The first question to ask about fiction is, Why bother to read it?
Laurence Perrine, an English professor whose Sound and Sense textbook series was immensely popular, splits literature between escape,which helps us “pass the time agreeably,” and interpretive, “written to broaden and deepen and sharpen our awareness of life” (3). Escape and interpretation are not “two great bins, into… which we can toss any given story” but a scale with each inhabiting opposite ends (4).
Likewise, there are two readers. The escapist is an immature reader who wants a familiar, superficial light show. This reader desires a sympathetic protagonist, an exciting plot, a happy outcome, and a theme that “confirms the reader’s already-held opinions” (6). A genre that caters to this mentality is the fairy-tale.
The discriminating reader, in contrast, doesn’t reject escapism but has a “steady diet.” This reader understands how junk food fiction can only deliver “superficial attitudes toward life” and might “actually distort… reality and give us false… expectations” (7). Instead, the discriminator reads a variety of fiction and nonfiction, sampling the greats alongside the less-thans.
J.R.R. Tolkien is more sympathetic to the escaping reader. He describes their activity as “the Escape of the Prisoner” rather than “the Flight of the Deserter” (61). He would have disagreed expressly with Perrine’s denigration of fairy-stories as a literature for children (the immature reader) or those fantasizing about petty successes. The “association of children and fairy-stories,” Tolkien writes, “is an accident of our domestic history” (34). Fantasy might be re-adapted for kids, but ultimately it is the creation of a “Secondary World” which the mind can enter, explore, and enjoy (37).
No matter your opinion on the matter, Perrine ends on a universal sentiment about the importance of reading (7):
When we enter a library and glance at the books on the shelves, we are at first likely to be bewildered by their variety and profusion. Thousands of books sit there, each making its claim on us, each seeming to cry out “Read me! Read me! Read me!” or “No, read me!” We have time to read only a fraction of them. If we are wise, we shall read as many as we can without neglecting the other claims of life.Our problem is how to get the most out of what time we have. To make the richest use of our portion, we need to know two things: (1) how to get the most out of any book we read and (2) how to choose the books that will best repay this time and attention we devote to them.
Perrine, Laurence & Thomas R. Arp. “Escape and Interpretation.” Literature: Structure, Sound, and Sense, sixth edition. Harcourt Brace College Publishers, 1993.
J.R.R. Tolkien. “On Fairy-Stories,” 1964. Tree and Leaf. HarperCollins Publishers, 2001.
Literacy is one of the great tools of civilization. Etymology is one aspect of this tool. Your ability to read this text is another. The moral imagination invoked is a third. Unfortunately, writing is a recent invention—we’re still getting used to it. As Sagan, in The Demon-Haunted World, notes (335):
For 99 percent of the tenure of humans on earth, nobody could read or write. The great invention had not yet been made. Except for firsthand experience, almost everything we knew was passed on by word of mouth. As in the children’s game “Telephone,” over tens and hundreds of generations, information would slowly be distorted and lost.
Carl Sagan was an advocate for the importance of literacy in science, math, history, English, and other disciplines. Although he was more impressive in defending scientific literacy, his arguments often incorporated the best of the Humanities, from Hippocrates to Epictetus, Samuel Butler to Frederick Douglass. Sagan understood the importance of wise words—spoken or written. The key was books.
From Cosmos: Episode 11, “The Persistence of Memory:”
What an astonishing thing a book is. It’s a flat object made from a tree with flexible parts on which are imprinted lots of funny dark squiggles. But one glance at it and you’re inside the mind of another person, maybe somebody dead for thousands of years. Across the millennia, an author is speaking clearly and silently inside your head, directly to you. Writing is perhaps the greatest of human inventions, binding together people who never knew each other, citizens of distant epochs. Books break the shackles of time. A book is proof that humans are capable of working magic.
Sagan examines the utility of books further in Demon-Haunted World(p. 335-336):
Books, purchasable at low cost, permit us to interrogate the past with high accuracy; to tap the wisdom of our species; to understand the point of view of others, and not just those in power; to contemplate – with the best teachers – the insights, painfully extracted from Nature, of the greatest minds that ever were, drawn from the entire planet and from all of our history. They allow people long dead to talk inside our heads. Books can accompany us everywhere. Books are patient where we are slow to understand, allow us to go over the hard parts as many times as we wish, and are never critical of our lapses. Books are key to understanding the world and participating in a democratic society.
According to Sagan, the love for books is created by a society (or family) that already loves books (337):
If you grow up in a household where there are books, where you are read to, where parents, siblings, aunts, uncles and cousins read for their own pleasure, naturally you learn to read. If no one close to you takes joy in reading, where is the evidence that it’s worth the effort? If the quality of education available to you is inadequate, if you’re taught rote memorization rather than how to think, if the content of what you’re first given to read comes from a nearly alien culture, literacy can be a rocky road.
