Reviews – Marsha Familaro Enright

We Need Art To Deify The Greats Of Capitalism

I have loved the sculpture of the ancient Greeks since I first saw it in a book, at the age of 12. That’s when I read the Greek myths and knew I had found my religion. The worship of Man.

On Friday, June 30, 2018 with delightful friends in tow, I made a pilgrimage to the Museo Nazionale della Magna Grecia de Reggio Calabria to see the Riace Bronzes.

Not Polykleito’s Spear-Bearer, not Alexandros of Antioch’s Venus de Milo, not the Discobolus of Myron nor Michelangelo’s David—not any of these magnificent depictions of human beauty and greatness convey the same power as the Riaces.

Nor can any photos capture their full breathtaking beauty and glory. These are not the gods: these are men as gods.

Unlike the later classical period, they are not a severe, generalized ideal, calmly reposed.

Even the Discobolus has a quietness in his stance and expression in comparison to these warriors. These are men with an energy radiating from their bodies, an energy and form embodying human excellence. And there is no taint of that humility which touches many of the greatest statues of the Renaissance. These have beautiful, but not simply idealized faces; they are individuals, which I adore because they are the embodiment of individual excellence as an ideal for us all.

Ironically, they are known only as Statue A and Statue B. There are many questions surrounding them: these rare bronzes were found off the Calabrian coast of Italy, near Riace. No sunken ship was found near them, and they were in a location that once could have been land, so there is much doubt as to how they arrived in the sea.

And what a find! We have almost no bronze statues of the Greeks, but mostly Roman copies in marble, perhaps to insure they, too, wouldn’t be melted down for other uses. The bronze shows details of hair, veins, skin, eyes, mouth, lashes and expression which I have not seen before.

Phidias, or his student Alcamenes, or Myron, or Polykleitos are the artist-candidates. Statue A was probably created during the early years of classical Greek sculpture, between the years 460 and 450 BC, and Statue B between 430 and 420 BC. I haven’t been able to discover how the historians figured that out.

Statue A: this is a man who doesn’t hesitate to assert himself. Who doesn’t question whether his achievements might be that of a god. His shield held firmly in his left arm, his shoulders gracefully erect, he is tensed for action. His hand’s position indicates a javelin was held lightly in the right. His calcite eyes are on his target in the distance, almost fierce, with his mouth open slightly, not in a snarl, but ready for battle.

The other, Statue B, is slightly slimmer, more relaxed. He gazes a bit more softly and dreamily. Only one of the original eyes is still intact. His stance is firm, but not as energetic as A. I think A looks in his early ‘30’s, B in his twenties, but experts think their ages are reversed. B is as handsome as A, with high cheek bones, well-set eyes, full mouth and luxurious hair and beard – although not quite as full, curly, and long as A. B is equally beautiful in body, but somewhat slimmer, with less callipygian form.

I wondered if A were Agamemnon or Odysseus, and B Paris. Wikipedia entries argue they are warriors from the Aeschylus story, Seven Against Thebes. No matter, they are clearly Heroic age and they convey the confidence, the assuredness of Man’s rightful place on earth which the Homeric works convey.

In Homer and in their legends and plays, the Greeks warned of hubris, they told of misfortune, they dramatized the tragedy of fate, even for the greatest. But their sculpture captured their deepest belief in the power and achievement possible to human beings.

Today, men and women, implementing the genius of Greek philosophy and its child, science, have created the most remarkable technological and politico-economic progress ever – to reach the stars, the ocean bottom, the tops of mountains; to make the blind see again and the maimed walk; to lift millions out of poverty and enable the most peace and trade humankind has ever seen.

The Renaissance that triggered these achievements began with the art and the heroic vision of the ancients. But today, what do we have in art? Stories, not of tragedy, but utter dissoluteness. Not just sculptures of deformed or alienated humans but things called “sculpture” which are of complete meaninglessness.

The place you see heroic figures most frequently today are super hero movies and in video games. No wonder young men love them.

