Percy-L: Literary, Religious, Scientific, and Philosophical Discussion of Walker Percy

[RHONDA MCDONNELL <rhonda_mcdonnell AT msn.com>]

Greg, list,

Having a Physician's perspective on this novel puts an extra light on the Honey Swamp episode.  While atom maintains he loves his fellow man "least of all," he doesn't hesitate to help.  I hadn't questioned, though, what his motive is in telling us that he does. He suffers from pride, if we want to head into 7 deadly sin territory. Is this pride too, or does it from some other function in the narrative?

And what about Hester? Hard to miss the allusion to Hester Prynne, but what does a Hester do in the last half of the 20th century?

Interesting that you bring up the home schoolers, who I've found to be an odd lot in my dealings with them, and as widely varied as you describe. The ones I've met do an abominable job of educating their young, though I'm sure that isn't universal.  I don't see them as the equivalent of the swamp folks though.  Having driven through coastal Northern California and southern Oregon, I sense the drop outs may be camping out there, where people still blithely hitchhike, smoke dope, and seem by and large like the kids Percy describes.

In the meantime, the polarization quotient just ramped up by 100 degrees or so following the Supreme Court's ruling. Batten down the hatches, folks, we've got new storms a-brewing.

Happy reading!

Rhonda

Sent from my iPad

On Jun 29, 2014, at 7:12 PM, "Plemmons, Gregory" <gregory.plemmons AT Vanderbilt.Edu> wrote:

The beauty of a great novel is that you can never see it for what it is, but only through your peculiar space and time—each and every time you reread it, something else shimmers through. I think I first read Love long before finishing medical school, but I immediately take a liking to meeting Dr. More again and particularly the opening section on this go-round. I trained in pediatrics, so I’m 100% biased and partial to the scene where Tom rescues that shriveled up baby with a “bottle of glucose from a loblolly twig.” It seems that he chooses to do so, however, without any self-awareness, out of charity, as it just seems like the right thing to do (as opposed to making sure everyone knows he invented the lapsometer). Although he tells us all about it, so maybe he’s not that’s humble at all.

 

I can’t help but imagine that the “dropouts” in 2014 exiled to the island (self-exiled?) would probably be the anti-vaccination/home schooler camp of today--which I find fascinating as this group today is often comprised of both Knotheads and Liberals—some highly educated, some not, some atheists, some fundamentalists—butall of them suspicious of science, and any form of organized or rote education or government involvement. Some of my colleagues refuse to treat these families, with various arguments (public health, lack of trust in the medical profession/system). Like Dr. More, I generally never turn these folks away, and try to understand their viewpoints, my own biases, etc., but the conflict of the rights of the individual vs. the rights of the state seem as central today as ever: how does everybody get along in Paradise Estates? Just fine, it seems, until that measles outbreak….

 

I still can’t decide if there’s some subtle homophobia going on (the pederasts of New Orleans and Memphis, Homo Hijinks)—or if Dr. More is simply questioning and doubting (perhaps subconsciously) his own sexuality and masculinity. After all, he has three women camped out and waiting at the HoJo, but has his mind set on Hester, near the end of the section (interesting character name choice in itself). It makes me wonder what Walker thought of Uncle Will, and would he have evolved, or supported Uncle Will’s right to marry, in 2014.

 

Page 32 I laughed out loud at Patient#1. If you can make up a name for a syndrome (or constellation of symptoms), or measure something (in the blood, in the brain, in the spirit) why does it always make the patient feel better? Why is that? (Leslie Jameson, a contemporary essayist, has some thoughts on the matter). Is it simply the tyranny of uncertainty and ambiguity about your condition, or the hope that maybe there are others like you as well, that you are not alone in your suffering? Perhaps a little of both?

 

Finally, the lapsometer: did anyone else besides me see the parallels between the e-meter of Ron Hubbard and the Scientologists? I think I missed that the first go-round, since I wasn’t aware of Scientology the first time I read this..but obviously Dianetics was already well established by the time the novel was published:

 

http://en.wikipedia.org/wiki/Auditing_(Scientology)

 

All best,

Greg Plemmons

 

p.s. I just want to say I’ve enjoyed hearing the viewpoints of everyone on this listserv over the many years (although I’ve been much more of a lurker for the most part). I’m absolutely delighted to be taking part in this.

