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    Arts

    The Common Reader

    Literary discussion

    www.commonreader.co.uk

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    Copyright: © Henry Oliver

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    Latest Episodes:
    James Marriott and the Death of Civilization Oct 07, 2026
    Show notes

    Obviously, this is mostly about the literacy crisis, whether we understand it properly, whether it is happening in Spain, whether the PISA data supports James’ thesis, and so on. I began by asking James Marriott how things might work out for the best…OLIVER: So the book is about the reading crisis and the risk it poses to liberal democracy. I want you to tell me, what is the most likely optimistic outcome? You might think that the odds of everything going well are very low, but if we do scrape through, what will it look like?MARRIOTT: That’s such a good question, and nobody has ever asked me that question before. Seeking optimism from me is a unique idea. I think the most likely optimistic outcome, as I think so often in history, is stagnation and more of the same, and things don’t change.We also talked about AI as a transmission of liberal democracy, a means of distributing James’ own work, and things like that. At the end, we had some fun about literary critics and Shakespeare which is much more civilized that arguing about the literacy crisis. MARRIOTT: Yes, I’m keen to read The Winter’s Tale, and I’ve got it, actually. It came in my little set.OLIVER: I think you’ll be pleasantly surprised, and then you can read Northrop Frye’s book about it.MARRIOTT: Yes.OLIVER: Which would be James Marriott–coded.MARRIOTT: Yes, good. I am very biased towards things that are James Marriott–coded.The Frye book I had in mind was A Natural Perspective. James is also going to read A.C. Bradley and we might record another podcast about that. Bradley being one of the greats.TranscriptHENRY OLIVER: Today I am talking to James Marriott. James is a Times columnist, a Substacker—he writes Cultural Capital—and he has a new book called The New Dark Ages. James, welcome.JAMES MARRIOTT: Thanks very much for having me.The Reading CrisisOLIVER: So the book is about the reading crisis and the risk it poses to liberal democracy. I want you to tell me, what is the most likely optimistic outcome? You might think that the odds of everything going well are very low, but if we do scrape through, what will it look like?MARRIOTT: That’s such a good question, and nobody has ever asked me that question before. Seeking optimism from me is a unique idea. I think the most likely optimistic outcome, as I think so often in history, is stagnation and more of the same, and things don’t change. And I guess I think there are a lot of reasons to be pessimistic.I think societies have a remarkable capacity to go on stagnating or declining slowly and imperceptibly for a very long time, and often much longer than we think. I know that’s pretty tepid optimism. Probably in the general scheme of the sort of takes that I offer, that is quite optimistic. But yes, I always think that stagnation and drifting and can-kicking are underrated forces in history.OLIVER: Are we not going to stagnate at quite a high level?MARRIOTT: Yes.OLIVER: So is the pessimism sort of misplaced, in the sense that even a relatively bad outcome for us would be really quite good by the standards of human history?MARRIOTT: Yes, of course. Although, I mean, the standards of human history are an appallingly low bar. And I think any of us asked to try to eke out an existence in pre-industrial modernity would view that with more horror than a prison sentence or being sent to almost any country in the modern world. To live in a sort of pre-industrial, pre-democratic state would be pretty terrible, so that’s a low bar.That said, I think the main lesson from history is that—and I guess this is one of the points that is in the background of the book—is that we are living extraordinarily anomalous lives. To live in a literate and democratic culture is overwhelmingly not the norm through the entirety of human history. And I think sometimes humans have an extraordinary capacity for complacency, and the thing that comes back to me more and more, the more history I read, is how unusual and how fragile the modern world is.We are not the norm. This is weird. And that’s a cause in some ways for great optimism, and if things do stagnate, they’ll stagnate with living standards that most of our ancestors would have viewed as almost miraculous. But I think an awareness of how anomalous it is to live in a literate and democratic society can be quite, I don’t know, maybe chastening isn’t the word, but salutary perhaps.The Impact of AIOLIVER: Now, AI is bringing a huge amount of writing into the world. Some of it’s slop, but some of it’s going to be quite good, and it’s going to get better. Is there a future in which the overall balance is quite different but is either sufficient to sustain democracy or produce something, you know, better?MARRIOTT: Yes, I thought there’s an interesting point that you made in your piece. I’ve seen Dan Williams make the same argument, that the biases of—I guess is what you’re referring to, that we know the biases of artificial intelligence machines are basically Enlightenment liberal. AI is basically a centrist dad when you quiz it about politics.Yes, I think that’s definitely a cause for optimism. I think that talking to AI through text about politics is probably a minority experience of artificial intelligence. I think most people’s political exposure to AI is much more likely to be image-based and is much more likely to be seeing slop memes on TikTok or Twitter or something like that.And I think if you are using AI to write questions to ask it about policy, you’re probably in a very small minority. If you are seeing, I don’t know, racist AI-generated memes on Twitter or TikTok, you’re probably much closer to what the majority experience of the political implications of AI are. So that would be my take.I don’t discount the fact that AI is often more reliable in its political takes than a lot of newspapers. I think that’s just a minority experience of AI for politics.OLIVER: But the AI is going to be integrated into all sorts of things: in corporate life, in politics directly, in newspapers, and it’s going to be the major transmission mechanism to get the old liberal Enlightenment view from the old world into the new world. So could it be, in a way, a replacement for print culture?MARRIOTT: Good question.OLIVER: Obviously, a very imperfect substitute and very different thing, and the overall balance of good and bad will change significantly. But it might just be the thing that gets print into the future.MARRIOTT: Maybe, but I guess my feeling would be that this move from a literate culture to a visual one has been in train for a long time now. And I think we worry a lot about AI writing, and we worry about university students getting AI to write their essays, and we view this deluge of artificially generated text as a major story of AI.And I guess I would just come back to the previous point, which is that I think a lot of people’s major interactions with AI are probably more likely to be visual than they are to be text-based. And also, anybody trying to monetize AI for commercial purposes will find themselves susceptible to exactly the same commercial impulses that social media is susceptible to, that newspapers are susceptible to.So although AI, if you talk to it as an individual user, may give you a sort of wet centrist dad on the one hand, on the other, “maybe we should be fiscally responsible” sort of answer. I think AI, as utilized by companies seeking to make a profit from it, will probably be drawn into the general direction of discourse that I think is now more than half a century old, which is more tribal, more emotional, more extreme. That would be my view.OLIVER: Okay, so imagine, though, that we create a sort of James Marriott AI, and it takes all of you, all of your writing, all of your ideas, and it makes a little James Marriott avatar. And it puts you on TikTok or wherever it is that people are going to be, and you are part of this visual, video-based world. Is there not a sort of sense in which the playing field can be leveled quite a lot because the distribution through AI is going to give what you want, stronger competitiveness against social-media slop and other things?MARRIOTT: It’s a good idea. I mean, I think creating an AI James Marriott would be one of the less commercial uses of artificial intelligence. But I don’t know, maybe in the middle of this hype bubble we can make it happen. Someone will fund us.I would say, again, I guess coming back to one of the fundamental theses of the book, which we owe to Marshall McLuhan, is that the way we communicate in the spoken word and the way we communicate in a video is fundamentally different to the way that we communicate through writing.One doesn’t want to be self-aggrandizing, but if one hopes one is making a net-positive contribution to public discourse—maybe I am, maybe I’m not—but if I am, I think that’s probably because I’m writing, and a lot of what I do is writing. And I think, as Marshall McLuhan argued and as I also believe, the written word tends to structure our ideas more coherently. It’s a more propitious environment for logical analysis. It invites us to make evidence for our ideas. It promotes analytic habits of thought and expression.That stuff to me disappears with video, or largely disappears with video. And I would say, you could AI-generate me onto TikTok, and indeed I have made TikToks. I’ve been made to do it at The Times. But I don’t think you could get the same quality of thought and analysis and argument in a TikTok video, however sophisticated the AI, as you would in a written argument.Did We Survive Television?OLIVER: No, but you’re never going to get that kind of sophistication on the television. And we survived television pretty well, even though I think television is much worse than AI and social media.MARRIOTT: True, although did we survive television? I mean, I guess—OLIVER: Well, James, I mean, liberal democracy is still here.MARRIOTT: Well, it’s here for us, in our countries. Not everyone around the world can say that. I mean, we did survive television, but I think it’s very striking how much some of the most concerning antidemocratic trends that are coming to fruition in lots of ways around the world at the moment begin with television. And I think, if you’re looking at the rise of populism and partisanship in America, you can look at characters like Newt Gingrich, you can look at the rise of conservative radio, and I would say, “Okay, we survived television.”I’d be interested to know, actually, what the counterhistory would be: no smartphones, but just television. Television was already ratcheting into a much more partisan and emotional style of discourse before the iPhone. I mean, cable news in the early 2000s was really already, in many cases, quite extreme. I’d be very interested to know what would have happened without the iPhone. Would cable news alone have taken us into the realm of political populism and Donald Trump? Did we even need social media to do that?I think it’s a good question. I don’t know the answer, but I think the direction of travel in hindsight already seems pretty clear, and I think it’s been accelerated by the ubiquity of smartphones and the ubiquity of mobile video. But I think we could have—yes, I think there’s a strong case we could have got there just with television.Oral CultureOLIVER: Now, people are always talking about an oral culture and how we’re going into an oral culture and stuff like this. It’s not really—the future that we’re beginning is not really oral, is it? What is it?MARRIOTT: No, it’s not. I think that idea of an oral culture has acquired this sort of meme-able cultural cachet that I think in some ways is justified. I guess if you’re to ask someone like Walter Ong, the great media theorist, very much in the air, who wrote this great book, Orality and Literacy, he would say that the future we’re headed towards is one of secondary orality.So the argument is not that we’re all going to literally become illiterate and start singing bardic oral poems to each other over TikTok. Maybe that would be a preferable future compared to where we’re headed. The argument would be that as we communicate more and more face-to-face and more and more in person and more and more verbally and orally rather than through writing, we’re not turning into Homeric Greece.But I do think it is unavoidable, and I just think it’s so true that so many aspects of our world do resemble the cultural environment that Marshall McLuhan and Walter Ong argued was typical of oral cultures. One that I always think is so striking is, Ong talks about how one of the features of oral discourse is rambling repetition.When you’re making an idea orally as opposed to in print, you find it hard to structure your thought as a speaker. You tend to repeat yourself to clarify ideas that you haven’t quite managed to get over properly on the hoof. You’re also trying to bring your audience along. It’s not easy to follow a print-style linear argument aurally, and I think that’s why I, and a lot of people I know, struggle with audiobooks because so much of reading and so much of the value of reading is your eyes flitting backwards and forwards, up and down the page, rereading bits, thinking about it, going at your own pace.The imperative of speech, which is continuous and flows forwards and forwards and forwards, means that we have to talk in this more roundabout—I notice myself doing it now. I’m repeating myself. We talk in a more roundabout, more repetitive manner. This is something that Walter Ong identified as completely characteristic of oral discourse, and I think it’s totally characteristic of podcasts.One of my jobs at The Times is reviewing podcasts, and every single podcast is rambling and repetitive, even the good ones, and that’s part of the point. You wouldn’t follow it otherwise. So I think that’s a very striking observation.I guess the things that we would worry about most politically would be the fact that I think print has tended historically to cool and rationalize discourse. The phrase that Walter Ong uses is that print separates the knower from the known. Marshall McLuhan liked to point out how almost eerie print culture seems from the perspective of an oral-traditional society.In a traditional society that communicates orally, it’s very emotional. You’re up in each other’s faces all the time. You’re talking, you’re grabbing each other’s shoulders, you’re charming people, you’re crying, you’re laughing. The world of print is completely desaturated of all that human emotion. All we can rely upon really in print to get a case across is to try and, insofar as we can, make a persuasive, logical argument. You can’t shout at people, you can’t cry, you can’t charm people through the printed page.And I think one of the really important things—and I think this is probably the thing that I find most fundamental about this alleged return to orality—is the rushing back in of that old, emotional, highly charged, angry, sad, charming human world that was suppressed by print.And I think from the point of view of politics, its suppression was a benefit. A politics that excludes emotional styles of argument and is forced to rely much more on logical, linear argument I think is much better for democracy. To me, that’s the most important similarity between a sort of oral culture and a sort of secondary oral culture.Education Through YouTubeOLIVER: Tell us how someone can use YouTube to get an education.MARRIOTT: I think the way to use YouTube to get an education is to stick to videos largely that were probably made when television production was still highly influenced by a literate society. Television has changed a lot in the last 50 or 60 years. And I think you realize that a lot of especially educational programming that was made in the ’60s and ’70s was made by people who had very literate assumptions about how you communicated and how you argued.I guess you’re referring…