How I long for a Renaissance of real heroes, a dramatization of real men and women achieving great feats. Don’t the astounding achievements of our high-tech civilization deserve inspiring depictions of what humans have achieved? Wouldn’t you like to see movies and sculpture, novels and paintings celebrating that spirit? How magnificent it would be to have such art lining our streets, like our monumental architecture.

For a Renaissance of the human spirit, we need more than videogames: we need the unabashed and highest artistic renderings of a grand heroic vision to inspire us and remind us of what’s possible in the spirit and the body together. In our day and age, that should be the lionizing of the great scientists, inventors, and producers rather than just the warriors, athletes, and actors.

But to get that we need to reject the skepticism, dogmatism, and nihilism which created the current artistic culture. We need a resurgence of individualism and a recognition of the moral greatness in individual freedom, embodied in the capitalism which deserve awe. And to get
that, we need a renaissance of heroic philosophy which validates the power of the human mind to comprehend, create, and produce. A philosophy that validates rather than cast aspersions on human reasoning power, human ability and courage, and the great works made possible by these qualities.

Let’s recover that unabashed assertiveness of our ancient forebears. Not a false arrogance, tainted by unearned doubt, but a clear-minded knowledge that truth and right are hard to achieve, but we can do it and then great feats are possible.

Marsha Enright is head of The Reason, Individualism, Freedom Institute. It sponsors The Great Connections Seminars and Leap Year Program, which radically increases reasoning power, knowledge, self- confidence, and independence. She’s also the founder of Council Oak Montessori School, for ages 3 to 15.

Orignally published in Real Clear Markets

https://www.realclearmarkets.com/articles/2019/05/28/we_need_art_to_deify_the_greats_of _capitalism_103754.html

Tom Wolfe, American Iconoclast

Tom Wolfe, American Iconoclast

by Marsha Familaro Enright

Originally published in The New Individualist, Fall, 2006

Tom Wolfe is one of the most original, honest and unfettered contemporary observers of American culture alive today. Originator of the New Journalism in the ‘60’s, Wolfe’s fiction-like forays in reporting have kept him at the leading edge of insight for decades. And he’s hilarious! He skewers pomp, pretension and preening evenhandedly–and his fellow members of the press are often well-roasted. His originality with language is phenomenal, his psychological insight and depth remarkable. Best of all, his entirely first-hand view of the world always shines through.

Just as Ayn Rand closely observed and essentialized American culture during the first half of the twentieth century, Wolfe studied our culture “in the field” during the second half and beyond. He ranged all over the country: geographically, culturally, artistically, and intellectually. His books offer the reader vivid accounts about the full range of the “American carnival,” from the outrageous car culture of Southern California (“The Kandy-Kolored, Tangerine-Flake Streamline Baby “) to demolition derbies (“Clean Fun At Riverhead”), to the inner workings of the ultimate in ‘high’ culture snobbery–the New Yorker editorial offices (“Tiny Mummies!”).

From the ‘60’s onward, he seems to be on a mission to discover what makes American culture such a vast array of paradoxes–and in his later works, he eyes philosophy for answers.

Who is this wild man of journalism and fiction? A hugely popular and prolific author, Wolfe is probably best known for his novelesque account of the NASA space program, The Right Stuff (1975), made into a movie of the same name. Born and raised in Richmond, Virginia and educated at Washington and Lee (B.A., 1951) and Yale (Ph.D. American Studies, 1957) universities, Wolfe spent more than ten years as a reporter for such institutions as the Springfield Union, The New York Herald-Tribune, Esquire and The Washington Post. In 1960 as Latin Correspondent at the Post, he won the Washington Newspaper Guild foreign news prize for his coverage of Cuba.

Along with Jimmy Breslin, Wolfe became one of the original staff writers of New York magazine, which had started as the Herald’s Sunday supplement. While on staff there, he began writing articles for Esquire magazine, many of which later formed his first book, The Kandy-Kolored, Kool-Aid Streamline Baby, published in 1965. These essays birthed the new, colorful, dramatic, story-telling style of writing which was later dubbed “The New Journalism.” The methods of this new style changed the face of reporting forever.

