of God, participating in his divinity." Without grace we would be "deemed equivalent of brute beasts" (p. 43).

This is the copy of the text
I used to write this post.

Man Doesn't Know What Level to Put Himself

In fragment 19 Pascal says man's quandary is that he does not know what level to put himself (p. 8). Resonating with later existential themes concomitant with Kierkegaard or early existential writing, Pascal paints a modern picture of man lost and unable to find himself. Pascal modifies Augustine's thought that man is restless until he rests in God by stating man is restless and looks for God in “impenetrable darkness” (p. 8). We are neither Protagoras's ideal of "man is the measure of all things" nor are we the scum of the earth, either. We are thinking scum. What makes human beings great is the capacity to acknowledge our fallible, fallen nature. Pascal writes, evoking the Psalmist: we are a "thinking reed". Our wretchedness is a "felix culpa" (happy fault).

Pascal writes, "...without this most incomprehensible of all mysteries we are incomprehensible to ourselves" (p. 43). The oracle of Delphi with its inscription "know thyself" is too naive for Pascal nor is the promise of idle distraction the answer either. Reason cannot untangle the mystery of our wretched human condition, Pascal contends, but through "simple submission" can "we truly know ourselves" (p. 43). Humility is crucial for knowledge. Humility is counter to the claim of an all-encompassing logos that can know everything. Pascal equates total submission to logos as hubris. Access to knowledge does not depend on mental acuity or even keen understanding, but possession of a "humble heart and [those] who embrace lowliness" (p. 7).

Our Entire Knowledge is Not Made Uncertain

Pascal argues in fragment 142 that reason is not enough. Just because reason reveals the fallible nature of the mind, Pascal insists that "our entire knowledge is not made uncertain." Pascal is not a skeptic in the negative sense. He does not distrust reason outright. It is rather that he sees reason as part of the larger story of what constitutes thinking. The ancient skeptics taught we cannot know reality. Montaigne's skepticism is suspicion of scholasticism while Pascal is a skeptic of univocal reason. Reason, Pascal claims does not have to reveal knowledge of first principles: time, space, numbers, etc. We know first principles through the heart (p. 35). The "reasons of the heart" ground knowledge. Pascal's concern is faith in empirical reason. A plank wide enough to hold a philosopher yet suspended over a precipice will be unable to quell panic and -- "his imagination will prevail" -- and he will go pale and start sweating (p. 17). Even with the certainty of clear and distinct reason, we become powerless when our imagination takes over. 

Everyone Should Study their Thoughts

In fragment 80 Pascal writes that "Everyone should study their thoughts," but he leaves the impression, apparent in the immediacy and the urgency of his prose style, that humanity has not taken thinking seriously. Our reading for today ends with disappointment in humanity: "How hollow and full of filth man's heart is" (p. 49). Pascal is keen to see how diversion and distraction intertwine and disrupt a path to knowledge (see fragments 170, 171, and in other places).

Diversion is a promise of happiness man makes for himself. Man knows he is not a God. He knows he is mortal. In spite of this, man still wants to be happy; so he entertains himself. Man cannot stop himself from wanting to be happy even though he knows he is wretched so he chooses to not think about it: "Not having been able to conquer death, wretchedness, or ignorance, men have decided to stop himself from thinking about it" (p. 44). We are equally incapable of either absolute happiness or total access to truth. Pascal's diagnosis is man lives in despair. Pining for happiness, man searches for it through distraction and diversion. Yet he remains hollow and empty. The task of giving up diversion is likened to a king who has many courtiers filling up his empty moments. A king left alone would think. If we removed duty, preoccupation, diversion, distraction, and work from man he would "then see and think" about himself, removed from superfluous duty man would think about what he is, where he comes from, and where he is going" (p. 49).

References

Pascal, Blaise, Honor Levi, and Blaise Pascal. Pensées and Other Writings. Oxford: Oxford University Press, 2008. Print.

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Turning the Page to Proust

Journal & Rant: Eating Dinner at the Lan Café

One night in the East Village for dinner I ate at the Lan Café with some friends.

Eating Dinner at Lan Café
The sanguine salute Sham gives is accompanied tonight with a warm cup of tea and a smile. To fancy a cup of tea is a prelude to friendship. An exchange executed with grace and humble style; cooped together in his tiny East Village apartment, Steve and I, along with Srngara, his wife, and Nitai, their son, quibble about theater, Krishna, and whether the Lan Café is the best vegetarian restaurant in Manhattan. Or anywhere. Steve says drinking their freshly squeezed carrot juice is like drinking a garden.