    Full show notes at the publisher

    Philip Hensher: How Can You Kill a Book Like That? Sep 02, 2026
    Show notes

    Philip Hensher and I discussed the history of the novel in Britain from Defoe to Hollinghurst. Philip is remarkably well-read and happy to share his real opinions. He can go from Swift to Fitzgerald on the turn of a pin, isn’t shy about holding his ground, and has some very firm views. People who read novels are protected against becoming violent. Ideas are not important in most novels. Walter Scott isn’t very good. Arnold Bennett is a top 20 novelist. Rachel Cusk has the best chance of being read in 100 years. That sort of thing. Here’s one exchange where we disagreed about what a novel is.HENSHER: Oh, Henry, Henry, how can you kill a book like that? How can you—OLIVER: Look, you can’t have Jane Austen without the Enlightenment, and you can’t have George Eliot without the secularization of Jesus, and you can’t have Tolstoy without all the slightly incredible things that he believed.HENSHER: No, let’s not talk about Tolstoy.OLIVER: No, but the list goes on, right? Henry James even, who is often called a man of no ideas, he’s an incredibly good liberal. He might be the best novelist about the liberal idea that one person should not be allowed to dominate over another, in private conditions rather than just government. These ideas are, in a way, they’re the thing that distinguish those writers. Jane Austen knows how to observe and how to present because she’s thinking about what it means underneath.HENSHER: I don’t know. I don’t know about that.OLIVER: I don’t even think you can have Middlemarch without John Stuart Mill’s political economy, in a way.HENSHER: Yes, that’s probably true. But George Eliot’s an unusual sort of novelist.Jane Austen, I mean, how do we know what did she—what did Jane Austen think about slavery in the boldest and most extreme form? I think we can deduce that she thought that people involved in the slave trade or who came near it, like Mrs. Elton, were not at all the sort of people that she would altogether like to hang out with. I think the same is true of Sir Thomas Bertram, and the weakness of his imagination is somehow tied in with the fact that he has a plantation where he doesn’t really think about the people that it affects.But already we’re into speculation. I don’t know what we can really deduce about Jane Austen’s idea, because she’s such a polyphonic novelist that we don’t find an idea being put forward without being able to find a character who’s saying the exact opposite. And sometimes one side of the argument is eventually dismissed, but not always, I think.I said this at the conference we had a discussion with. I think that when you boil a novel down to its absolute irreducible essentials, I think what you have is not a proposal or a view of society or anything like that. It’s Charles Pooter painting his bath red, or the moment in Ivy Compton-Burnett’s Mother and Son when the son irrevocably falls out with his mother by telling her that he doesn’t want to have sugar in his tea anymore.From the very beginning, novelists have said, “What I’m writing about, I’m writing about nothing, and this is the virtue of what I’m doing. I’m writing about the utter triviality of everyday life.” And that, for me, is the enchantment.OLIVER: Well, some novelists have said that.HENSHER: A lot.OLIVER: Samuel Richardson didn’t say that. Samuel Richardson’s quite an important exception.HENSHER: No, but people said it about Richardson.OLIVER: I don’t think we—yes, but we can’t believe it.HENSHER: People definitely said—no, I think we can.OLIVER: Pamela is a novel of ideas.HENSHER: Well, it’s a novel that contains some ideas.OLIVER: Yes.TranscriptHENRY OLIVER: Today I am talking to Philip Hensher. Philip is a British novelist. He’s written books like The Northern Clemency, King of the Badgers, The Emperor Waltz, and now he’s got a new book, A History of the Novel in Britain, and you can see it there. It looks very pretty with Alice in Wonderland on the front.Philip, hello.PHILIP HENSHER: Hello, Henry.Novels Are for EveryoneOLIVER: Now, to begin with, tell me about your grandmothers.HENSHER: Oh, okay. Yes, well, I finished the book because—I kept my story out of it, largely. I thought that I should go back to a time when everybody read novels. It wasn’t a specialist interest as it seems to be turning into. And I thought I would talk about my two grandmothers, both of whom left school when they were 14. They worked in very ordinary and hard jobs in factories all their lives, and they were passionate readers of novels.My paternal grandmother loved Dickens. She had a complete set of Dickens, which, I’ve discovered after some research, was issued as an offer by the Daily Express sometime in the 1930s. I’ve still got it, actually. I’m going to go and get a sample volume. It’s terribly cheaply produced.OLIVER: Oh, I’ve got that set. That’s great, yes.HENSHER: Yes. The publisher is otherwise only noted as a printer. The typeface is absolutely tiny.OLIVER: It’s painful.HENSHER: It’s painful to read. But she had it. She loved Dickens.My maternal grandmother, I don’t have any of her books, I’m afraid. I would say that she loved stories of family lives, of people interacting with each other. She loved Catherine Cookson, a now slightly forgotten popular novelist of the 1950s, 1960s, 1970s. But she read an enormous amount. I mean, she must have read one or two novels a week, every week of her life.I think that the thing that has disappeared since my grandmothers’ generation is the idea that everybody can read novels. They speak to everybody. They explore every part of life, potentially.What seems to be happening now, and I greatly regret it, is that it’s passing into the property of expensively educated people, people who have gone to private schools, perhaps, have certainly gone to university. And the sort of reader like my grandmother, who read Bleak House with a lot of pleasure, seems to be disappearing.So that was one of the reasons why I wanted to write the book, to make the case for how wonderfully enjoyable novels are. They’re not a duty, or they shouldn’t be a duty. They should just be founded in pleasure, however complex that pleasure might be. And I wanted to finish the book by citing my two grandmothers, who were such great readers.OLIVER: And as well as inheriting that reading culture from them, you got a lot of that at your school, didn’t you?HENSHER: Yes, I suppose I did. I think that it’s hard for me to say because I was in at the beginning of a sort of curriculum change, where there was an idea that we ought to give the kids things that are relevant or are going to appeal to their social concerns. So, I mean, this is going back to the very early 1980s. My set novel for A-level was The Grapes of Wrath, a classic tale of victimhood, really. Classic approved message.And the thing was, I think what started me off as a passionate reader of novels was a sort of rebellious turn away from that sort of thing. I read Jane Austen off my own bat. I read a lot of Dickens before I left school—things that we weren’t taught at all. And that’s always been the sort of reader that I am, saying, “Oh, we’re not supposed to be reading this,” you know? “It’s not on the curriculum.”Parliament and ThatcherOLIVER: What was it like working in the House of Commons?HENSHER: It was fine. [laughter] It was a very unusual experience. I don’t think it was a job that most people would’ve known existed. When people said to me, “Well, what do you actually do?” I used to say, “Well, you know the guys with wigs who sit in front of the Speaker? They’re my bosses.” And it was a strange, ritualistic experience, and you were physically in the middle of all these political dramas.When I started work, I started work in the House of Commons the beginning of September—this is September 1990. And six weeks later, there was all the drama of Mrs. Thatcher being thrown out, which I saw physically very close up. I didn’t have anything to do with it. You weren’t aware of what really was going on, but you were there. And Mrs. Thatcher swept past you at crisis moments.And that’s a very seductive place to be as a baby novelist, because novels are very often told by people occupying minor positions about the lives of the great. There’s a mid-20th-century novelist called Alfred Duggan who made a career out of writing historical novels of the lives of Roman emperors as told by their servants.And I think that, actually, the novel that I eventually wrote about the fall of Mrs. Thatcher, Kitchen Venom, which has just been rereleased 30 years later by an American publisher, McNally Editions, as a neglected classic—I think that was very much one of those books. Somebody who saw these vast and world-changing events physically close up without really being an insider at all.OLIVER: Do you think you’re more conservative than most other novelists today? Small c conservative. Or big c.HENSHER: No, I don’t—I think that I’ve never been someone who fits in with the on dit, as it were. I don’t think that I’m particularly bothered about what people think of what I might think. One of the least effective arguments to change somebody’s mind, it always seems to me, is to say, “But most people think . . .” Most people are wrong about things.So yes, I do think that actually having a close connection with political figures—after Mrs Thatcher, I did get to know some cabinet ministers, mostly, for one historical reason or another, Conservative cabinet ministers. And then coming out from spending the day with them and going to some book launch in the ’90s and having to listen to some member of the lumpen intelligentsia say, “Oh, these people are so evil.” I’m just going, you know, “Save the word for someone else.”So yes, I think that I have a kind of interest in some things that most literary people just aren’t interested in at all. And I think I’ve come to conclusions of my own about some burning contemporary issues. I don’t think of myself as conservative. I think of myself as a 19th-century liberal. But then again, I also think of Mrs. Thatcher as a 19th-century liberal.OLIVER: I was going to say.HENSHER: [laughs] I don’t know where that leaves you.OLIVER: I was very struck in, I think it’s something you wrote or an interview you gave, where you said that you were at a comprehensive school in Sheffield. And contrary to what we think was going on at the time, actually you had teachers who were quite pleased about Mrs. Thatcher getting elected. And in the age of bell-bottoms, people were going to Mahler concerts all the time. On that front, you have a different view of the way England was, as it were.HENSHER: Yes. It’s partly true that those people have been flattened out of history. Eight years before the miners’ strike, for instance, when Mrs. Thatcher did come to lead the Conservative Party, it wasn’t actually apparent to most people that she was the embodiment of all evil. And I think that people realized that something must be done.There’s a lot of retrospective reimagining of these things. I think the absolutely classic example is Mrs. Thatcher taking free milk away from, I think, seven to elevens. And this is always presented as a gesture of sheer evil. But I can tell you, as one of the children who drank the official milk, it was absolutely disgusting. It was delivered at 7:00 a.m., and then it sat there in the sun for four hours in the summer, and it was absolutely undrinkable. Nobody drank it. Absolutely nobody drank it. It was a complete waste of money.There might have been some point in giving people free milk in the 1940s when there was rationing, but by the 1970s, what was the point in the government buying you milk? It was frankly the job of your parents to buy milk. But we’re returning to that position. And people seem to be assuming it’s the job of the government to buy your children breakfast these days, but what do I know?Things changed later on, I would say. The mood in the North certainly altered when people saw that the economic basis of subsidy was going to be taken away and that the coal mines would close down, the steel industry would close down, and it would take a long time for these things to turn round. And I understand why people feel that, but it’s completely wrong to project that backwards into the 1970s.The 18th-Century BattlegroundOLIVER: Now, you did your PhD about the 18th century. Why do you think that century is so much less popular than the 19th century, which seems to get all the attention? But in fact, the 18th century is in a way a much richer, more diverse period, aesthetically.HENSHER: Well, I don’t really know, actually, because I got to the end of my PhD and I got my PhD, and after that, I have to say it took me a while to get back to it. It is interesting because it is the battleground between what people used to think literature ought to be, which was firmly rooted in the classics, and a sort of vernacular, raucous, popular form that’s based in shocking things like the lives of criminals, pornography even. Rather extraordinary books explaining how people ought to behave to get on in society, how they should write letters.So it’s a battleground between Alexander Pope, who I must say I do love, but a very kind of classical, perfect, absolutely glass-like surface; and then, people like Defoe, whose sentences just run on in a kind of chaotic way. It can’t have been very obvious which of them was going to triumph, really. Whether it was going to be the epic poem in rhyming couplets, after Virgil, or whether it was going to be a 300-page scandalous narrative about a prostitute in London today. Or rather, the answer would’ve been obvious, but it would’ve been obvious and wrong. So, there you go.So yes, it is interesting. It is interesting. I think for me, the 19th century is more interesting simply because of the sheer abundance of material. There are plenty of books in the 18th century, but not the kind of colossal tidal wave of thousands and thousands of novels coming out, sometimes nearly a thousand novels in a single year as the tide rolls on. And that, as anyone who reads my book will appreciate, is actually the thing that I really love: a lot of books turning up.OLIVER: Did you study with John Mullan for that PhD?HENSHER: No. I knew him a little bit. He was a fellow in the college where I did it, and I used to pass the time of day with him in the courtyard. But no, I had a succession of supervisors, but not him.Judging the BookerOLIVER: I see. Now, you also judged the Booker Prize. How did that change your understanding of the way the literary world really works, as it were?HENSHER: Well, I quite enjoyed judging the Booker Prize. It’s a very unusual experience because it’s the only experience you’re ever going to have of reading a lot of novels that are published at the same time. Even as books are being published, all sorts of filtering mechanisms are usually taking place.With that, I think I read 140, 150 novels, all of which were published in 2001. And when you do that, you see all sorts of tendencies that you hadn’t really suspected. I remember that year, the thing that was extraordinarily common, to the point of being maybe a third or even 40 percent of the books submitted, were novels with a dual time scheme, where in the present day a woman is working in a library and she finds a box, and it’s the love letters of Mary, Queen of Scots, and then back to Mary, Queen of Scots. I’m making it up. I can’t remember.And I think the novels that kicked that off are certainly some very good novels. Ruth Prawer Jhabvala’s Heat and Dust in the 1970s, or later on, Alan Hollinghurst’s The Swimming-Pool Library and Antonia Byatt’s Possession. But the sheer number that were imitating that structure was really extraordinary.The later insight that I had into a predominant obsession was when I judged the Giller Prize in Canada, and again, it was about 120, 130 novels. And this was about 10 years ago now. And it was predomina…

    Full show notes at the publisher

    Zena Hitz: Gulliver's Travels and the Failures of Human Understanding Jun 03, 2026
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    What a lot of fun I had talking to Zena Hitz about Gulliver’s Travels. As well as discussing Swift, slavery, genocide, rationality, Christianity, and science, Zena told me that good philosophy is like a box of cake mix and that a liberal education requires you to be freed of false expertise. I also took Zena on a detour to discuss Iris Murdoch, the Catherine Project, and modern philosophy. TRANSCRIPTHENRY OLIVER: Today I am talking to Zena Hitz. Zena is a tutor at St. John’s College. She is a philosopher, the author of Lost in Thought. She runs the Catherine Project. She’s famous on Twitter. We don’t know how she does it all. Zena, welcome.ZENA HITZ: Thank you, Henry. It’s great to be here.OLIVER: And we’re talking about Gulliver’s Travels because it is 300 years since it was published, and it’s a book that you love.HITZ: A book that I’ve loved for a long time.First Encounter with Gulliver’s TravelsOLIVER: So tell me, when did you first read it?HITZ: Well, it was an important moment for me. I was in high school, and I was admitted to a scholarship summer program which offered college courses at different campuses. There were some normal-looking college courses at normal-looking colleges. And then there was this course at St. John’s called Science as Literature, Literature as Science. [laughs] It had this description that was just unbelievable. And I thought to myself, “This is the one, obviously the one to go to.”So I went, and we read books that no one in their right mind would assign to high school students now, and maybe not then. The fragments of Parmenides, Plato’s Timaeus, selections from Aristotle’s Physics, Gulliver’s Travels. After reading a number of—preface to Ptolemy’s Almagest, geocentric astronomy. And we read Gulliver’s Travels after reading selections from Hooke’s Micrographia, so the inventor of the microscope, and Galileo’s Starry Messenger, which is one of the great first uses of the telescope to discover the nature of the moon and the satellites of Jupiter.So then we read Gulliver’s Travels. We also read Emma and Flannery O’Connor and various other things. And one of the faculty who was running it said at one point, “Well, we thought we’d throw a bunch of things together and see what you could do, what you could make of it. We didn’t actually have an idea of how these all fit together,” which I think was probably true.At any rate, I think I came to Gulliver’s Travels thinking about these scientists who were looking at very large things and very small things, and thinking in general about the follies of human perception, whether that was shown in literature or philosophy or what have you, the ways in which human perception and knowledge don’t work very well. And I think Swift is still one of the best people to—Gulliver’s Travels is still one of the best books about that because it’s in the mode of a travel diary, an eyewitness account.Gulliver is trained as a surgeon, by his own account. He at one point says he was a bit of a projector in his younger days, someone who undertook scientific projects. And he’s a terrible observer, the worst imaginable observer, and Swift so brilliantly lets us see through his eyes, lets us see all the things he doesn’t see. And I think it’s not just about seeing and knowing. It has a very profound, I think, moral and political set of commitments. So it’s a very humane book. It’s social criticism, but from a point of view of a very deep humanity. So I’ve always loved the book for these reasons since then.I came back to it more recently because it is part of the curriculum at St. John’s. So when I came back to teach there, I began to reread it. The other experience I had was that I wrote a long essay on it when I was an undergraduate. So those are my—I’m not any kind of expert. My knowledge of the historical context of the book is limited. It’s not zero, but it’s limited. But I have always loved it as an account of human understanding and its failures and the way that might impact how we live and how happy we can be.The Houyhnhnm ProblemOLIVER: Have you changed how you think about it as you’ve taught it?HITZ: I have not really changed the way I think about it. It gets more—like all of these books, the more you read them, the more comes out of them, the more details come up. Hilarious. The more jokes you get, the more . . .I think the one more recent insight I had was, I hadn’t understood the full horror of the Houyhnhnms in the last book until relatively recently. I think that took me some time to really take on. It’s one of the cases where Gulliver’s misperceptions are a bit harder to see, and I think many readers just assume that Swift is endorsing the praise of the Houyhnhnms in some sense or other.OLIVER: There are some very serious critics in the past who have called them Swift’s ideal beings. Which at this point in history seems unthinkable, but it has been a belief among serious readers.HITZ: Yes, yes. And also common among students. Yes, it’s absolutely one of the wrongest opinions you could have about anything, I think.OLIVER: Why does Swift allow us to make that mistake? Are we bad readers out of the context, or has he made too good a job of his diversions and concealments and ironies?HITZ: That’s a great question, and I’ll just take a stab at it. I think that he has hit on a mode of misperception which is very deep to us, and it’s something that we’re much more guilty of. We could imagine that if we were in a place where everyone was small or everyone was large, we might make mistakes like Gulliver makes. But we all live, I think, in communities that are a bit like the Houyhnhnms. And so we are all very subject to these kinds of deceptions, and I think that’s how he gets us.That’s not to really excuse the bad readings because, you know, Gulliver does leave the land of the Houyhnhnms with a boat made out of human skin, which should—I think that moment should make you realize, if you haven’t yet, that something is very seriously wrong with Gulliver. Gulliver has been kind of destroyed as a person by his travels, and especially by this last trip. But if you pass over that little detail, maybe you think, “Oh, wow, he found some very simple beings.”OLIVER: Well, there’s also the great council where they debate the genocide of the Yahoos.HITZ: [laughs] Yes.OLIVER: And it directly contradicts several things Gulliver has come to believe about the Houyhnhnms, about the Yahoos, and about himself. And he’s completely unaware of these contradictions and so in awe of the Houyhnhnms that he doesn’t quite understand, I think, that he’s accounting a genocide.HITZ: That’s right. That’s right.OLIVER: Even though he uses a phrase from Genesis that’s very unmistakable. It’s a sort of remarkable moment of—particularly to us, having had the 20th century. I think that’s why Swift came back into favor in a way, because people used to say, Swift’s unbearable view of human nature . . .This is a great bit in Boswell’s Life of Johnson where, when they’re traveling through Scotland, they’re with a lady, and she says to Johnson, “Is any man naturally good?” And Johnson says, “No, no more than a wolf.” And Boswell says, “Well, sir, what about ladies?” And Johnson says, “God, no, absolutely not.” And this woman says, “Oh my God, this is worse than Swift,” utterly horrific view of human nature.But of course, we can actually say, did he go far enough? [laughter] I mean, Swift clearly understands something very real and deep. The council of genocide is horrifyingly familiar to us. And I think that’s much to Swift’s credit that he can see that, and to show that Gulliver would blind himself to it. And people still blind themselves to it, right?HITZ: That’s right. And I wonder—you would know more about this than me because it is a bit of a historical question, but my understanding is that quite a lot of the savagery, the worst parts of rule over men that we see in Gulliver’s Travels are pictures of Ireland in the 17th, 18th centuries. And I wonder if that took some time to reveal itself to the British, and in some ways it’s still not really as known as it might be. We think of the colonial project as being something that was directed at India and Africa—OLIVER: Faraway countries.HITZ: —faraway countries where people looked really different. And we’re not as familiar with the kinds of things that were done to the cuddly Irish with their nice music, and who we don’t think of as being people that you would savagely oppress like that. So I think—OLIVER: So, I think partly the English are not interested in their own history in the way that they are expected to be. And partly the English interest in Irish history has become very focused on the more recent events. And it’s very hard to get backpast that. And it all becomes very complicated, and it’s a sort of different country. So there’s some of that, but I think generally we don’t want to know what we did, yes.HITZ: Well, and I think in anglophone countries in general, there’s going to be a history of something like that. To attribute it to the British is not to say that—I mean, Americans have chattel slavery and the genocide of the natives, and the Australians have their own situation. All of the anglophone countries have something like this on their conscience.I think that obscures the meaning of that final book. I think we don’t recognize—and that’s really to Swift’s credit, to have a social critique that is so real and so deep that you may not even recognize yourself in the picture.Slavery in Gulliver’s TravelsOLIVER: Yes. When I read it again—I read it as an undergraduate, but I really was actually more interested in the other parts of Swift’s work. And I thought it was brilliant, and then I read it again. And it was more recently that—I didn’t understand how I couldn’t have seen it, but it’s basically a book about slavery, as I come back to it.And in each of the books there is enslavement of a different sort. So, to begin with, Gulliver isthe one being kept in a box or kept in a house, or he’s chained up by the Lilliputians or Glumdalclitch.HITZ: Right. That’s right.OLIVER: She’s a very nice sort of master, as it were, [laughter] but he has that box that can be sealed, and the dwarf has him swiping at the wasps. And then the enslavement that the flying island has of the country below is like England and Ireland. And then in the final book, you know, the Houyhnhnms are whipping the Yahoos.HITZ: That’s right.OLIVER: The slavery thing gets worse and worse as the book goes on. And one of the things that’s clever is that it’s funny when Gulliver is enslaved, right? When the wasps are let out and he has to—and Swift sort of does that clever thing where he undermines things by making it a joke at the end. By the book of the Houyhnhnms, there is really very little humor. And the twist at the end is always dark.Gulliver can’t see that—he can see that he’s a bit like the Yahoos. But he can’t see that they’ve been enslaved in the way that he—the farmer wanted to take him around the kingdom and show him off, and he says, “I couldn’t possibly have had children in that condition because I couldn’t have it on my conscience that I had begotten a slave, someone born into slavery. I couldn’t do that.”HITZ: Right.OLIVER: Then he’s in the Houyhnhnms and he can’t—it’s quite remarkable.HITZ: [laughs] Yes. I don’t think it’s quite true that in the end there’s no humor. I read it with some Catherine Project group a couple of years ago, and one of the readers pointed out that it’s not obvious Gulliver isn’t leaving his home and sitting out in the ocean and always landing on England every single time; just every time, he lands there.And there’s something hilarious about an Englishman that discovers a place where there’s all horses, [laughter] and his love of horses overwhelms him, and he becomes persuaded that they’re the only rational beings that there are. I mean, that is funny.OLIVER: Yes, I agree. There’s a lot of irony and stuff. But I think it’s in Lilliput when he describes their manner of writing. And he says they don’t write fromleft to right as we do in England, or from right to left, or up-down like the Chinese, but from one corner to the other, as the ladies do in England. This is very funny, dry humor, and that sort of thing is gone. And the things that surprise you at the end of a sentence or a paragraph are more like, “Oh, and of course I used Yahoo skin to cover the boat.” And you’re like, oh my God, this is not a joke anymore.You know, in A Modest Proposal, he makes real humor out of those kind of horrors. And with the Houyhnhnms, I think he actually refuses the joke to make you feel the disgust, in a way.HITZ: Yes, that might be right. That might be right.Swift and PhilosophyOLIVER: What do you think about the idea that the Houyhnhnms are drawn from the Phaedrus and Socrates’s idea of the soul with the two horses? And there’s the good, rational horse and the vulgar, passionate horse, and the Yahoos are the other horse. You see what I mean?HITZ: Yes, yes.OLIVER: Is Swift showing us the two sides, and Gulliver’s mistake is to prefer the one and not the—HITZ: Right, I think I have heard something like this before. I’m a bit skeptical. Swift doesn’t strike me as someone who uses philosophy in quite that way. I think he’s much more interested in Gulliver’s—the Houyhnhnms’ self-deception about the kinds of beings they are. They do not say “the thing which is not,” yet Gulliver’s master hides from him this conversation about the genocide for quite some time. And maybe we don’t know if he tells him quite the whole truth about it. So there’s—OLIVER: And he also conceals the fact that the others don’t like Gulliver because he’s a partial—a reasonable Yahoo, as it were.HITZ: Right. So their self-deception, Gulliver’s being taken in by their self-deception, the ways in which they—this is one of the ways that I think it’s profound about the nature of slavery. And to cheer us all up, I’ll make a Holocaust analogy, as you also did.When I was traveling in Germany some years ago, in one of their Holocaust museums, there was an image from a Nazi-era German newspaper of Jewish people living in complete squalor in the ghetto. And of course, they had forced them into squalor. But somehow they forced them into squalor, and then this reinforces the sense that they’re these rat-like beings.And there’s something very similar that the Houyhnhnms do to the Yahoos. They force them into this animal state, and then they say, “Oh God, look, these people are disgusting. They just don’t know how to act.” That seems to me the kind of level at which Swift is working. He is interested in the nature of a human being, but not in the abstract Platonic sense, I don’t think.He strikes me as someone who believes in common sense, common decency, basic freedom, and basic use of reason. And he finds in his time that there’s distorting teachings, distorting ways of behavior that have gotten people far off track. To me, that’s what it feels like it comes from. It doesn’t feel like Plato is in the background to me.OLIVER: Is there an extent to which, though, it’s a work of sort of anti-philosophy? As you say, Swift, he likes common sense. He likes ordinary reason, and he likes what he would call the revealed truth of Christianity. So he talks, in his sermons about people, it comes to you from God like a light. It’s revealed to you. And he doesn’t like this idea that the philosophers can work it all out.And in a way, that’s the same sort of mistake that the scientists think they can discover all this stuff, and they go in these crazy ways. And the Houyhnhnms are a bit like that. If you had philosopher-kings, they would end up being perverted examples of rationality because they’re ignoring the—so do you think it’s anti-philosophy in a way? The book is saying, “No, no, I don’t want philosophers”?Criticizing Elite Intellectual CultureHITZ: That’s definitely a plausible reading.…