If you want a sample of an hilarious piece of journalism about journalism-and insight into Wolfe-read the essay “The New Journalism” in The New Journalism (1975). To begin with, he aptly summarizes his experience in graduate school, which motivated him to become a journalist in order to have exciting real-life experiences:

“I’m not sure I can give you the remotest idea of what graduate school is like. Nobody ever has…Half the people I knew in graduate school were going to write a novel about it…No one ever wrote such a book, as far as I know…the subject always defeated them…Such a novel would be a study of frustration, but a form of frustration so exquisite, so ineffable, nobody could describe it. Try to imagine the worst part of the worst Antonioni movie you ever saw, or reading Mr. Sammler’s Planet at one sitting, or just reading it, or being locked inside a Seaboard Railroad roomette, sixteen miles from Gainesville, Florida, heading north on the Miami-to-New York run with no water and the radiator turning red in an amok psychotic overboil, and George McGovern sitting beside you telling you his philosophy of government. That will give you the general atmosphere.” (The New Journalism, 1975, 16)

He then analyzes what made “The New Journalism” new: harnessing methods of the novel to infuse stories about real people and events with drama, local color and psychological depth. This included describing whole scenes of a person’s life-witnessed directly by the journalist-extended dialogue, and shifting points of view. It required the writer to spend considerable time with subjects, questioning them about their thoughts, feelings and motives. “They had to gather all the material the conventional journalist was after-and then keep going. It seemed all-important to be there when dramatic scenes took place, to get the dialogue, the gestures, the facial expressions, the details of the environment. The idea was to give the full objective description, plus something that readers had always had to go to novels and short stories for: namely, the subjective or emotional life of the characters.” (35)

This required that the reporters have “the moxie to talk their way inside of any milieu, even closed societies, and hang on for dear life.” Writers like George Plimpton trained as an amateur with the Detroit Lions football team and turned it into Paper Lion; Hunter Thompson rode with the Hell’s Angels motorcycle gang before almost being stomped to death by them; Gay Talese chronicled boxing great Joe Louis’ life. This new style was in contradistinction to the “century-old British tradition in which it was understood that the narrator shall assume a calm, cultivated and, in fact, genteel voice. The idea was that the narrator’s own voice should be like the off-white or putty-colored walls that Syrie Maugham popularized in interior decoration…a ‘neutral background’ against which bits of color would stand out. Understatement was the thing.” (32)

And distinguish himself from understatement he did. Wolfe’s works became populated with wholly original turns of phrase that are so on-the-mark, many have migrated into our vocabulary. Tom Wolfe invented terms like “the Me Decade;” “the Right stuff,” and “social x-ray,” but according to the biography on his publisher’s website, his personal favorite is a Southern turn of phrase he introduced to the written word–and the national scene-in 1964-“good ‘ol boy.” He also “found a great many pieces of punctuation and typography lying around dormant when I came along-and I must say I had a good time using them. I figured it was time someone violated what Orwell had called ‘the Geneva conventions of the mind’…a protocol that had kept journalism and non-fiction generally (and novels) in such a tedious bind for so long.”

Using these new writing inventions, Wolfe has spent decades describing wildly-changing, status-seeking American fashions in delicious detail, whether it’s taking a limo four blocks to a party or owning a plantation. From his sharp observations he has crafted pithy characterizations like that of renowned symphony conductor and composer Leonard Bernstein and his “radical chic” buddies (another phrase he coined) or fictional Charlie Croker of A Man In Full (1998). He’s wondered at the chasm between the people (the “proles”) and the intellectuals and literati, between the glorious productivity, abundance and creativity of American culture and the Intellectuals’ gloomy, apocalyptic evaluation of that self-same culture-all expressed with his usual, interwoven sarcasm.