 

From: Percy-L [mailto:percy-l-bounces AT lists.ibiblio.org] On Behalf Of RHONDA MCDONNELL
Sent: Sunday, June 29, 2014 4:41 PM
To: Percy-L: Literary and Philosophical Discussion
Subject: [percy-l] LITR Slow Read - Chapter 1 - "July Fourth"

 

I’d like to start be referring to Lauren’s most recent post. In it she makes a great point: Percy is calling for “ALL OF US to look our own selves.”  In the same post, though, she also seems to urge us to not examine his work communally.  That, however, is contrary to Percy’s anthropology. The intersubjectivity of the communal experience is what he was after. So if we read the novel together, no matter how far apart we may be geographically, and discuss what in it speaks to us, what we each think he’s getting at, we can have that affirming moment, where we say, “Yes, yes, that is how it is with me, too!”  That co-celebration was Percy’s main goal.

 

In his essay, “Notes for a Novel about the End of the World,” Percy explains the novelists role: “The wounded man has a better view of the battle than those still shooting. The novelist is less like a prophet than he is like the canary that coal miners used to take down into the shaft to test the air. When the canary gets unhappy, utters plaintive cries, and collapses, it may be time for the miners to surface and think things over.”

 

So I turn my thoughts to the opening chapter, partly in light of our previous discussions:

 

The novel opens with Tom More above the battle, so to speak, and watching and waiting, like many of Percy’s protagonists.  Tom More is a beautifully flawed narrator, and I can’t help but see him in the mold of St. Augustine who prayed, “Lord, grant me chastity and continence, but not yet.”  Tom admits, “My life is a longing, longings for women, for the Nobel Prize, for the hot bosky bite of bourbon whiskey, and other great heart-wrenching longings that have no name.” In fact, he dwells quite a bit on longing in this novel (and his others).  What is this longing all about?  Is it the sensual longings he identifies or is more hiding behind it so that women, bourbon, the Nobel Prize can’t fill it? 

 

Tom is unique in his society, being neither Left nor Knothead. Instead, he is the odd man out—the true believer who is also a scientist.  He may not be a “good” Catholic, yet, as he asserts, he believes. And his belief is not the watered down belief of Catholicism steeped in scientific humanism. No, he makes the point that he believes the mystery and miracle of it. Tom remembers, “The best of times were after mass on summer evenings when Samantha and I would walk home in the violet dusk, we having received Communion and I rejoicing afterwards, caring nought for my fellow Catholics but only for myself and Samantha and Christ swallowed, remembering what he promised me for eating him, that I would have life in me . . .”  At his present time, though, Tom is no longer taking Communion, which leads to the question: Despite his avowed belief, is Christ in him?  Certainly, God doesn’t rank particularly high on his priority list, coming after women, music, science, and whiskey.

 

On the list, a lot of discussion has been focused on Knotheads vis-a-vis the Tea Party.  But in this novel, it’s pretty clear that Tom More doesn’t belong to the liberals any more than he belongs to the conservatives.  I imagine that overall, the list leans liberal, so the tendency is to focus on the criticisms of the Knotheads.  But the liberals don’t fare any better in this novel, not from an objective (above the fighting) perspective.  The liberal entertainment—Homo Hijinks—is a pretty good prediction of the direction of contemporary entertainment (e.g., Shades of Gray and the rest of the mommy porn). And, in truth, everyone in the novel is racist. The liberals’ racism might be more subtle, but it is still present.  Is it better in its subtlety?

 

Most folks who have been commenting lately, whether liberal or conservative, want to claim Percy as being in their camp (if he were still with us).  I’m not so sure, in either case.  If Percy was anything like his character, Tom, he was somewhere in the middle, liberal on some issues and conservative on others.  Perhaps he was more concerned with the individual.  If the sundered selves of modern people could be mended, the rest of it might sort itself out. 

I’ll come to a close, though much more remains to be discussed—what about all of the dropouts in the swamp? What about Tom being the only doctor that will treat the dropouts? What about the vines? What about Charley Parker watching the news?

 

--Rhonda

"You live in a deranged age, more deranged than usual, because in spite of great scientific and technological advances, man has not the faintest idea of who he is or what he is doing."
  
                                    Walker Percy

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