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    Oliver Traldi: Jane Austen and the Defence of Virtue May 06, 2026
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    My colleague Oliver Traldi recently published an essay called ‘Jane Austen’s Virtuous Liberalism’. It’s a very nice discussion of the ways in which Austen understand the challenges of character formation.Virtue, as Austen sees it, faces two tough challenges. First, people whose characters are not yet formed must see how to be virtuous rather than vicious. Then, the virtuous must somehow find a way to succeed in their struggles against the vicious without adopting vicious means.In this episode, Oliver and I discussed Austen’s ideas of virtue, what that has to do with liberalism, the relationship between philosophy and literature more broadly, as well as poetry and ideas about the Great Books. We also talked about the Keira Knightly Pride and Prejudice. Yes, we both liked it. Here is why Oliver thinks Jane Austen is so popular among philosophers.TRALDI: And so I do think that even though she’s not making arguments, she’s not laying out philosophical theories, there is a level of precision in her thinking about virtue, which I do think is something that it took me a little aback.And I think it’s part of why—one person who quote-tweeted my article was Daniel Kodsi, who’s a friend of our colleague John Maier and his coauthor often. And he runs this magazine called The Philosophers’ Magazine, which I had written before. And Daniel quote-tweeted my article with something like, “Add Oliver to the list of all the philosophers who love Austen.”OLIVER: And it’s a long list.TRALDI: And I think it’s a long list. And I do think this precision is part of it that she does, that it is—again, it’s not like a philosophy journal article, but it is an intellectual sophistication that is often not present in novelists that we really appreciate.And here is an extract about Austen, Smith, and the wonderfully fertile period at the end of the eighteen century.TRALDI: But yes, I think it’s obvious—without knowing the background, I’m sure there are scholarly questions about, how much Smith did Austen read? And they’re both 250th—a lot was happening in 1775 and 1776.OLIVER: Those were great years. Those were the good old days.TRALDI: They were great years. In the great books syllabus, you get to the end of the 1700s and suddenly there’s this—you have Smith, you have Kant, you have the American Revolution, you have the French Revolution, you have Burke. Rousseau is right before, Montesquieu is right before. I mean, it was a real—OLIVER: It’s a great time.TRALDI: It was a great time. A lot was being done. And obviously, you know, I love the 1800s. I love the Romantics. But you could teach a whole great books course from 1750 to 1800, probably.OLIVER: You’ve also got all the dictionaries and all that kind of work going on as well. It’s a very, very fertile—explorations.TRALDI: Yes, yes. There’s all sorts of—yes, it was an amazing time.OLIVER: So did you, having read these two, Austen and Smith, close together—TRALDI: Yes, and I should say that my reading of Austen was much more careful than my reading of Smith.OLIVER: Sure, but you wrote this before you read Smith.TRALDI: Yes, absolutely.OLIVER: Or at least you fully conceived it. Do you see a lot of Smith in Austen?TRALDI: “A lot” might be—This was my favourite bit.TRALDI: Yes. But this is one of the great—I know we talked about this, but it’s one of the great—you see this in Smith, you see this in Austen—commerce has its own virtues, and they are very traditional virtues. You have to be trustworthy. You have to be pleasant. You can’t really be wholly self-interested in every moment because people have to be willing to deal with you given your—I mean, think about Yelp reviews or even just word of mouth. “Oh, that person screwed me over.”OLIVER: There’s a discussion in one of Hayek’s papers, which is—it’s a very Smithian point he makes about, the nature of the knowledge problem means that it’s not so much that I’m trying to get information about the thing you’re trying to sell me, but I’m really trying to get information about you and whether you are someone I should be buying from. Which is exactly the project that the novelists and Smith—there’s a sort of period between Smith and the early novelists, running through Austen to George Eliot, when they’re all working on that problem together.TRALDI: Yes. I do think in Austen, it’s often—the real puzzle is, how do you make out somebody else’s character?OLIVER: Exactly.TRALDI: This is a phrase that Lizzy Bennet does use with regard to Darcy. And how do we actually figure out who the trustworthy and untrustworthy people are?OLIVER: And if you’re too philosophical about that, in the sort of analytic sense, I think you can end up not paying enough attention to the particulars of that question.TRALDI: Yes.OLIVER: Because when you actually try and do it, it’s really, really hard.TRALDI: Yes. And I think this is the sort of—reading Austen, you get a sense of—and there are very few philosophy papers on things like this. Reading Austen, you get a sense of, what sorts of details in a normal life are the ones that I can extract information from to make out somebody else’s character?Oliver is an analytical, political philosopher. You can find out more about his work here. Here he is on Twitter. His Substack is orting. You can watch the episode on YouTube here.TranscriptHENRY OLIVER: Today I am talking to Oliver Traldi. Oliver is an assistant professor of philosophy at the University of Toledo in Ohio. He is my colleague on the Emerging Scholars Program at the Mercatus Center, and he’s written a book about political beliefs as well as many other articles for magazines, online.He’s got a Substack. He’s maybe the most prominent political and epistemological young philosopher of his generation. [laughter] But most importantly for us, he is interested in Jane Austen and the idea of virtue. Oliver, welcome.OLIVER TRALDI: Thank you so much for having me.Reading Austen as a PhilosopherOLIVER: Let’s just start—before we get to this article you’ve written, tell me about being a philosopher but reading Jane Austen, because she’s often read and commented on by people who are not philosophers or who are only philosophers by acquaintance or whatever.TRALDI: Right.OLIVER: Is it different reading as a philosopher, do you think?TRALDI: I think yes and no. One thing as a philosopher, there are—contemporary philosophy, we have very exacting standards of rigor and clarity. And when we look for a theory, we want something that’s been improved by hundreds of people and thousands of journal articles.And so, if you were to simply extract a theory of virtue from a novel and say, “Does this—is this the end-all, be-all of moral thinking?” obviously you’re going to be disappointed. So I think as a philosopher, you have to look for other types of things, other types of sensitivities rather than logical sensitivity.You have to say, how sensitive is the author to the different types of situations where people’s virtue can be exhibited or challenged? Or how sensitive is the author to the different types of pressures that a character’s convictions can be put under, or the different sorts of compromises that they might have to make, or the different sorts of people who might not be virtuous who they might have to interact with and sort of, you know, contract with or avoid? And what are going to be the impacts of different kinds of choices in those situations?So the novelists, I think, tend—if they do it well, a novelist who’s interested in morality will understand living morally probably better than a philosopher, while maybe not understanding, say, arguments about whether morality supervenes on reality or vice versa, or what grounds morality, or different theories of meta-ethics or whatever.OLIVER: I mean, there are obviously some novelists who do have a better appreciation of those things than others, we should say.TRALDI: Yes, I think that’s absolutely true. And as I wrote in my article, I do think Austen in particular had an appreciation for this issue that you might call moral disarming or unilateral disarming. You know, does the moral person put themselves at a disadvantage relative to the immoral person? And then how do we actually help—how does morality survive?So that’s a kind of philosophical question, but I tend to think—I taught last year—I think we’ve talked about this a bit. I taught in a great books program at Tulsa.OLIVER: This is the Jennifer Frey program.TRALDI: This is the ill-fated Jennifer Frey program. Jennifer—I don’t know if you’ve met her, but she’s an incredibly charismatic person. But somehow the program, despite being enormously successful, did not survive. You know, I was there for a year, and they decided that was long enough.OLIVER: [laughs] You don’t think your arrival was the—TRALDI: No, no. I hope not. I most certainly hope not.OLIVER: No. General problems of higher education prevailed. Yes.TRALDI: Yes, many, many problems of higher education these days. But yes, so I think—what was I saying?OLIVER: Well, I think we’re getting to this question of, you are not just a philosopher; you teach the great books.TRALDI: Right, exactly. The great books. That’s where I was. Yes.Philosophy and the Great BooksOLIVER: So, one thing I’m interested in is that, you know, reading as a philosopher, you get a slightly different perspective on Austen. When you read other fiction, poetry, whatever, is there a benefit to you as a philosopher? Does it broaden you in some way?TRALDI: Yes. I think absolutely, it’s broadening, but it’s also focusing in a different way. You know, contemporary philosophy is often described or captured with the word epicycles. So what we mean when we say epicycles is, you have some major theory, which is supposed to answer some big question. And then your career as a philosopher—you’re like three layers deep in the theory, in some sub-debate, and you’re making some really fine-grained distinctions.And if you can make those distinctions successfully, you’ve had a really great career. But I think it’s easy to forget, why are we doing—you know, what attracted us to philosophy? Why are we doing this to begin with?And the great novels, great books in general—one example I always use is the Book of Job. It doesn’t really—it’s not doing clear philosophy on the question of why do bad things happen to good people. But when you read it, you feel the question, why do bad things happen to good people? You get it, you know? You get why this is a question that people have worried about for thousands of years. You get why it calls out for an answer.You know, there’s a lot of truth out there. I’m looking at a set of coat hangers, and I could count the coat hangers. But if you were given the decision, would I rather have an answer to how many coat hangers are across the room from me, or why do bad things happen to good people? You’d probably go with the latter one. There’s somehow some kind of depth or importance to that question, right?And I think there’s—a great novelist can often generate some vividity to these questions. They can show how these questions are part of a good life, asking these questions, trying to have these questions answered—or a not-so-good life.Certainly in Austen there are a lot of characters who learn to be more virtuous. Probably Emma is the clearest example. But you might also think of Marianne Dashwood. Really—OLIVER: Lizzy Bennet.TRALDI: Lizzy Bennet really learns to be a better person. I actually think her character is rather close to Emma in a lot of ways.OLIVER: Yes, I think Emma’s sort of a clear rewrite of Lizzy in some—yes, yes.TRALDI: Yes, and in some ways more evocative, actually. Yes. I mean, we can talk about all these books. But yes, I think there’s these things, even—obviously qua literature, they have other virtues, right? Which much philosophy doesn’t have; very little philosophy has the literary virtues.But the philosophical virtue that a lot of literature does have is you see, okay, these are the—this is what a life is like. This is what making choices is like. These are the big questions when you decide how to live your life and what kinds of choices to make.And I think Austen—these questions are all through Austen, even though nobody has to murder anybody in Austen. Nobody has to make decisions about war and peace or about, you know, civilizational decline or civilizational progress or anything like that. These people making these small choices in a lot of ways. But those are the lives that most of us lead. And when you read Austen, you think, “Oh, okay, there’s a virtuous and a vicious way to lead this kind of rather normal life.”The Good LifeOLIVER: The question of what is a good life, or what is a good life in a commercial society, maybe, is the sort of bedrock of what she’s doing.TRALDI: Yes, I think so. And that’s why I think Austen—you know, Austen wasn’t on our syllabus at Tulsa, but she was certainly discussed. And the “what is a good life” question—to me, it’s the big question that a great books program for college students should always come back to.If I didn’t know what else to talk about, I would just say, “Well, we just read this book.” You know, we read these old biographies of Charlemagne from, like, Einhard—Notker the Stammerer and Einhard, his adopted son or whatever. I don’t remember. But this is like 800s. I’m sure you know more about this stuff than I do.And I wasn’t quite sure what to do with them because what do I know about Charlemagne? So I just said, “Does it seem like Charlemagne lived a good life?” And you know, you’re off to the races. And I think that’s important at that age, because that’s the age at which—OLIVER: For the undergraduates?TRALDI: Yes. I think that’s the age at which you’re starting to make your own big decisions about what sort of life to lead. And I think for me, looking back to myself at that age, I think one thing I did wrong—at Tulsa I was in some ways as much a student as a teacher. I was rereading a lot of this stuff for the first time in decades. And some of it I was reading for the first time. As I told you, I was reading a lot of Austen for the first time for this essay.OLIVER: Right, right.TRALDI: And yes, it was stuff that I had thought about at a theoretical level, you know, like what are the ins and outs of this theory or this philosophical move or something like that. But you feel the question a bit differently when you’re like, “Okay, I’m an adult. I have to decide whether to live in this way or that way.”The world is open to you. You could convert to Thomism [laughter] like so many have tried to have me do, or you could become a merchant after reading The Wealth of Nations. Or you could become a revolutionary after reading Marx, or you could become a Nietzschean. You know, there are all these choices open to you.OLIVER: Please don’t become a Nietzchean.TRALDI: No, no. That is, I’m a—OLIVER: Keep your children out of school if that’s going to be the result. [laughs]TRALDI: Yes. I’m a committed moralist, so I cannot, but he is—he made a comeback, that’s for sure.Philosophy and PoetryOLIVER: Now, there’s this obviously sort of long-running question in philosophy about, what is the relationship between philosophy and poetry? Are they antagonists, or are they in some way, you know, twins, and each provides one half of what is needed for a complete way of understanding the world? Do you have a position on this?TRALDI: Yes, I mean, I think they’re what the kids call twinning.OLIVER: Twinning? [laughs]TRALDI: I think they’re twinning. No, no, I think that means something different. I think that means when you’re wearing the same outfit or something like that.OLIVER: So we’re almost twinning with our stripes—yes, I see.TRALDI: We’re almost. We actually—we are stripes and blue. Yes, we’re closer than I would’ve expected.I would say closer to twins. There are a lot of claims that philosophy is at odds somehow with this or that. There’s also this—certain…