The reader can find it in an early essay from a book about ‘60’s culture, The Pump House Gang (1968):

“What struck me throughout America and England was that so many people have found such novel ways of …enjoying, extending their egos way out on the best terms available, namely, their own. It is curious how many serious thinkers–and politicians–resist this rather obvious fact. Sheer ego extension–especially if attempted by all those rancid proles and suburban petty burghers–is a perplexing prospect. Even scary one might say…I was impressed by the profound relief with which intellectuals and politicians discovered poverty in America in 1963, courtesy of Michael Harrington’s book The Other America. And, as I say, it was discovered. Eureka! We have found it again!…When the race riots erupted–and when the war in Vietnam grew into a good-sized hell–intellectuals welcomed all that with a ghastly embrace, too. War! Poverty! Insurrection! Alienation! O Four Horsemen, you have not deserted us entirely. The game can go on.”

And he is still wondering about it in his most recent book of essays, Hooking Up, published in 2000. This book ranges from art to neuroscience, and even a Cato Institute seminar is examined. The title essay “What Life Was Like at the Turn of the Second Millennium: An American’s World” opens with:

“By the year 2000, the term ‘working class’ had fallen into disuse in the United States, and ‘proletariat’ was so obsolete it was known only to a few bitter old Marxist academics with wire hair sprouting out of their ears. The average electrician, air-conditioning mechanic, or burglar-alarm repairman lived a life that would have made the Sun King blink. He spent his vacations in Puerto Vallarta, Barbados, or St. Kitts…Our air-conditioning mechanic had probably never heard of Saint-Simon, but he was fulfilling Saint-Simon’s and the other nineteenth century utopian socialists’ dreams of a day when the ordinary workingman would have the political and personal freedom, the free time and the wherewithal to express himself in any way he saw fit and to unleash his full potential…Americans could boast of a freedom as well as a power unparalleled in the history of the world.

“Our typical burglar-alarm repairman didn’t display one erg of chauvinistic swagger, however. He had been numbed by the aforementioned ‘intellectuals,’ who had spent the preceding eighty years being indignant over what a ‘puritanical,’ ‘repressive,’ ‘bigoted,’ ‘capitalistic,’ and ‘fascist’ nation America was beneath its democratic façade. It made his head hurt. Besides, he was too busy coping with what was known as the ‘sexual revolution.’ If anything, ‘sexual revolution’ was rather a prim term for the lurid carnival actually taking place in the mightiest country on earth in the year 2000…Sexual stimuli bombarded the young so incessantly and intensely they were inflamed with a randy itch long before reaching puberty,” which Wolfe then goes on to describe.

As the reader can see in the foregoing, typical passage, Wolfe does not merely notice blatant contradiction and hypocrisy–he finds them like a homing device finds its target hidden in a dark cultural and intellectual labyrinth and reveals it to the world. Likely this skill, on top of his material success, accounts for the screaming fury of the literati. In “My Three Stooges” Wolfe recounts how his surging fame and success with the novel A Man in Full–which pre-sold 1.2 million copies–motivated the likes of ‘modern’ novelists Norman Mailer, John Updike and John Irving to denounce him in public as beneath literature. Wolfe chuckled about it on national TV and thanked them for increasing his publicity.

A Man in Full is set in contemporary, dynamically growing Atlanta, teeming with vivid characters and detail about the New South. The bulk of the story revolves around real estate magnate Charles Croker and his attempts to hold onto his empire tooth and nail. The story reveals many strata of Atlantan society, both white and black. However, the reader can see Wolfe’s concern for our contemporary culture in his sympathetic portrait of Conrad Hensley, a young man whose upbringing by déclassé middle class hippies leaves him lacking in most of the technical and social skills that make survival and success possible. In this story, Wolfe’s recognition of philosophy’s power is most apparent, through the aid a book of the ancient Greek philosopher Epitectus gives to the self-development of the young man. After an excruciating run of events leads Conrad to one of life’s nadirs, he turns it around by incorporating Epitectus’ principles of integrity and courage into his life. Later, the dramatic plot explicitly turns on issues of philosophy as the young man’s life intersects with Charlie Croker’s.