Unfortunately, the art of reading is less valued in American society today. According to the Pew Research Center, “About a quarter of American adults (24%) say they haven’t read a book in whole or in part in the past year , whether in print, electronic or audio form.” Adults with a high school degree or less are five times more likely to report not reading books than college graduates. Adults with an income of $30,000 or less are three times less likely to be non-book readers. According to the National Endowment for the Arts, the reading of literature (poetry, plays, short stories, and novels) has been in decline since the program began collecting data. In 1982, the literature reading rate was 57%. By 2015, the rate had dropped to 43.1%. (In counterpoint, this study doesn’t count reading required for work or school, nonfiction is totally absent, and the survey is conducted every five years so we’ll have to wait to view the next data point.) Then there’s this.
Both the Pew Center and NEA found that the higher the level of education, the more likely the reader.
Sagan provides several factors for this decline (337):
You have to internalize, so they’re second nature, dozens of upper- and lower-case letters, symbols and punctuation marks; memorize thousands of dumb spellings on a word-by-word basis; and conform to a range of rigid and arbitrary rules of grammar. If you’re preoccupied by the absence of basic family support or dropped into a roiling sea of anger, neglect, exploitation, danger and self-hatred, you might well conclude that reading takes too much work and just isn’t worth the trouble. If you’re repeatedly given the message that you’re too stupid to learn (or, the functional equivalent, too cool to learn), and if there’s no one there to contradict it, you might very well buy this pernicious advice. There are always some children – like Frederick Bailey [i.e. Frederick Douglas] – who beat the odds. Too many don’t.
Malnourishment is a factor, too (338):
Recent research shows that many children without enough to eat wind up with diminished capacity to understand and learn (‘cognitive impairment’). Children don’t have to be starving for this to happen. Even mild undernourishment, the kind most common among poor people in America, can do it. This can happen before the baby is born (if the mother isn’t eating enough), in infancy or in childhood. When there isn’t enough food, the body has to decide how to invest the limited foodstuffs available. Survival comes first. Growth comes second. In this nutritional triage, the body seems obliged to rank learning last. Better to be stupid and alive, it judges, than smart and dead.
This impairment leads to disinterest (338):
Instead of showing an enthusiasm, a zest for learning as most healthy youngsters do, the undernourished child becomes bored, apathetic, unresponsive.
But Sagan’s is not a hopeless world of constricting opportunity. He reminds us that he, too, grew up in poverty. What set his cultivation apart were the values imposed by family—not only for reading, but for wonder, curiosity, and rationality.
Finally, Sagan delivers us a passionate plea for literacy (341-342):
The gears of poverty, ignorance, hopelessness and low self-esteem mesh to create a kind of perpetual failure machine that grinds down dreams from generation to generation. We all bear the cost of keeping it running. Illiteracy is its linchpin.
Even if we hardened our hearts to the shame and misery experienced by the victims, the cost of illiteracy to everyone else is severe – the cost in medical expenses and hospitalization, the cost in crime and prisons, the cost in special education, the cost in lost productivity and in potentially brilliant minds who could help solve the dilemmas besetting us.
Sagan makes it very clear. Not only should we read, we must. Literacy is not only an entertaining exercise—it’s education. Through reading, we can acquire the laws of the cosmos and nature—at least, what we theorize those laws to be. We also acquire moral laws by which we must abide, laws regarding charity and community. In other words, literacy is the key to cultivating beautiful minds, and from there a beautiful world.
In the American Democracy, it’s our moral imperative to develop the youth into good citizens, for citizens will determine the country’s actions, progress, and enduring values. Good citizenship starts with ethical thinking.
Therefore, we must assist the youth in becoming conscientious adults—a pedigree of people who can think critically, morally, and competently. The conscientious adult is critical but not cynical, collaborative but not coercive, inclusive while unafraid of difference, favorable of equitable structures without undermining self-interest. If there is confrontation, it’s with systems of injustice—those old institutions and habits.
We must also develop the youth into global citizens—to see this planet not as a competitive arena to exploit but a community to improve. Every person can be both independent and interdependent—not only promoting their own life, liberty, and happiness, but actively promoting the dignity of others.
In Desmorious, I want to engage this process (making conscientious citizens) by examining politics, philosophy, pop culture, scientific inquiry, and story. Especially important are the Sciences and the Humanities. Both offer moral instruction and the tools for truth-testing; both are necessary to prevent the demise of virtue and critical thought in the United States. To ignore either is to invite disorientation, perhaps disaster.
Russell Kirk in “The Moral Imagination” (1981):
Every major form of literary art has taken for its deeper themes the norms of human nature. What Eliot calls “the permanent things”—the norms, the standards—have been the concern of the poet ever since the time of Job, or ever since Homer: “the blind man who sees,” sang of the wars of the gods with men. Until very recent years, men took it for granted that literature exists to form the normative consciousness—that is, to teach human beings their true nature, their dignity, and their place in the scheme of things. Such was the endeavor of Sophocles and Aristophanes, of Thucydides and Tacitus, of Plato and Cicero, of Hesiod and Vergil, of Dante and Shakespeare, of Dryden and Pope.
Carl Sagan in The Demon-Haunted World (1995):
Science is more than a body of knowledge; it is a way of thinking. I have a foreboding of an America in my children’s or grandchildren’s time – when the United States is a service and information economy; when nearly all the key manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition and darkness.]
Here’s to Kirk’s moral imagination and Sagan’s baloney detection kit, to the importance of a critical mind mixed with a creative spirit—a toast to the conscientious citizen and to the future of the world.