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    Laura Thompson on Agatha Christie: Shakespeare, Murder, and the Art of Simplicity Apr 01, 2026
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    What a delight to talk to laura thompson about Agatha Christie. Above all, this episode was fun. Laura really does know more than anyone about Agatha and we covered a lot. What did Agatha Christie read? What did she love about Shakespeare? Was she pro-hanging? Why so much more Poirot than Marple? Why was she so productive during the war? We also talked Wagner, modern art, the other Golden Age writers, nursery rhymes, TV adaptations, poshness, nostalgia, Mary Westmacott, and plenty more. TranscriptHENRY OLIVER: Today I am talking to the very splendid Laura Thompson. All of you will know Laura’s Substack. She has also written books about the Mitfords, heiresses, Lord Lucan, many other subjects, and most importantly today, Agatha Christie, who died 50 years ago. And there’s a new book coming from Laura about Agatha Christie’s 1926 disappearance.Laura, welcome.LAURA THOMPSON: So lovely to be here, Henry. I’m such a fan of your Substack, as you know.OLIVER: Well, same. Same. This is a mutual admiration call.THOMPSON: Well, thank you. Well, that’s what we like.Christie’s Favorite WritersOLIVER: Now tell me, what did Agatha Christie like to read?THOMPSON: Oh, a lot the same as us. I discovered she was a huge fan of Elizabeth Bowen, as we are. And Nancy Mitford, Muriel Spark. But her big love really was Dickens. She absolutely adored Dickens. I mean, she grew up in a house full of books, you know, and she wrote a screenplay of Bleak House for which she was handsomely paid. And it was never—I know, don’t you long to know what that was like? Can you imagine—OLIVER: We’ve lost it? We don’t have the typescript?THOMPSON: I’ve never seen it. I mean, maybe—I don’t know whether it exists somewhere. But I just wonder how she tackled it, what she did. But yes, so that happened. And of course, Shakespeare, as we know from her books, which are full of subliminal and—I mean, you kind of notice them, but you don’t have to.OLIVER: Yes. There’s Shakespeare in every book?THOMPSON: No, but it’s there, particularly Macbeth, which I suppose figures.OLIVER: Yeah.THOMPSON: Like The Pale Horse is completely Macbeth themed. And when I was a kid reading them, I think she really—Tennyson she uses a lot—she affected my reading in a good way.OLIVER: She sent you back to Shakespeare and the poets?THOMPSON: Well, sent me to them as a kid, probably. And also, there’s a lot of Bible in her books, as I’m sure you’ve noticed.OLIVER: Yes. Yes.THOMPSON: Very easy facility with quoting the Bible.Christie and ShakespeareOLIVER: Now, what did she learn from Shakespeare? Because she clearly knows the plays in detail. She sees them a lot. She reads them. She and he are, I think, quite good plotters.THOMPSON: Is she even better than he is?OLIVER: Well, let’s not get into that. But there is a sort of, in a funny way, a kind of affinity between them as writers.THOMPSON: That’s so interesting.OLIVER: What do you think she learned from him?THOMPSON: Tell me how you—how you see that.OLIVER: Well, do you know that Margaret Rutherford adaptation, which probably you don’t like and I do—THOMPSON: Go on.OLIVER: It’s called Murder Most Foul, isn’t it?THOMPSON: Yes.OLIVER: And there’s something about the way that they can both walk the line between the sort of dark and deadly and the histrionic. Margaret Rutherford can’t walk that line, but Agatha Christie can, right?THOMPSON: That’s really interesting.OLIVER: And Miss Marple could come onstage in a couple of the plays. She’s not so far off from being a Queen Margaret or some—in her angry moments maybe, do you think?THOMPSON: More rational, maybe.OLIVER: Much more rational.THOMPSON: Not so mad. Well, she’s not mad, Margaret, is she? But she’s upset.OLIVER: She starts off as a much sort of nastier character—Murder at the Vicarage, right?THOMPSON: Yes, she does. She was more acidic and then gradually—OLIVER: Waspish.THOMPSON: Waspish, and sort of mellowed. I see what you mean. And almost in the way that she calls herself—although that’s obviously not Shakespeare—calls herself Nemesis.OLIVER: And the sense of atmosphere.THOMPSON: Yes, and the way they’re structured. That’s not necessarily just true of Shakespeare, but there is this sort of act three entanglement and this beautiful act five resolution that goes on with a soliloquy, I suppose.OLIVER: And some people think they both get confused in act four, but that’s obviously not true, that this is the real mess of the plot. I think she might have learned quite a lot from Shakespeare, right?THOMPSON: That’s really interesting. But, you know, the way she writes about Shakespeare in her letters to her second husband, Max, because when she was living in London during the war and almost at her most productive—I mean, her productivity levels are insane. And hitting every ball for six, really, you know: Towards Zero, Five Little Pigs, a couple of Westmacotts, which I’m sure we’ll talk about. But she spent a lot of time going on her own to see Shakespeare.She’s very—I hope I’m right in saying this—she’s very sort of Ernest Jones [CB1] in her approach. She doesn’t regard them so much as the products of words on a page; she regards them as rounded characters. Why were Goneril and Regan the way they were? What’s wrong with Ophelia? You feel like saying, “Well, whatever Shakespeare wanted it to be,” but she sees them in that way. And Iago particularly—OLIVER: Yes.THOMPSON: —is the one that gets her. Yes. In one of her, I better not say which, but a major, major novel.And the book that she wrote under the name Mary Westmacott, The Rose and the Yew Tree, which I think might well be her best book of all. I think—well, I’ll just say she wrote these six books under a pseudonym, Mary Westmacott. People call them romantic novels; that’s sort of the last thing they are. And they’re very, very interesting mid-20th-century human condition novels, and they’re full of lots of stuff that she had to distill for the detective fiction. And she talks a lot about Iago in The Rose and the Yew Tree really interestingly, I think.Christie on Shakespeare?OLIVER: Now, Max said she should just write a book about Shakespeare, all this Shakespeare all the time. But she didn’t. Why?THOMPSON: No. I don’t think she ever liked being told what to do.OLIVER: [laughs]THOMPSON: His letters to her are quite annoying, aren’t they?OLIVER: Yes, yes. I’ve only read what’s in your book, but yes, I didn’t warm to him.THOMPSON: I’m glad because people do. He gets a really good press even though he was unfaithful. But it worked, the marriage, because they both got what they wanted from it. But he said that, yes, and she says, “Oh no, they’re just thoughts for you.” I don’t think she would’ve felt the need, somehow. I think she liked saying things in her own more oblique way.OLIVER: Save it for the novels.THOMPSON: Yes, she’s a great mistress of the indirect, I think, really. The way she writes about Macbeth in The Pale Horse, which I think is a really underrated novel, including thoughts on how it should be staged, which are really interesting and very, very good. I think she would’ve preferred to do that and use it to her ends.And of course, she has an incredibly powerful sense of evil, which I suppose is also in Shakespeare. Hers is a Christian sensibility, I mean, no question. People never talk about that, but it really is.OLIVER: Was she pro hanging?THOMPSON: Well, I think she took a kind of utilitarian approach that the innocent must be protected. And she took a view that if you’ve killed once, it becomes very easy to kill again because something in you has shifted, so you become a danger to the community. So I suppose in that sense she was.I mean, Miss Marple was. She’s quite—“I really feel quite glad to think of him being hanged.”OLIVER: It’s one of her most striking lines.THOMPSON: It is, isn’t it?OLIVER: Yes.THOMPSON: So I suppose she was. I mean, I suppose she was. You know, she’s very modern, she’s very subtle in her thinking, but at the same time, she is a late Victorian product of her society. Yes.Dickens and Christie’s FamilyOLIVER: Now, you mentioned this Bleak House script. She loved Bleak House. Do we know what she loved about it? It’s obviously the first detective novel. Are there other factors?THOMPSON: You are going to know—this is when I’m going to start coming across as an idiot. Is it written before The Moonstone? Yes, of course it is.OLIVER: I think so. Yes. Yes. It’s the first time there’s a police detective in a major English novel.THOMPSON: Okay. I think she—do you know, this is a really good question. I don’t actually know why she loved Dickens so much. She grew up—she had that rather intriguing upbringing whereby she had two much older siblings, a sister who was 11 years older, a brother who was 10 years older. Father died when she was 11.So she grew up incredibly close with a really rather intriguing mother, Clara. This is in the house at Torquay. And her mother encouraged her in a way that, it seems to me, quite unusual for the time and for the class to which she belonged. Because it was never deemed that it would interfere with her marrying and leading a more conventional life. But she always wanted to express herself creatively. And I think her mother possibly was a frustrated creative. I don’t know. She had a lot of go in her.And whether it was just something she read with—I think anything she did at an early age with her mother would’ve made a huge impression on her. I think what you read when you’re that age, you never quite—I never read Dickens at that age, so I’ve never quite got the habit.OLIVER: But if she’s born in 1890, presumably her mother is just about old enough to have been alive when Dickens was alive. And so she’s got a somewhat direct—THOMPSON: Yes, she was.OLIVER: You know, it’s sort of back to the original culture of it, as it were.THOMPSON: Yes. Isn’t that extraordinary?OLIVER: Yes. Yes. It’s crazy to think. So she must have taken it in maybe in a more original way, somehow?THOMPSON: Possibly. Certainly Tennyson, I get that feeling, because her mother wrote this rather leaden sub-Tennysonian poetry. [laughter] It’s like Tennyson on the worst day he ever had, but worse than that.OLIVER: But worse, yes.THOMPSON: Yes. And she wrote poetry like that, the mother, which is really rather sweet and touching to read. And obviously she would’ve been alive at the same time as Tennyson. So, yes, I’d never, ever thought of that before. Isn’t that extraordinary? I mean, they went to see Henry Irving.OLIVER: Yes.THOMPSON: Yes. And yet she feels—it just amazes me, this—so I’m leaping slightly here, but this 21st-century halo of cool that she has around her, Agatha Christie. [laughter] I know, it’s awful in a way, but the way she can be reinterpreted—that is a bit Shakespearean, in a way.I don’t mean to make extravagant claims, but there’s a sort of translucent quality to what she writes that means that people can impose and pull it and twang it and know that she won’t let them down, as we are seeing constantly at the moment.Art and MusicOLIVER: Yes. No, I agree. Other arts—we know about all this, she loves reading. What music did she enjoy, for example? Did she like paintings?THOMPSON: Yes, she loved paintings. She liked modern art. She was painted by Kokoschka. It’s very good. And she writes about modern art. In Five Little Pigs, the painter in that is a modern artist.And then music was her grand passion. I mean, music was her original career choice, as you know, of course. She must have had a good voice. She thought she could make a career of it. And she could play the piano. Beautiful piano at Greenway, it’s still there.And they used to do this thing—I think it’s a lovely idea—as a family. They would fill in what they called the book of confessions, and it would be questions like, “What is your state of mind? If not yourself, who would you be?” And at the age of 63, which is the last time she filled it in, she wrote, “An opera singer.” So that was still what she would’ve dreamed of doing. She loved Wagner very, very deeply.OLIVER: Okay. Interesting.THOMPSON: And there’s a Wagner theme in a very late book, Passenger to Frankfurt, the one that everybody hates except me. And music, I mean, as a girl when—so her voice wasn’t strong enough for opera. I think her ultimate—same as I grew up wanting to be a ballet dancer, I think her ultimate would’ve been to sing Isolde at Covent Garden.And in some of her short stories and in her first Mary Westmacott, which is called Giant’s Bread, which is about a musician—and she really inhabits this character, Vernon, and it’s all about modern music. And somebody who knew about this stuff, which I don’t, told me, “No, she knew. She knew what was going on. She knew about the trends.” This is in the late twenties.And she always went to Beirut, and that was her real, real, real passion. She was one of those restlessly creative people. And her mother, God bless her, encouraged it.Christie’s UniquenessOLIVER: What is it that distinguishes her from the other detective fiction writers? Because she doesn’t, to me, feel—she’s obviously part of this whole generation, this whole golden age, whatever you want to call it, but she doesn’t feel the same as them somehow.THOMPSON: No.OLIVER: What is that?THOMPSON: Do you think it’s her simplicity, that distilled simplicity that she has? She doesn’t write linear; she writes geometric, I always think.OLIVER: Tell me what you mean.THOMPSON: Well, if you think of a book, the one I admire the most, as I constantly go on about, which is Five Little Pigs—you think about the amount of stuff that’s in that book. It’s a meditation on art versus life. The solution is unbelievably intriguing, I think. There’s a whole family psychodrama in there. And every move of the plot, she’s also moving on a—every move of the plot is impelled by a revelation of character. So plot and character are utterly intertwined, distilled together.I don’t think any of the others can do that. I think Dorothy Sayers would take twice as many pages. And she’d dot every i and cross every t, and she couldn’t bear loose ends or anything, could she? And she liked to reveal her knowledge of other things, almost to—I think the others like you to know that they’re a bit better than the genre, maybe. Their detectives are superhuman, almost; wish-fulfillment man, almost.She doesn’t do that with Poirot. He’s just pure omniscience, really, plus a few tics and traits and, you know, mustache. I think it’s that distillation and simplicity and the way she inhabits the genre in a way that the others don’t quite do. And at the same time, she’s redefining it from within.OLIVER: There’s something as well, I think, about—she gets past the kind of Sherlock Holmes model in a different way. They still all have a bit of an overreliance on that, maybe.THOMPSON: Yes.OLIVER: Whereas Poirot in, what is it? In something like, is it Murder in the Mews? Very sort of Sherlock and Watson—THOMPSON: Yes.OLIVER: —kind of dynamic. But within, I don’t know, two or three novels, that’s gone, and he’s Poirot as we know him, as it were.THOMPSON: Yes, yes.OLIVER: And she kind of, as you say, makes it her own thing and goes off in new directions.Christie and the TheaterTHOMPSON: Yes. She’s sort of conceptual and the others aren’t quite, I think. She doesn’t do—she does something completely different with the whole concept of what a solution is, it seems to me. She doesn’t—it’s not Cluedo, is it? It’s not, there’s six of them, and eventually it has to be one of them; however many tergiversations or however you say that word, you sort of know that. Whereas with her, it’s: it’s nobody, or it’s everybody, or it’s the policeman, or it’s a child, or there’s something bigger and bolder going on.And she writes—I think she writes very theatrically. I think she writes scenically. I think she’s incredibly good at character and action. That scene where you know the girl’s a thief because Poirot leav…