Stones of Erasmus does not purport to be a food column. So I do not claim an argument for culinary taste on these pages. But I feel compelled to write about the Lan Café.

The waiter greeted us with pleasant monosyllables. "Good," "Everything," "Yes?" "No." Then a few choice two worders. "Of course," "You like?" "Heh heh."

The "heh heh" was for Steve who said the food tasted like kissing Woodrow Wilson's wet lips. That was meant as a compliment.

Vegetarian Dishes are Palatable (Yum-Yum)
I should say, along the lines of a food critic, the Vegetarian Shrimp Papaya Salad is doubly sweet and spicy without a hint of overindulgence. It's made from pieces of vegetarian shrimp with a healthy dose of bean sprouts. The sauce makes the dish.

The kitchen staff prays a mantra over every cooked meal.

The dining room is intimate which encourages conversation with other guests. Two couples dined next to our boisterous table. Across from us a group of New York intelligentsia dined while chugging Brooklyn Lager.

When people popped in to check the place out, Steve would opine, "Come in. This place is the best restaurant in Manhattan." The lady next to me wondered if Steve was being paid for every promotional sentence he uttered.

And for Dessert? Something Carrot-y.
When Nitai tasted my carrot juice (like drinking a whole ripe carrot) his eyes widened and he danced a jig. A kid dancing a jig is enough for everyone in the place to stop what they're doing and stare. He told the captive audience (the other restaurant-goers) that the carrot juice was "soooooooo goooooood" but, he said, "it just needs some chocolate on top." I told him chocolate would spoil it. Nitai didn't seem to agree.

Who can argue with a six-year-old? A woman crooned, "Oh, he's so cute." I waited for her to say, "Can I take him home with me?" People do not talk like that.

We walked home with freshness in our bellies and guava candy in our mouths.

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Location: East Village, New York City

Teaching: On Whether It Matters If Students Care

Teachers do care about whether or not their students care.

I hear teachers say: "My students just don't care. They come to class late. They text in class. They just don't care."

While I certainly agree that some students chronically show up late, text, yawn, seem detached, and so on -- I don't think these facts alone demonstrate a lack of caring.

I teach at a community college in New York City. My students juggle family obligations, multiple jobs, and for some of them, court appearances and meetings with a probation officer. Most of them are looking for a second chance. In their late 20s to early 40s, they turn to community college to help them gain an "edge." It's a mixture of chance and hard work that will determine their success.

We live in a society that deems college is for the few. Community colleges want their cake and eat it too. Is it possible to offer everyone a college chance?

The problem is the concept of community college has been a conflation of "trade school" and "associate college." At one time in America, the two were distinct entities. One went to a trade school if you wanted a certificate in air conditioning repair or a plumbing license. The term is seldom used. The elevator I take every morning reveals a vestige of this past. Engraved on an inconspicuous plaque one can see the school I teach used to be a trade school. The moniker has now been mostly eradicated. We say "college" now but we remain ambiguous about what such a "college" should provide.

I teach Introduction to Philosophy. It's better suited to an associate or bachelor undergraduate program. But at my school, it's offered as an elective. The students in my classroom want to be police officers, medical assistants, pharmacist aids, or paralegals. The majority of them do not see the value of philosophy.

Does this mean they don't care?

A teacher who teaches College Algebra also complains her students don't care. "They come in late." I ask her if they see Math as important. "Nothing is important to them," she says.

I too am irked by the tardiness, the texting, the seeming lack of care. But is it lack of care or confusion about what a community college should be.

I'm not sure if you will ever need philosophy to be an effective medical assistant.

Nor will you need "system of equations" or "slope-intercept form" to be a successful police officer.

The confusion lies in what it means to be college-educated.

I'm not saying throw out Introduction to Philosophy or College Math from the community college curriculum.

But we should as teachers address the issue of "care" head-on.

I'm suspicious of teachers who claim students don't care. It's not a matter of students not caring, but more precisely it's a matter of students not knowing HOW to care.

If students don't seem to care then it suggests they were never instructed how to care.

How to teach students to care? Show you care.

Even this alone will win over a few.

The sad reality is that all our students care (this fact alone does not determine their success). They care very much (or they would have never enrolled in the first place). But care is not enough. Other things take hold of our students. Things we can't control.

So all we can do is hope. Hold fast to our expectations. Start class on time (even when only two students out of twenty are on time). Hope.

If we say, "our students don't care" then what we are saying is "I don't care either."

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