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    Ruth Scurr: The Life and Work of John Aubrey Mar 18, 2026
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    What a pleasure it was to talk to Ruth Scurr, author of John Aubrey: My Own Life, about the great man himself, who was born four hundred years ago this month. Aubrey is best know for his splendid Brief Lives but he preserved a huge amount of knowledge which historians still rely on. There are many things we only know because of Aubrey—things about people Hobbes and Hooke, Stonehenge, architectural history. We also talked about Janet Malcom, the genre of biography, and modern fiction.HENRY OLIVER: Today I’m talking to Ruth Scurr. Ruth is a fellow of Gonville and Caius College in the University of Cambridge, where she specializes in the history of political thought. But more importantly, she is the biographer of John Aubrey, one of my favorite writers, who is celebrating 400 years of his birth this year. Ruth, hello.RUTH SCURR: Hi, Henry.OLIVER: Can you begin by giving us a brief life of John Aubrey?SCURR: So born in 1626, 17th-century antiquarian, collector, early fellow at the Royal Society. Well connected to scientific and the literary circles of his day. Someone who sees himself more as a whetstone: a person who could help sharpen other people’s ideas. As a recorder, someone who treasured the details, the minutiae of the lives he encountered, and pass those details on to posterity.He’s nonjudgmental, witty, kind, inventive. Very, very sociable. Very good friend. But he’s hopeless at self-advancement. Begins his life as a gentleman, but he inherits debts from his father and he can never really achieve financial stability.Never marries, ends up homeless and worried about being arrested for his debts. And he has to sell his precious collection of books periodically through his life to raise some much-needed cash, but he keeps his manuscripts safe. And he does this at the end of his life by putting them into the Ashmolean Museum in Oxford, afterwards known as the Bodleian, and where they still are today.OLIVER: So how many manuscripts did he save for us?SCURR: Of his own manuscripts or other people’s manuscripts?OLIVER: Other people’s. Because he was collecting all sorts of precious things.SCURR: Oh, absolutely. He was the person who, when someone died, would go round if he could to their house and ask what was happening about the manuscripts. He’s particularly concerned, obviously, with his friends. So he had a close relationship with Robert Hooke and he wanted to make sure that Hooke’s many inventions and scientific contributions were recorded.And he has this wonderful line in the life of Hooke where he says, “It’s so hard to get people to do right by themselves.” And in his childhood, he had seen the fallout from the dissolution of the monasteries. He’d become very troubled by the habit of using manuscript pages which had been displaced in the dissolution. He saw them being used in schools to cover textbooks. He saw them being used to—or he heard about them at least being used—to wrap up gloves or to create stoppers in bottles. And this really troubled him from, from a very early age.And I think he has another beautiful line where he says after the dissolution of the monasteries, whereas these manuscripts had been kept safe, they flew around like butterflies. And he wanted to catch them and preserve them and to stop people letting the papers and the precious manuscripts of their relatives do the same. So he was very instrumental in rescuing manuscripts, other people’s manuscripts. And then fortunately with his own, he knew Ashmole and they had the shared astrology interest.Ashmole was a very different sort of person who basically said to Oxford, look, I’ll give you my collections, but there has to be a museum for them. And luckily Aubrey was able to use that museum as a safe place for his own manuscripts.OLIVER: So we know things about Robert Hooke and Thomas Hobbes and all these other luminaries of the 17th century, thanks to Aubrey. What else do we know, thanks to him?SCURR: We know what Stonehenge looked like in his day because he was a very good draftsman. He drew pictures of Stonehenge. He’d grown up in Wiltshire, he’d known those stones from childhood. He understood that Avebury nearby was a comparable monument, and he took Charles II to see it, and persuaded the king to get the locals to stop breaking up the stones, to reuse the stones, which was the practice.He also made drawings of windows because he was possibly the first person as a historian of architecture to realize that you could date buildings by the style of their windows. So we have those drawings. He was also interested in the history of costume. He did a survey of Surrey, of Wiltshire.So these are all sort of focuses in his manuscripts and people who’ve used them come to really appreciate how pioneering Aubrey was. But of course he doesn’t finish them. He doesn’t publish those manuscripts. So it’s very easy really to overlook the innovation and the contribution and the wonderful imagination that he had.OLIVER: You mean if he’d published a book, he would have a much bigger reputation?SCURR: Well, I think there’s two things. Yes, but in a sense, you know, the Brief Lives have been published after his death in various forms. But I think one of the most engaging things about Aubrey is that he’s a modest and self-effacing person. And I already mentioned the idea he had of himself as a whetstone to other people’s talents.There aren’t that many people—certainly not in my life, maybe there are in yours—but who would effortlessly describe themselves as a whetstone to other people’s talents. Most people want to be at the center. They’re happy to have clever and literary friends, but they want a place there at the table as well.And Aubrey really was very, very invested in helping other people to do right by themselves, as he said about Hooke. And he very movingly—this is one of the inspirations really for my book that I wrote about him—he spent all that time collating the information about other people’s lives. And for his own life, he puts down a few lines, a couple of facts and everything.He says, well, this could be used as the binding of a book. You know, it’s sort of waste paper really. So he doesn’t write his own life. Other people’s lives he’s going to convey to posterity. He doesn’t see his own life as really being at that level of needing the attention that he gave, for example, to Milton or to Harvey or Hobbes, as you mentioned.OLIVER: He’s born the year after Charles I comes to the throne. So he obviously lives through a fairly terrible period of history and very tumultuous, changeable in lots of different ways. The new world, the new learning, new religion, new politics, everything is changing. And he’s obsessed with the old ways. How did these historical events—is he reacting against his time? Is he just born in a lucky time in a way?SCURR: So he was a student in Oxford during the Civil War. And you are right. The upheaval is very disturbing for his generation. It means he gets called back from Oxford by his father because it’s dangerous to be there. And he’s really, really upset by that because, it’s like us, when we were students or our students today. You finally get away from your family and there you are in this place with all these exciting peers and access to books that you’ve never had before or at least to that extent, libraries, et cetera.And suddenly there’s a war on and you’ve got to go home. So there’s that disturbance. Then there is the fact that actually he was close to Hobbes. Hobbes actually was a Malmesbury man, so Wiltshire, very near Aubrey. And had come back to visit the school where Hobbes had been, which was where Aubrey was at school. And so they had met in Aubrey’s childhood, and then he would’ve been aware of Hobbes having to go into exile. And then Hobbes coming back, of course. And that’s a very important time in his life.And it’s not an accident that Hobbes asks Aubrey to write his life because Hobbes knows how careful Aubrey is. And he knows that Aubrey has information that he can convey in the life. So that is really the first life that he writes. And it’s different from the others. There’s a different sort of origin. And it’s after he’s done that, that he starts to think, well, actually, you know, I can think of at least 50, 55 other people’s lives. And now I’ve got my hand in, I might start on those as well.So in that period of upheaval there are wonderful stories. Maybe we’ll look at some of the Brief Lives, but there’s this amazing story that he captures in the life of William Harvey, which is a description of Harvey having been at the battlefield in Edgehill and recording one of the people who had been fighting and wounded, surviving by having the good sense to pull a dead body on top of himself, to keep himself warm on the battlefield. Things like that, which make the war very much alive. This is brutal, this civil war. It’s a long time ago and we think we passed over it, but the really brutal reality of war is captured in the Brief Lives through the anecdotes and the stories of that generation that Aubrey preserves.OLIVER: How English is he?SCURR: Well, as opposed to what?OLIVER: Welsh.SCURR: Okay. Well he goes to Wales often and is very interested in Wales. I think he sees himself as English. I think he’s very invested in English customs and stories and people. He’s not nationalistic in any sense like that. What he’s interested in is the inherited ways of living.And he’s very interested in language and different dialects. That’s one of the other things; he starts to collect different words. He was very aware of the Cornish dialect, for example. So I’d say it’s a very decentered England that’s rooted in customs, traditions, inherited stories.And there’s a big place there for both the future and the past. Huge excitement about The Royal Society, English science, what can be achieved through the sharing of knowledge. But again, Aubrey’s not an insular person in that respect. So, he wished he could go on the Grand Tour when he was a student. He would really have loved to have done that. It’s one of the things that he actually talked to Harvey about, going and traveling as his contemporaries, for example, John Evelyn did.But Aubrey actually says—this is very typical of Aubrey—that his mother persuaded him out of it. His mother didn’t want him going off on the Grand Tour. She was afraid for him. And he regretted it later in life. But it’s so typical of Aubrey that he would pay attention to his mother and her anxieties.OLIVER: This interest in the present and the past—so he loves all the history, but he’s in the Royal Society. One thing I like in your book is the way he talks about, oh, my grandfather still dresses in the old ways, like he’s an Elizabethan, but at the same time he’s doing a very sort of Baconian project. He’s influenced by Bacon. Is Aubrey a sort of paradox? Does this make sense in a way?SCURR: Only in so far as lots of other people are as well. I was just looking at the Harvey life, and there’s a story there about how when Harvey was a student he was meant to be setting sail with some friends. And he’s stopped and told, “No, you can’t get on this boat. You have to wait.” And he says, “Well, what have I done wrong? Why can’t I get on this boat?” He said, “No, honestly, we need to have a word with you. You are not going on the boat.” And then the boat sinks, everyone dies. And this is apparently because the guy who stopped him had a dream that he needed to stop Harvey going. Harvey told Aubrey that story.Harvey also is—as Aubrey sort of slightly inaccurately puts it, is the inventor of the circulation of the blood. And you think, well, that’s going a little bit far, perhaps not actually the inventor, but certainly the first person to discover, to understand about circulating blood.So there’s another example of someone’s life includes, I wouldn’t be alive unless somebody had had this premonition and dream that I was about to die. Which is from a completely different world, from the rational, scientific understanding of the body or the other scientific advances that are going on at the time.OLIVER: And Aubrey’s happy to just sort of coexist with both of those because of his interest in astrology?SCURR: And not just astrology. He’s very interested in astrology and nativities, as he called it. In some of the Brief Lives, you see the sort of recording of the information that would be needed to cast an astrological shape for the life.But he is also interested in the fact that people believe in fairies and ghosts. He doesn’t look down on those beliefs. Nor does he say that he necessarily believes in the presence of fairies or the interventions of the supernatural. But he’s got a very open mind in relation to that. And certainly being simultaneously interested in early astronomy and astrology together is, to us, very striking. But then I think it was much more normal.OLIVER: Why do you think he resisted ordination?SCURR: Because he said the cassock stinks. He considered ordination several times because he knew it would be a living, it would be a way of being able to have some income, probably not very onerous duties. Some of his friends say to him, “Come on, Aubrey, it really won’t be that much work. You’ll just get a curate who’ll do it all, and you’ll get the living, and then you won’t have to be worrying all the time about your paycheck. You haven’t got a paycheck. It would be a living coming to you.”And on one occasion, one of the reasons he gives for not doing that is he thinks well, what if there’s another religious upheaval and I have to change sides again? What if Roman Catholicism comes back and I ended up on the wrong side of it?And, again, would it really have been that difficult to go with the flow? But I think, in his own way, he had found his way of living, which was intensely sociable. And perhaps he didn’t want that constraint of being a member of the clergy around him.OLIVER: Do you think he was a nonbeliever?SCURR: Well. I don’t know the answer to that. I don’t think so at all. I think he probably was a straightforward Christian believer. I think perhaps he’d seen enough of the religious conflicts and wars to be afraid of fanaticism on both sides. And that would fit certainly with his relationship with Hobbes.I don’t have any reason to think he’s an atheist. He’s got a beautiful way of writing about death and there’s this wonderful line he has when he says, “God bless you and me in our in and out world.” So the fact that we refer to his works as the Brief Lives because they’re short, but everybody’s life is brief.And even those who live, as he did, into his 70s, it feels brief. And there’s these very moving descriptions of him at funerals. I was thinking about this the other day because he often records where someone’s buried. And I recently wrote my first entry for the Dictionary of National Biography. I did the one for Hilary Mantel, which was a great honor and extremely interesting.And when I came back to the Brief Lives, I thought, gosh, I wish I’d put at the end of that DNB entry where she’s actually buried, that would’ve made sense to do that. And I didn’t do it because the DNB is quite formalized; they’ve got their formula and you need to stick to it.But maybe I’ll add it in. Because it seems to me very moving to record where people are actually buried. That would fit I think with her religious sensibility, with a regard for the afterlife, and with the rites of passage at the end of life.OLIVER: What is it that makes Aubrey such a good biographer?SCURR: So I think the modesty that is in his spirit, the noticing, the minutiae that he both notices and values and his wit. He has a sensitivity to these funny and revealing quirky stories about the people that he knows. Or he finds them in the stories he’s told by people who did know them.There’s an eyewitness account aspect to it as well. Or at least it’s an oral history. “I was told this by . . .” He’s extrem…

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    Naomi Kanakia: How Great Are the Great Books? Mar 04, 2026
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    Ahead of her new book What’s So Great About the Great Books? coming out in April, Naomi Kanakia and I talked about literature from Herodotus to Tony Tulathimutte. We touched on Chaucer, Anglo-Saxon poetry, Scott Alexander, Shakespeare, William James, Helen deWitt, Marx and Engels, Walter Scott, Les Miserables, Jhootha Sach, the Mahabharata, and more. Naomi also talked about some of her working habits and the history and future of the Great Books movement. Naomi, of course, writes Woman of Lettershere on Substack.TranscriptHenry Oliver: Today, I am talking with Naomi Kanakia. Naomi is a novelist, a literary critic, and most importantly she writes a Substack called Woman of Letters, and she has a new book coming out, What’s So Great About the Great Books? Naomi, welcome.Naomi Kanakia: Thanks for having me on.Oliver: How is the internet changing the way that literature gets discussed and criticized, and what is that going to mean for the future of the Great Books?Kanakia: How is the internet changing it? I can really speak to only how it has changed it for me. I started off as a writer of young adult novels and science fiction, and there’s these very active online fan cultures for those two things.I was reading the Great Books all through that time. I started in 2010 through today. In the 2010s, it really felt like there was not a lot of online discussion of classic literature. Maybe that was just me and I wasn’t finding it, but it didn’t necessarily feel like there was that community.I think because there are so many strong, public-facing institutions that discuss classic literature, like the NYRB, London Review of Books, a lot of journals, and universities, too. But now on Substack, there are a number of blogs—yours, mine, a number of other ones—that are devoted to classic literature. All of those have these commenters, a community of commenters. I also follow bloggers who have relatively small followings who are reading Tolstoy, reading Middlemarch, reading even much more esoteric things.I know that for me, becoming involved in this online culture has given me much more of an awareness that there are many people who are reading the classics on their own. I think that was always true, but now it does feel like it’s more of a community.Oliver: We are recording this the day after the Washington Post book section has been removed. You don’t see some sort of relationship between the way these literary institutions are changing online and the way the Great Books are going to be conceived of in the future? Because the Great Books came out of a an old-fashioned, saving-the-institutions kind of radical approach to university education. We’re now moving into a world where all those old things seem to be going.Kanakia: Yes. I agree. The Great Books began in the University of Chicago and Columbia University. If you look into the history of the movement, it really was about university education and the idea that you would have a common core and all undergraduates would read these books. The idea that the Great Books were for the ordinary person was really an afterthought, at least for Mortimer Adler and those original Great Books guys. Now, the Great Books in the university have had a resurgence that we can discuss, but I do think there’s a lot more life and vitality in the kind of public-facing humanities than there has been.I talked to Irina Dumitrescu, who writes for TLS (The Times Literary Supplement), LRB (The London Review of Books), a lot of these places, and she also said the same thing—that a lot of these journals are going into podcasts, and they’re noticing a huge interest in the humanities and in the classics even at the same time as big institutions are really scaling back on those things. Humanities majors are dropping, classics majors are getting cut, book coverage at major periodicals is going down. It does seem like there are signals that are conflicting. I don’t really know totally what to make of it. I do think there is some relation between those two things.Ted Gioia on Substack is always talking about how culture is stagnant, basically, and one of the symptoms of that is that “back list” really outsells “front list” for books. Even in 2010, 50 percent of the books that were sold were front-list titles, books that had been released in the last 18 months. Now it’s something like only 35 percent of books or something like that are front-list titles. These could be completely wrong, but there’s been a trend.I think the decrease in interest in front-list books is really what drives the loss of these book-review pages because they mostly review front-list books. So, I think that does imply that there’s a lot of interest in old books. That’s what our stagnant culture means.Oliver: Why do you think your own blog is popular with the rationalists?Kanakia: I don’t know for certain. There was a story I wrote that was a joke. There are all these pop nonfiction books that aim to prove something that seems counterintuitive, so I wrote a parody of one of those where I aim to prove that reading is bad for you. This book has many scientific studies that show the more you read, the worse it is because it makes you very rigid.Scott Alexander, who is the archrationalist, really liked that, and he added me to his blog roll. Because of that, I got a thousand rationalist subscribers. I have found that rationalists at least somewhat interested in the classics. I think they are definitely interested in enduring sources of value. I’ve observed a fair amount of interest.Oliver: How much of a lay reader are you really? Because you read scholarship and critics and you can just quote John Gilroy in the middle of a piece or something.Kanakia: Yeah. That is a good question. I have definitely gotten more interested in secondary literature. In my book, I really talk about being a lay reader and personally having a nonacademic approach to literature. I do think that, over 15 years of being a lay reader, I have developed a lot of knowledge.I’ve also learned the kind of secondary literature that is really important. I think having historical context adds a lot and is invaluable. Right now I’m rereading Les Miserables by Victor Hugo. When I first read it in 2010, I hardly knew anything about French history. I was even talking online with someone about how most people who read Les Miserables think it’s set in the French Revolution. That’s basically because Americans don’t really know anything about French history.Everything makes just a lot more sense the more you know about the time because it was written for people in it. For people in 1860s France, who knew everything about their own recent history, that really adds a lot to it. I still don’t tend to go that much into interpretive literature, literature that tries to do readings of the stories or tell me the meaning of the stories. I feel like I haven’t really gotten that much out of that.Oliver: How long have you been learning Anglo-Saxon?Kanakia: I went through a big Anglo-Saxon phase. That was in 2010. It started because I started reading The Canterbury Tales in Middle English. There is a great app online called General Prologue created by one of your countrymen, Terry Richardson [NB it is Terry Jones], who loved Middle English. In this app, he recites the Middle English of the General Prologue. I started listening to this app, and I thought, I just really love the rhythms and the sounds of Middle English. And it’s quite easy to learn. So then, I got really into that.And then I thought, but what about Anglo-Saxon? I’m very bad at languages. I studied Latin for seven years in middle school and high school. I never really got very far, but I thought, Anglo-Saxon has to be the easiest foreign language you can learn, right? So, I got into it.I cannot sight read Anglo-Saxon, but I really got into Anglo-Saxon poetry. I really liked the Anglo-Saxon Chronicle. Most people probably would not like the Anglo-Saxon Chronicle because it’s very repetitive, but that makes it great if you’re a language learner because every entry is in this very repetitive structure. I just felt such a connection. I get in trouble when I say this kind of stuff, because I’m never quiet sure if it’s 100 percent true. But it’s certainly one of the oldest vernacular literatures in Europe. It’s just so much older than most of the other medieval literature I’ve read. And it just was such a window into a different part of history I never knew about.Oliver: And you particularly like “The Dream of the Rood”?Kanakia: Yeah, “The Dream of the Rood” is my favorite Anglo-Saxon poem. “The Dream of the Rood”is a poem that is told from the point of view of Christ’s cross. A man is having a dream. In this dream he encounters Christ’s cross, and Christ’s cross starts reciting to him basically the story of the crucifixion. At the end, the cross is buried. I don’t know, it was just so haunting and powerful. Yeah, it was one of my favorites.Oliver: Why do you think Byron is a better poet than Alexander Pope?Kanakia: This is an argument I cannot get into. I think this is coming up because T. S. Eliot felt that Alexander Pope was a great poet because he really exemplified the spirit of the age. I don’t know. I’ve tried to read Pope. It just doesn’t do it for me. Whereas with Byron, I read Don Juan and found it entertaining. I enjoyed it. Then, his lyric poetry is just more entertaining to read. With Alexander Pope, I’m learning a lot about what kind of poetry people wrote in the 18th century, but the joy is not there.Oliver: Okay. Can we do a quick fire round where I say the name of a book and you just say what you think of it, whatever you think of it?Kanakia: Sure.Oliver: Okay. The Odyssey.Kanakia: The Odyssey. Oh, I love The Odyssey. It has a very strange structure, where it starts with Telemachus and then there’s this flashback in the middle of it. It is much more readable than The Iliad; I’ll say that.Oliver: Herodotus.Kanakia: Herodotus is wild. Going into Herodotus, I really thought it was about the Persian war, which it is, but it’s mostly a general overview of everything that Herodotus knew, about anything. It’s been a long time since I read it. I really appreciate the voice of Herodotus, how human it is, and the accumulation of facts. It was great.Oliver: I love the first half actually. The bit about the Persian war I’m less interested in, but the first half I think is fantastic. I particularly love the Egypt book.Kanakia: Oh yeah, the Egypt book is really good.Oliver: All those like giant beetles that are made of fire or whatever; I can’t remember the details, but it’s completely…Kanakia: The Greeks are also so fascinated by Egypt. They go down there like what is going on out there? Then, most of what we know about Egypt comes from this Hellenistic period, when the Greeks went to Egypt. Our Egyptian kings list comes from the Hellenistic period where some scholar decided to sort out what everybody was up to and put it all into order. That’s why we have such an orderly story about Egypt. That’s the story that the Greeks tried to tell themselves.Oliver: Marcus Aurelius.Kanakia: Marcus Aurelius. When I first read The Meditations, which I loved, obviously, I thought, “being the Roman emperor cannot be this hard.” It really was a black pill moment because I thought, “if the emperor of Rome is so unhappy, maybe human power really doesn’t do it.”Knowing more about Marcus Aurelius, he did have quite a difficult life. He was at war for most of his—just stuck in the region in Germany for ages. He had various troubles, but yeah, it really was very stoic. It was, oh, I just have to do my duty. Very “heavy is the head that wears the crown” kind of stuff. I thought, “okay, I guess being Roman emperor is not so great.”Oliver: Omar Khayyam.Kanakia: Omar Khayyam. Okay, I’ve only read The Rubaiyat of Omar Khayyam by Edward Fitzgerald, which I loved, but I cannot formulate a strong opinion right now.Oliver: As You Like It.Kanakia: No opinions.Oliver: Boswell’s Life of Samuel Johnson.Kanakia: Boswell’s Life of Samuel Johnson. I do have an opinion about this, which is that they should make a redacted version of Boswell’s Life of Samuel Johnson. I normally am not a big believer in abridgements because I feel like whatever is there is there. But, Boswell’s Life of Samuel Johnson, first of all, has a long portion before Boswell even meets Johnson. That portion drags; it’s not that great. Then it has all these like letters that Johnson wrote, which also are not that great. What’s really good is when Boswell just reports everything Johnson ever said, which is about half the book. You get a sense of Johnson’s conversation and his personality, and that is very gripping. I’ve definitely thought that with a different presentation, this could still be popular. People would still read this.Oliver: The Communist Manifesto.Kanakia: The Communist Manifesto. It’s very stirring. I love The Communist Manifesto. It has very haunting, powerful lines. I won’t try to quote from it because I’ll misquote them.Oliver: But it is remarkably well written.Kanakia: Oh yeah, it is a great work of literature.Oliver: Yeah.Kanakia: I read Capital [Das Kapital], which is not a great work of literature, and I would venture to say that it is not necessarily worth reading. It really feels like Marx’s reputation is built on other political writings like The Eighteenth Brumaire of Louis Bonaparte and works like that, which really seem to have a lot more meat on the bone than Capital.Oliver: Pragmatism by William James.Kanakia: Pragmatism. I mean, I’ve mentioned that in my book. I love William James in general. I think William James was writing in this 19th-century environment where it seemed like some form of skepticism was the only rational solution. You couldn’t have any source of value, and he really tried to cut through that with Pragmatism and was like, let’s just believe the things that are good to believe. It is definitely at least useful to think, although someone else can always argue with you about what is useful to believe. But, as a personal guide for belief, I think it is still useful.Oliver: Major Barbara by George Bernard Shaw.Kanakia: No strong opinions. It was a long time ago that I read Major Barbara.Oliver: Tell me what you like about James Fenimore Cooper.Kanakia: James Fenimore Cooper. Oh, this is great. I have basically a list of Great Books that I want to read, but four or five years ago, I thought, “what’s in all the other books that I know the names of but that are not reputed, are not the kind of books you still read?”That was when I read Walter Scott, who I really love. And I just started reading all kinds of books that were kind of well known but have kind of fallen into literary disfavor. In almost every case, I felt like I got a lot out of these books. So, nowadays when I approach any realm of literature, I always look for those books.In 19th-century American literature, the biggest no-longer-read book is The Last of the Mohicans by James Fenimore Cooper, which was America’s first bestseller. He was the first American novelist that had a high reputation in Europe. The Last of the Mohicans is kind of a historical romance, à la Walter Scott, but much more tightly written and much more tightly plotted.Cooper has written five novels, the Leatherstocking Tales, that are all centered around this very virtuous, rough-hewn frontiersman, Natty Bumppo. He has his best friend, Chingachgook, who is the last of the Mohicans. He’s the last of his tribe. And the two of these guys are basically very sad and stoic. Chingachgook is distanced from his tribe. Chingachgook has a tribe of Native Americans that he hates—I want to say it’s the Huron. He’s always like, “they’re the bad ones,” and he’s always fighting them. Then, Natty Bumppo doesn’t really love settled civilization. He’s not precisely at war with it, but he does not like the settlers. They’re kind of…

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    Hermione Lee: Tom Stoppard. “It’s Wanting to Know That Makes Us Matter” Feb 04, 2026
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    Hermione Lee is the renowned biographer of Virginia Woolf, Edith Wharton, Penelope Fitzgerald, and, most recently, Tom Stoppard. Stoppard died at the end of last year, so Hermione and I talked about the influence of Shaw and Eliot and Coward on his work, the recent production of The Invention of Love, the role of ideas in Stoppard’s writing, his writing process, rehearsals, revivals, movies. We also talked about John Carey, Brian Moore, Virginia Woolf as a critic. Hermione is Emeritus Professor of English Literature at the University of Oxford. Her life of Anita Brookner will be released in September.TranscriptHenry Oliver: Today I have the great pleasure of talking to Professor Dame Hermione Lee. Hermione was the first woman to be appointed Goldsmiths’ Professor of English Literature at the University of Oxford, and she is the most renowned and admired living English biographer. She wrote a seminal life of Virginia Woolf. She’s written splendid books about people like Willa Cather, Edith Wharton, and my own favorite, Penelope Fitzgerald. And most recently she has been the biographer of Tom Stoppard, and I believe this year she has a new book coming out about Anita Brookner. Hermione, welcome.Hermione Lee: Thank you very much.Oliver: We’re mostly going to talk about Tom Stoppard because he, sadly, just died. But I might have a few questions about your broader career at the end. So tell me first how Shavian is Stoppard’s work?Lee: He would reply “very close Shavian,” when asked that question. I think there are similarities. There are obviously similarities in the delighting forceful intellectual play, and you see that very much in Jumpers where after all the central character is a philosopher, a bit of a bonkers philosopher, but still a very rational one.And you see it in someone like Henry, the playwright in The Real Thing, who always has an answer to every argument. He may be quite wrong, but he is full of the sort of zest of argument, the passion for argument. And I think that kind of delight in making things intellectually clear and the pleasure in argument is very Shavian.Where I think they differ and where I think is really more like Chekov, or more like Beckett or more in his early work, the dialogues in T. S. Elliot, and less like Shaw is in a kind of underlying strangeness or melancholy or sense of fate or sense of mortality that rings through almost all the plays, even the very, very funny ones. And I don’t think I find that in Shaw. My prime reading time for Shaw was between 15 and 19, when I thought that Shaw was the most brilliant grownup that one could possibly be listening to, and I think now I feel less impressed by him and a bit more impatient with him.And I also think that Shaw is much more in the business of resolving moral dilemmas. So in something like Arms and the Man or Man and Superman, you will get a kind of resolution, you will get a sort of sense of this is what we’re meant to be agreeing with.Whereas I think quite often one of the fascinating things about Stoppard is the way that he will give all sides of the question; he will embody all sides of the question. And I think his alter ego there is not Shaw, but the character of Turgenev in The Coast of Utopia, who is constantly being nagged by his radical political friends to make his mind up and to have a point of view and come down on one side or the other. And Turgenev says, I take every point of view.Oliver: I must confess, I find The Coast of Utopia a little dull compared to Stoppard’s other work.Lee: It’s long. Yes. I don’t find it dull. But I think it may be a play to read possibly more than a play to see now. And you’re never going to get it put on again anyway because the cast is too big. And who’s going to put on a nine-hour free play, 50 people cast about 19th-century Russian revolutionaries? Nobody, I would think.But I find it very absorbing actually. And partly because I’m so interested in Isaiah Berlin, who is a very strong presence in the anti-utopianism of those plays. But that’s a matter of opinion.Oliver: No. I like Berlin. One thing about Stoppard that’s un-Shavian is that he says his plays begin as a noise or an image or a scene, and then we think of him as this very thinking writer. But is he really more of an intuitive writer?Lee: I think it’s a terribly good question. I think it gets right at the heart of the matter, and I think it’s both. Sorry, I sound like Turgenev, not making my mind up. But yes, there is an image or there is an idea, or there are often two ideas, as it were, the birth of quantum physics and 18th-century landscape gardening. Who else but Stoppard would put those two things in one play, Arcadia, and have you think about both at once.But the image and the play may well have been a dance between two periods of time together in one room. So I think he never knew what the next play was going to be until it would come at him, as it were. He often resisted the idea that if he chose a topic and then researched it, a play would come out of it. That wasn’t what happened. Something would come at him and then he would start doing a great deal of research usually for every play.Oliver: What sort of influence did T. S. Elliot have on him? Did it change the dialogue or, was it something else?Lee: When I was working with him on my biography, he gave me a number of things. I had extraordinary access, and we can perhaps come back to that interesting fact. And most of these things were loans he gave them to me to work on. Then I gave them back to him.But he gave me as a present one thing, which was a black notebook that he had been keeping at the time he was writing Rosencrantz and Guildenstern, and also his first and only novel Lord Malquist and Mr. Moon, which is little known, which he thought was going to make his career. The book was published in the same week that Rosencrantz came up. He thought the novel was going to make his career and the play was going to sink without trace. Not so. In the notebook there are many quotations from T. S. Elliot, and particularly from Prufrock and the Wasteland, and you can see him working them into the novel and into the play.“I am not Prince Hamlet nor was meant to be.” And that sense of being a disconsolate outsider. Ill at ease with and neurotic about the world that is charging along almost without you, and you are having to hang on to the edge of the world. The person who feels themself to be in internal exile, not at one with the universe. I think that point of view recurs over and over again, right through the work, but also a kind of epigrammatical, slightly mysterious crypticness that Elliot has, certainly in Prufrock and in the Wasteland and in the early poems. He loved that tone.Oliver: Yes. When I read your paper about that I thought about Rosencrantz and Guildenstern quite differently. I’ve always disliked the idea that it’s a sort of Beckett imitation play. It seems very Elliotic having read what you described.Lee: There is Beckett in there. You can’t get away from it.Oliver: Surface level.Lee: Beckett’s there, but I think the sense of people waiting around—Stoppard’s favorite description of Rosencrantz was: “It’s two journalists on a story that doesn’t add up, which is very clever and funny.”Yes. And that sense of, Vladimir going, “What are we supposed to be doing and how are we going to pass the time?” That’s profoundly influential on Stoppard. So I don’t think it’s just a superficial resemblance myself, but I agree that Elliot just fills the tone of that play and other things too.Oliver: In the article you wrote about Stoppard and Elliot, the title is about biographical questing, and you also described Arcadia as a quest. How important is the idea of the quest to the way you work and also to the way you read Stoppard?Lee: I took as the epigraph for my biography of Stoppard a line from Arcadia: “It’s wanting to know that makes us matter, otherwise we’re going out the way we came in.” So I think that’s right at the heart of Stoppard’s work, and it’s right at the heart of any biographical work, whether or not it’s mine or someone else’s. If you can’t know, in the sense of knowing the person, knowing what the person is like, and also knowing as much as possible about them from different kinds of sources, then you might as well give up.You can’t do it through impressions. You’ve got to do it through knowledge. Of course, a certain amount of intuition may also come into play, though I’m not the kind of biographer that feels you can make things up. Working on a living person, this is the only time I’ve done that.It was, of course, a very different thing from working on a safely dead author. And I knew Penelope Fitzgerald a little bit, but I had no idea I was going to write her biography when I had conversations with her and she wouldn’t have told me anything anyway. She was so wicked and evasive. But it was a set up thing; he asked me to do it. And we had a proper contract and we worked together over several years, during which time he became a friend, which was a wonderful piece of luck for me.I was doing four things, really. One was reading all the material that he produced, everything, and getting to know it as well as I could. And that’s obviously the basic task. One was talking to him and listening to him talk about his life. And he was very generous with those interviews. I’m sure there were things he didn’t tell me, but that’s fine. One was talking to other people about him, which is a very interesting process. And with someone like him who knew everyone in the literary, theatrical, cultural world, you have to draw a halt at some point. You can’t talk to a thousand people, or I’d have still been doing it, so you talk to particularly fellow playwrights, directors, actors who’ve worked with him often, as well as family and friends. And then you start pitting the versions against each other and seeing what stands up and what keeps being said.Repetition’s very important in that process because when several people say the same thing to you, then you know that’s right. And that quest also involves some actual footsteps, as Richard Holmes would say. Footsteps. Traveling to places he’d lived in and going to Darjeeling where he had been to school before he came to England, that kind of travel.And then the fourth, and to me, in a way, almost the most exciting, was the opportunity to watch him at work in rehearsal. So with the director’s permissions, I was allowed to sit in on two or three processes like that, the 50th anniversary production of Rosencrantz and Guildenstern at the Old Vic with David Lavoie. And Patrick Marber’s wonderful production of Leopoldstadt and Nick Hytner’s production of The Hard Problem at the National. So I was able to witness the very interesting negotiations going on between Tom and the director and the cast.And also the extraordinary fact that even with a play like Rosencrantz, which is on every school syllabus and has been for 50—however many years—he was still changing things in rehearsal. I can’t get over that. And in his view, as he often said, theater is an event and not a text, and so one could see that actual process of things changing before one’s very eyes, and that for a biographer, it’s a pretty amazing privilege.Oliver: How much of the plays were written during rehearsal do you think?Lee: Oh, 99% of the plays were written with much labor, much precision, much correction alone at his desk. The text is there, the text is written, and everything changes when you go into the rehearsal room because you suddenly find that there isn’t enough time with that speech for the person to get from the bed to the door. It’s physics; you have to put another line in so that someone can make an entrance or an exit, that kind of thing.Or the actors will say quite often, because they were a bit in awe—by the time he became well known—the actors initially would be a bit in awe of the braininess and the brilliance. And quite often the actors will be saying, “I’m sorry, I don’t understand. I don’t understand this.” You’d often get, “I don’t really understand.”And then he would never be dismissive. He would either say, “No, I think you’ve got to make it work.” I’m putting words into his mouth here. Or he would say, “Okay, let’s put another sentence or something like that.”Oliver: Between what he wrote at his desk and the book that’s available for purchase now, how much changed? Is it 10%, 50? You know what I mean?Lee: Yes. You should be talking to his editor at Faber, Dinah Wood. So Faber would print a relatively small number for the first edition before the rehearsal process and the final production. And then they would do a second edition, which would have some changes in it. So 2%. Okay. But crucial sometimes.Oliver: No, sure. Very important.Lee: And also some plays like Jumpers went through different additions with different endings, different solutions to plot problems. Travesties, he had a lot of trouble with the Lenins in Travesties because it’s the play in which you’ve got Joyce and you’ve got Tristan Tzara and you’ve got the Lenins, and they’re all these real people and he makes him talk.But he was a little bit nervous about the Lenin. So what he gave him to say were things that they had really said, that Lenin had really said. As opposed to the Tzara-Joyce stuff, which is all wonderfully made up. The bloody Lenins became a bit of a problem for him. And so that gets changed in later editions you’ll find.Oliver: How closely do you think The Real Thing is based on Present Laughter by Noël Coward?Lee: Oh, I think there’s a little bit of Coward in there. Yes, sure. I think he liked Coward, he liked Wilde, obviously. He likes brilliant, witty, playful entertainers. He wants to be an entertainer. But I think The Real Thing, he was proud of the fact that The Real Thing was one of the few examples of his plays at that time, which weren’t based on something else. They weren’t based on Hamlet. They weren’t based on The Importance of Being Earnest. It’s not based on a real person like Housman. I think The Real Thing came out of himself much more than out of literary models.Oliver: You don’t think that Henry is a bit like the actor character in Present Laughter and it’s all set in his flat and the couples moving around and the slight element of farce?The cricket bat speech is quite similar to when Gary Essendine—do you remember that very funny young man comes up on the train from Epping or somewhere and lectures him about the social value of art. And Gary Essendine says, “Get a job in a theater rep and write 20 plays. And if you can get one of them put on in a pub, you’ll be damn lucky.” It’s like a model for him, a loose model.Lee: Yes. Henry, I think you should write an article comparing these two plays.Oliver: Okay. Very good. What does Stoppardian mean?Lee: It means witty. It means brilliant with words. It means fizzing with verbal energy. It means intellectually dazzling. The word dazzling is the one that tends to get used. My own version of Stoppardian is a little bit different from, as it were, those standard received and perfectly acceptable accounts of Stoppardian.My own sense of Stoppardian has more to do with grief and mortality and a sense of not belonging and of puzzlement and bewilderment, within all that I said before, within the dazzling, playful astonishing zest and brio of language and the precision about language.Oliver: Because it’s a funny word. It’s hard to include Leopoldstadt under the typical use of Stoppardian, because it’s an untypical Stoppard.Lee: One of the things about Leopoldstadt that I think is—let’s get rid of that trope about Stoppardian—characteristic of him is the remarkable way it deals with time. Here’s a play like Arcadia, all set in the same place, all set in the same room, in the same house, and it goes from a big hustling room, late 19th-century family play, just like the beginning of The Coas…

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    Literature, politics, and the future of the humanities Jan 07, 2026
    Show notes

    This episode of The Common Reader podcast is a little different. I spoke to both Jeffrey Lawrence andJulianne Werlin about literature, politics, and the future of the academic humanities. Questions included: what do we mean when we talk about literature and markets? Can we leave politics out of literary discussion? Should we leave it out? If we can’t leave it out, can we have nice friendly conversations about it? What is academic Marxism? We also talked about whether Stephen Greenblatt is too ideological and why universities are necessary to literary culture, academics on Substack. Julianne writes Life and Letters. Jeffrey writes Avenues of the Americas. Here is Julianne’sinterview in The Republic of Letters. Transcript (AI generated, will contain some errors)Henry Oliver (00:00)Today I am talking to Jeffrey Lawrence and Julianne Werlin.Jeffrey is a professor of English literature and comparative literature at Rutgers University. He specializes in the 20th and 21st century and he writes the sub stack, Avenues of America. Julianne probably needs no introduction to a sub stack audience. She writes Life and Letters, one of my favorite sub stacks. She’s a professor of English at Duke University, where as well as specializing in early modern poetry, she is interested in sociological and demographic studies of literature.and we are going to have a big conversation about literature and markets, politics, what do we mean when we talk about literature and markets, can we leave politics out of literary discussion, should we leave it out, if we can’t leave it out, can we have nice friendly conversations about it, and also maybe what is academic Marxism and what should it be and why is it so confusing? Jeffrey and Julianne, hello.Julianne (00:59)Hi.Jeffrey Lawrence (01:01)Hi, thanks for having us.Julianne (01:02)Yeah, thank you.Henry Oliver (01:04)I am going to start by referencing an interview that you did, Julianne, for Republic of Letters, which everyone has been reading. And you said, I’ve printed it out wrong, so I can’t read the whole quote. But you said something like, you joined Substack because you wanted people to talk with and because you felt a lack of debate in your academic field. There are lots of good things about scholarship being slow and careful, but it also needs to be animated by debate and conversation.and a sense of the stakes of what we’re doing, and that is eroding in the academy. So I want you both to talk about that. Why is that happening? How much of a problem is it? How much is Substack or the internet more generally the solution? What should we be doing? Why don’t we go to Julianne first, because it’s your quote.Julianne (01:54)Sure, I mean, won’t go on too long ⁓ since I have already spoken about this, but my sense within English departments is, you know, they’re becoming smaller, fewer people are taking our classes, we have much less of a role in public conversation and public debate, except as kind of a stalking horse for certain types of arguments. And certainly, if you are an early modernist, it’s very hard to locate a kind of a...Henry Oliver (02:14)YouJulianne (02:25)discrete set of debates within early modern literature because there is so little public salience to literary fields. And I think this is happening in all literature. It’s especially pronounced if you’re working in the earlier periods. So my sense in joining SUBSTAC was that perhaps there will be debates by people who are not already so deep within the particular professional and disciplinary structures of a field that they canfind new points of connection between literature and public life along different ⁓ axes that we have maybe not explored adequately within English departments and are maybe becoming harder to explore as English departments contract and recede from public life.Henry Oliver (03:04)Mm-hmm.So we’re bringing Milton back to the people and also finding out why they care about him at all. ⁓ What do you think about it, Geoff?Julianne (03:16)Well, hopefully. I mean, that’s the goal.Jeffrey Lawrence (03:21)Great, ⁓ so I actually restacked that specific quote from Julianne because it resonated so much with me. Yeah, I mean, my sense is that as someone who works on 20th and 21st century literature, there is more crossover there, I would say, between sort of academic scholarship and public debate. But I really wanna just echo what Julianne said there, that ⁓ I have gotten the feeling that withinlet’s call it like the legacy media. There are particular arguments that come from academia that are pushed forward and that become representative of the field of 20th and 21st century literature as a whole. And those kind of come to stand in for academic debate more generally. And I think it becomes very difficult. One of the things that I was noticing so much isthat the people who had access to those legacy journals, are places like the Atlantic, the New York Times, that those began to dominate the debates and people just aren’t recognizing that in scholarships. So one of the things I particularly like about Substack is that I feel like although it has some of the same problems as social media more generally about kind of like who gets to participate and algorithmic culture and all of that sort of stuff.I did feel like the ideological diversity both left and right compared to the sort of a kind of monoculture, mono, you know, sort of academic argument that I found over and over in these legacy magazines, that Substack was the place where a lot of these debates are happening. And I only joined maybe four or five months ago, but for me,⁓ sort of just in terms of my relationship to the Academy, it’s really changed my sense of what can be said and what’s being said by academics.Henry Oliver (05:17)feels to me like in some way humanities academia needs deregulating because there’s all sorts of things people can’t feel like they can’t say and can’t do. But it’s such a tangled mess that the easiest thing is for you all to just go to Substack and do it there and just try and avoid the bureaucracy because it’s gone too far. But when you’re on Substack...I feel like you’re often faced with people saying, these English literature academics, it’s all woke BS. They don’t know anything. They’ve killed this, right? You’re simultaneously in a kind of semi hostile environment. How do you, how does that seem to you?Julianne (05:56)Yeah, mean, that’s certainly true. I think that we are avatars on Substack for a kind of authority that we feel in our own lives we do not possess in any way. So we’re in this position where, you know, at least I feel this, I’m responding to comments that are, you know, very much, by people who very much feel that they’re attacking authority figures. And I’m, you know, I’m just a person on the internet, you know, talking with them when I’m on Substack. What I like about it is precisely that it levels any kind of authority structures insofar as they exist, which is debatable at this phase. But that’s not always the reality on Substack. I also feel there’s an additional thing, again, as an early modernist, where you feel like, you you don’t have...Henry Oliver (06:27)Yeah.Julianne (06:52)there’s not a lot of interest by people who are kind of on the left in contemporary politics in the Renaissance. It’s seen as kind of a conservative, canonical thing to study. And there’s a lot of pushback. even within English departments, there’s a lot of pushback ⁓ surrounding the idea that people should study Shakespeare or study Milton. It’s seen as kind of old and fussy and conservative. And then at the same time, you go on the internet and you’re the kind of ⁓ exemplar.Henry Oliver (06:59)Mmm. Yeah.Mmm.Julianne (07:22)of woke cultural discourse. So you feel like as a Renaissance scholar, you can’t win. You’re nobody’s idea of what people should be doing intellectually or culturally.Henry Oliver (07:25)HahahaDo you think, someone asked me this the other day about why academics write in this funny way and why no one reads their books and all this. That was the way they phrased it. And I said, I think what you’re saying is like, why is there no AC Bradley today? Because Shakespeare in tragedy, so I don’t remember the number, of like quarter of a million copies or something that to us just feels like an insane number.Is there some legitimate criticism there that A.C. Bradley wrote in a way that, you know, your grandmother could understand? And a lot of what comes out of the Academy today is much more cut off from the ordinary reading experience.Julianne (08:18)Yeah, I mean, think that’s not debatable. think there have been quantitative studies, ⁓ DH studies that have shown that academic prose has become more difficult. I think it’s much more a consequence of how literary culture has become this sort of narrow and marginalized field that is preserved within academic debate and academic structures of argument and disciplinarity. Stephen Greenblatt certainly tries to benew A.C. Bradley and he does reach readers outside of academia but his audience is you know especially as a share of the population is not A.C. Bradley’s audience and I don’t think that’s a fault of his prose. Well that’s true.Henry Oliver (08:59)might be the fault of some of his ideas.Well, Jeff, I want to come to you on that. A.C. Bradley was not politically ideological. Maybe he’s a crazy Hegelian and he’s insane on that level. But is the problem that Stephen Greenblatt’s just obviously kind of a bit cranky in some ideological way, is this a general problem of the modern humanities academia?Jeffrey Lawrence (09:24)Yeah, I mean, I tend to see the problem as it’s kind of being a dual problem. One, I think, is the fact that we are facing in a lot of the academy a kind of scarcity politics. there are very, if you look at just academic hiring since the financial crisis in 2008, there’s just much less of it that’s happening. And so I think, I mean, part of what I see is this sense that there are certainI mean, we could say certain ideological lines that over the past 10 years, but even let’s say over the past 15 years ⁓ have been the ones that have become dominant in the academy. And I think my problem is not that people connect politics to literature. I think that that’s something that we all do to a certain degree. think the part of the problem is that we are now entering a situation in whichif you deviate from a particular political line, which I have sort of identified with the Democratic Party, because I think you can follow a foul of it to the right, you can also follow a foul of it to the left, then you are seen as someone who is saying something that is not in line with the contemporary academy. And I think it used to be that when there were many jobs and many different departments that you could go to,Henry Oliver (10:28)Mm, mm.Jeffrey Lawrence (10:48)there were fewer consequences for making those types of statements that were out of sync with the dominant. And now I think it’s it’s become very, very punitive. And this is also reinforced again by the fact that what public scholarship we do have tends to be in line with this because the institutions that are kind of the elite, I would say Ivy league.institutions are also the ones that are feeding people into ⁓ sort of that public legacy discourse.Henry Oliver (11:23)Let’s talk about politics and literature because I don’t like making literature political as such. But whenever I read, Julianne’s probably read the Lisa Liebes substack. I don’t know if you’ve got to that yet, Jeff. She’s like, there should be no politics at all and it’s all aesthetics, which I kind of sympathize with. But then it just makes me think like, well, what about Edmund Spenser?Like there’s a certain extent to which a lot of poetry is political and we have to be political when we talk about it, otherwise we’re just ignoring a big part of it. ⁓ So how do we solve that problem? Like are we like badly trained in thinking about politics in the humanities academy or is it like what’s going on?have we got to a point where you can say there should be no politics about explicitly political writers?Julianne (12:19)Do you want to begin, Jeff?Jeffrey Lawrence (12:20)Yeah, I mean, I can just say briefly because I mean, I teach courses, a number of courses that are about politics and literature. I actually think, I mean, I started doing this in 2016, right after Trump’s election. I taught Steve Bannon’s film about the financial crisis alongside ⁓ the Big Short and a couple of kind of like trying to show kind of like the left and right responses. I mean, that’s not literature, that’s film, but many of thethe literary works that we look at in those courses. There are conservatives, there are more classic liberals, there are Marxists. I mean, my personal feeling is that we need to talk about politics and literature, that it is a fair, it is a reasonable object of study. The problem, I think, is partially when you act as if certain...certain political writers or certain topics are simply out of bounds for study. And so there was actually a post by Dan Silver today about why I teach conservative thinkers and a response from the points John Baskin saying, who would think that you wouldn’t teach conservative thinkers in a sociology course? But I do think that it’s become par for the course thatHenry Oliver (13:20)Mmm.Ha ha ha ha ha ha ha.Jeffrey Lawrence (13:37)teaching someone, whether you’re on the right and you’re teaching someone who’s a Marxist or you’re a Marxist and you’re teaching conservatives, that somehow this is kind an ethical failure. And I think that’s a real problem of not assuming that what you’re teaching is kind of necessarily what you believe in or talking about politics means necessarily taking an ideological stance.Julianne (14:04)Yeah, I think that’s completely right. I think there’s this very pervasive confusion between ⁓ talking about the politics of literature andarticulating an authoritative political perspective on that literature. Almost everybody who studies literature, especially in a historical context or in a contemporary context, honestly, is going to be talking about politics. Spencer, course, right? Milton. ⁓ How do you talk about somebody who was a literal revolutionary who wrote in favor of regicide and not talk about politics? You have to talk about politics.Henry Oliver (14:31)YouJulianne (14:37)⁓ But then there’s become this confusion where people assume that if you are talking about the politics of literature, you have not just a political, but actually an ethical ⁓ teaching that you are imparting by way of that literature. And that if you’re not doing that, you’re somehow not talking about literature, you’re not teaching the literature. That’s the confusion that has been so devastating to us and I think so devastating to literary study.Henry Oliver (15:03)So what’s the alternative? What should we be doing instead?Julianne (15:07)I I think that we should be talking about the politics of literature while acknowledging that literature raises political debates, not endless debates. know, there’s not any given author is going to raise, you know, a certain salient set of questions that we can talk about, that we can debate and acknowledging that people historically have had different responses to these, that it has been used in different ways in different moments and that it is still used in different ways today. That doesn’t mean that as intellectuals and scholars, we won’t have our own positions that may inform our scholarshipin our writing and even our teaching, it just means that our positions do not shut down conversation and do not exhaust the range of possible positions.Henry Oliver (15:48)Yeah, and we should say, we’re saying about, you you should teach conservative thought and stuff. I don’t think either of you would identify as being on the right or conservative. So you’re saying that from a, fro…

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    John Mullan. What makes Jane Austen great? Dec 12, 2025
    Show notes

    Tuesday is the 250th anniversary of Jane Austen’s birth, so today I spoke to John Mullan, professor of English Literature at UCL, author of What Matters in Jane Austen. John and I talked about how Austen’s fiction would have developed if she had not died young, the innovations of Persuasion, wealth inequality in Austen, slavery and theatricals in Mansfield Park, as well as Iris Murdoch, A.S. Byatt, Patricia Beer, the Dunciad, and the Booker Prize. This was an excellent episode. My thanks to John!TranscriptHenry Oliver (00:00)Today, I am talking to John Mullen. John is a professor of English literature at University College London, and he is the author of many splendid books, including How Novels Work and the Artful Dickens. I recommend the Artful Dickens to you all. But today we are talking about Jane Austen because it’s going to be her birthday in a couple of days. And John wrote What Matters in Jane Austen, which is another book I recommend to you all. John, welcome.John Mullan (00:51)It’s great to be here.Henry Oliver (00:53)What do you think would have happened to Austin’s fiction if she had not died young?John Mullan (00:58)Ha ha! I’ve been waiting all this year to be asked that question from somebody truly perspicacious. ⁓ Because it’s a question I often answer even though I’m not asked it, because it’s a very interesting one, I think. And also, I think it’s a bit, it’s answerable a little bit because there was a certain trajectory to her career. I think it’s very difficult to imagine what she would have written.John Mullan (01:28)But I think there are two things which are almost certain. The first is that she would have gone on writing and that she would have written a deal more novels. And then even the possibility that there has been in the past of her being overlooked or neglected would have been closed. ⁓ And secondly, and perhaps more significantly for her, I think she would have become well known.in her own lifetime. you know, partly that’s because she was already being outed, as it were, you know, of course, as ⁓ you’ll know, Henry, you know, she published all the novels that were published in her lifetime were published anonymously. So even people who were who were following her career and who bought a novel like Mansfield Park, which said on the title page by the author of Sense and Sensibility and Pride and Prejudice, they knew they knew.John Mullan (02:26)were getting something by the same author, they wouldn’t necessarily have known the author’s name and I think that would have become, as it did with other authors who began anonymously, that would have disappeared and she would have become something of a literary celebrity I would suggest and then she would have met other authors and she’d have been invited to some London literary parties in effect and I think that would have been very interesting how that might have changed her writing.John Mullan (02:54)if it would have changed her writing as well as her life. She, like everybody else, would have met Coleridge. ⁓ I think that would have happened. She would have become a name in her own lifetime and that would have meant that her partial disappearance, I think, from sort of public consciousness in the 19th century wouldn’t have happened.Henry Oliver (03:17)It’s interesting to think, you know, if she had been, depending on how old she would have been, could she have read the Pickwick papers? How would she have reacted to that? Yes. Yeah. Nope.John Mullan (03:24)Ha ha ha ha ha!Yes, she would have been in her 60s, but that’s not so old, speaking of somebody in their 60s. ⁓ Yes, it’s a very interesting notion, isn’t it? I mean, there would have been other things which happened after her premature demise, which she might have responded to. I think particularly there was a terrific fashion for before Dickens came along in the 1830s, there was a terrific fashion in the 1820s for what were called silver fork novels, which were novels of sort of high life of kind of the kind of people who knew Byron, but I mean as fictional characters. And we don’t read them anymore, but they were they were quite sort of high quality, glossy products and people loved them. And I’m I like to think she might have reacted to that with her sort of with her disdain, think, her witty disdain for all aristocrats. know, nobody with a title is really any good in her novels, are they? And, you know, the nearest you get is Mr. Darcy, who is an Earl’s nephew. And that’s more of a problem for him than almost anything else. ⁓ She would surely have responded satirically to that fashion.Henry Oliver (04:28)Hahaha.Yes, and then we might have had a Hazlitt essay about her as well, which would have been all these lost gems. Yes. Are there ways in which persuasion was innovative that Emma was not?John Mullan (04:58)Yes, yes, yes, yes. I know, I know.⁓ gosh, all right, you’re homing in on the real tricky ones. Okay, okay. ⁓ That Emma was not. Yes, I think so. I think it took, in its method, it took further what she had done in Emma.Henry Oliver (05:14)Ha ha.This is your exam today,John Mullan (05:36)which is that method of kind of we inhabit the consciousness of a character. And I I think of Jane Austen as a writer who is always reacting to her own last novel, as it were. And I think, you know, probably the Beatles were like that or Mozart was like that. think, you know, great artists often are like that, that at a certain stage, if what they’re doing is so different from what everybody else has done before,they stop being influenced by anybody else. They just influence themselves. And so I think after Emma, Jane Austen had this extraordinary ⁓ method she perfected in that novel, this free indirect style of a third-person narration, which is filtered through the consciousness of a character who in Emma’s case is self-deludedly wrong about almost everything. And it’s...brilliantly tricksy and mischievous and elaborate use of that device which tricks even the reader quite often, certainly the first time reader. And then she got to persuasion and I think she is at least doing something new and different with that method which is there’s Anne Elliot. Anne Elliot’s a good person. Anne Elliot’s judgment is very good. She’s the most cultured and cultivated of Jane Austen’s heroines. She is, as Jane Austen herself said about Anne Elliot, almost too good for me. And so what she does is she gives her a whole new vein of self-deception, which is the self-deception in the way of a good person who always wants to think things are worse than they are and who always, who, because suspicious of their own desires and motives sort of tamps them down and suppresses them. And we live in this extraordinary mind of this character who’s often ignored, she’s always overhearing conversations. Almost every dialogue in the novel seems to be something Anne overhears rather than takes part in. And the consciousness of a character whodoesn’t want to acknowledge things in themselves which you and I might think were quite natural and reasonable and indeed in our psychotherapeutic age to be expressed from the rooftops. You still fancy this guy? Fine! Admit it to yourself. ⁓ No. So it’s not repression actually, exactly. It’s a sort of virtuous self-control somehow which I think lots of readers find rather masochistic about her. Henry Oliver (08:38)I find that book interesting because in Sense and Sensibility she’s sort of opposed self-command with self-expression, but she doesn’t do that in Persuasion. She says, no, no, I’m just going to be the courage of, no, self-command. know, Eleanor becomes the heroine.John Mullan (08:48)Yes. Yes, yes, yes, yes, yes, yes. But with the odd with the odd burst of Mariannes, I was watching the I thought execrable Netflix ⁓ persuasion done about two or three years ago ⁓ with the luminous Dakota Johnson as as you know, as Anne Elliot. You could not believe her bloom had faded one little bit, I think.John Mullan (09:23)And ⁓ I don’t know if you saw it, but the modus operandi rather following the lead set by that film, The Favourite, which was set in Queen Anne’s reign, but adopted the Demotic English of the 21st century. similarly, this adaptation, much influenced by Fleabag, decided to deal with the challenge of Jane Austen’s dialogue by simply not using it, you know, and having her speak in a completely contemporary idiom. But there were just one or two lines, very, very few from the novel, that appeared. And when they appeared, they sort of cried through the screen at you. And one of them, slightly to qualify what you’ve just said, was a line I’d hardly noticed before. as it was one of the few Austin lines in the programme, in the film, I really noticed it. And it was much more Marianne than Eleanor. And that’s when, I don’t know if you remember, and Captain Wentworth, they’re in Bath. So now they are sort of used to talking to each other. And Louisa Musgrove’s done her recovering from injury and gone off and got engaged to Captain Benwick, Captain Benwick. So Wentworth’s a free man. And Anne is aware, becoming aware that he may be still interested in her. And there’s a card party, an evening party arranged by Sir Walter Elliot. And Captain Wentworth is given an invitation, even though they used to disapprove of him because he’s now a naval hero and a rich man. And Captain Wentworth and Anna making slightly awkward conversation. And Captain Wentworth says, you did not used to like cards.I mean, he realizes what he said, because what he said is, remember you eight years ago. I remember we didn’t have to do cards. We did snogging and music. That’s what we did. But anyway, he did not used to like cards. And he suddenly realizes what a giveaway that is. And he says something like, but then time brings many changes. And she says, she cries out, I am not so much changed.Henry Oliver (11:23)Mm. Mm, yes, yes. Yep.Yes.Cries out, yeah.John Mullan (11:50)It’s absolutely electric line and that’s not Eleanor is it? That’s not an Eleanor-ish line. ⁓ Eleanor would say indeed time evinces such dispositions in most extraordinary ways. She would say some Johnsonian thing wouldn’t she? so I don’t think it’s quite a return to the same territory or the same kind of psychology.Henry Oliver (12:05)That’s right. Yes, yes, yeah.No, that’s interesting, yeah. One of the things that happens in Persuasion is that you get this impressionistic writing. So a bit like Mrs. Elliot talking while she picks strawberries. When Lady Russell comes into Bath, you get that wonderful scene of the noises and the sounds. Is this a sort of step forward in a way? And you can think of Austen as not an evolutionary missing link as such, but she’s sort of halfway between Humphrey Clinker and Mr. Jangle.Is that something that she would have sort of developed?John Mullan (12:49)I think that’s quite possible. haven’t really thought about it before, but you’re right. think there are these, ⁓ there are especially, they’re impressionistic ⁓ passages which are tied up with Anne’s emotions. And there’s an absolutely, I think, short, simple, but extraordinarily original one when she meets him again after eight years. And it says something like, the room was full, full of people. Mary said something and you’re in the blur of it. He said all that was right, you know, and she can’t hear the words, she can’t hear the words and you can’t hear the words and you’re inside and she’s even, you’re even sort of looking at the floor because she’s looking at the floor and in Anne’s sort of consciousness, often slightly fevered despite itself, you do exactly get this sort of, ⁓ for want of a better word, blur of impressions, which is entirely unlike, isn’t it, Emma’s sort of ⁓ drama of inner thought, which is always assertive, argumentative, perhaps self-correcting sometimes, but nothing if not confidently articulate.John Mullan (14:17)And with Anne, it’s a blur of stuff. there is a sort of perhaps a kind of inklings of a stream of consciousness method there.Henry Oliver (14:27)I think so, yeah. Why is it that Flaubert and other writers get all the credit for what Jane Austen invented?John Mullan (14:35)Join my campaign, Henry. It is so vexing. It is vexing. sometimes thought, I sometimes have thought, but perhaps this is a little xenophobic of me, that the reason that Jane Austen is too little appreciated and read in France is because then they would have to admit that Flaubertdidn’t do it first, you know. ⁓Henry Oliver (14:40)It’s vexing, isn’t it?John Mullan (15:04)I mean, I suppose there’s an answer from literary history, which is simply for various reasons, ⁓ some of them to do with what became fashionable in literary fiction, as we would now call it. Jane Austen was not very widely read or known in the 19th century. So it wasn’t as if, as it were, Tolstoy was reading Jane Austen and saying, this is not up to much. He wasn’t. He was reading Elizabeth Gaskell.Jane Eyre ⁓ and tons of Dickens, tons, every single word Dickens published, of course. ⁓ So Jane Austen, know, to cite an example I’ve just referred to, I Charlotte Bronte knew nothing of Jane Austen until George Henry Lewis, George Eliot’s partner, who is carrying the torch for Jane Austen, said, you really should read some. And that’s why we have her famous letter saying, it’s, you know, it’s commonplace and foolish things she said. But so I think the first thing to establish is she was really not very widely read. So it wasn’t that people were reading it and not getting it. It was which, you know, I think there’s a little bit of that with Dickens. He was very widely read and people because of that almost didn’t see how innovative he was, how extraordinarily experimental. It was too weird. But they still loved it as comic or melodramatic fiction. But I think Jane Austen simply wasn’t very widely read until the late 19th century. So I don’t know if Flaubert read her. I would say almost certainly not. Dickens owned a set of Jane Austen, but that was amongst 350 selecting volumes of the select British novelists. Probably he never read Jane Austen. Tolstoy and you know never did, you know I bet Dostoevsky didn’t, any number of great writers didn’t.Henry Oliver (17:09)I find it hard to believe that Dickens didn’t read her.John Mullan (17:12)Well, I don’t actually, I’m afraid, because I mean the one occasion that I know of in his surviving correspondence when she’s mentioned is after the publication of Little Dorrit when ⁓ his great bosom friend Forster writes to him and says, Flora Finching, that must be Miss Bates. Yes. You must have been thinking of Miss Bates.John Mullan (17:41)And he didn’t write it in a sort of, you plagiarist type way, I he was saying you’ve varied, it’s a variation upon that character and Dickens we wrote back and we have his reply absolutely denying this. Unfortunately his denial doesn’t make it clear whether he knew who Miss Bates was but hadn’t it been influenced or whether he simply didn’t know but what he doesn’t… It’s the one opportunity where he could have said, well, of course I’ve read Emma, but that’s not my sort of thing. ⁓ of course I delight in Miss Bates, but I had no idea of thinking of her when I... He has every opportunity to say something about Jane Austen and he doesn’t say anything about her. He just says, no.Henry Oliver (18:29)But doesn’t he elsewhere deny having read Jane Eyre? And that’s just like, no one believes you, Charles.John Mullan (18:32)Yes.Well, he may deny it, but he also elsewhere admits to it. Yeah.Henry Oliver (18:39)Okay, but you know, just because he doesn’t come out with it.John Mullan (18:43)No, no, it’s true, but he wouldn’t have been singular and not reading Jane Austen. That’s what I’m saying. Yes. So it’s possible to ignore her innovativeness simply by not having read her. But I do think, I mean, briefly, that there is another thing as well, which is that really until the late 20th century almost, even though she’…

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