Wolfe’s fictional characters are not heroes on the grand scale of Victor Hugo, but they can be larger than life, and some, like Conrad, do achieve real values over multiple obstacles through honesty and fortitude. Wolfe admires and honors ingenuity, courage, honesty, hard work, self-responsibility, and science–and competence and achievement over status. In his 1975 The Right Stuff, his admiration shows for the many engineers and scientists who made the Space Program possible. At the same time, he marvels at the status and honor accorded the Astronauts before they had gone on any missions!

His own personal values are most clearly apparent in the subdued tone of his celebratory essay, “Two Young Men Who Went West” in Hooking Up. In it he recounts the history and achievements of Robert Noyce, founder of Intel. Noyce is little-known outside of Tech circles but lionized there, a legend in the semi-conductor industry, “a national treasure” as one writer testified in all sincerity. Noyce forged a new corporate culture, the culture of achievement and single-minded work, the entrepreneurial, independent and self-responsible culture of Silicon Valley, through the principles and practices he instituted as head of his young company. Wolfe traces his ideas and values back to Grinnell, Iowa and its 19^th century, Dissenting Protestant individualist roots. Wolfe respectfully reports that at his death, the unreligious Noyce was celebrated by “swarms of people [who] left [a memorial service] with the mournful feeling that some sort of profound–dared they utter the word ‘spiritual’?–force had gone out of the life of the Silicon Valley.”

Apparently, Wolfe deeply resonates with 19^th century Dissident Protestant values. In a Brown University interview some years ago, Wolfe revealed this about himself: “Some years ago at a conference a student in the audience asked me why I write. I never asked myself that question in my life. I started free associating. I thought of the Presbyterian catechism for some reason. The first question is who created heaven and earth? The answer is God. The second question is why did he do it? It’s interesting, the answer is “for his own glory.” So I used that as my answer. It was probably a more honest answer than most.

“To me the great joy of writing is discovering. I started out as a journalist. I still love the adventure of going out and reporting on things I don’t know about.” (Mahdesian interview)

Wolfe comes by his appreciation of modern intellectuals honestly. He drew the ire of the art world with his essays-cum-books on art and architecture, The Painted Word (1975) and From Bauhaus to Our House (1981). In the first, he argues…so to speak…that the fame of modern artists is wholly dependent on the trumpeting of art critics–not on any value or skill of substance might actually possess. When it came out, the art world howled at this characterization and Wolfe–ever the incendiary–fed the fire by appearing on TV in his trademark white Southern Gentleman’s suit, homburg and gloves.

In the second, he perforates the pretensions of Modern Architecture, the sort Ayn Rand describes as the new fashion near the end of The Fountainhead.

“Oh beautiful, for spacious skies, for amber waves of grain, has there ever been another place on earth where so many people of wealth and power have paid for and put up with so much architecture they detested as within they blessed borders today?

“I doubt it seriously. Every child goes to school in a building that looks like a duplicating-machine replacement-parts wholesale distribution warehouse…Every new $900,000 summer house in the north woods of Michigan or on the shore of Long Island has so many pipe railings, ramps, hob-tread metal spiral stairways, sheets of industrial plate glass, banks of tungsten-halogen lamps, and white cylindrical shapes, it looks like an insecticide refinery.” (From Bauhaus To Our House, 1981, 1).

The books maps out how plain white walls and glass and steel boxes became the cynosure of architectural style in the wealthiest country that ever existed. He traces this fashion back to economical worker housing designed by Corbusier and Mies Van der Rohe after World War I, and fawning American intellectuals me-too-ing European fashion.

Amid the acerbic observations and witty descriptions, I have seen him searching for an answer to the following questions: why does the U.S.-the greatest civilization in history-self-flagellate, and why has it descended into hypocrisy and perversion rivaling the Roman Empire? This paradox peoples much of Wolfe’s work. He sees U.S. culture and events through classic American eyes of common sense, respect for productivity and hard-work, and no-nonsense skewering of hypocrisy. As a self-made man, he appreciates the good fortune of our freedom and individual expression. And he struggles to find some objective grounds, some reasonable formulation of wholesome values–in other words, a philosophy that supports and realistically grounds the basic American values of common sense, productive creativity, self-respect and the individual pursuit of happiness.

Some feel Wolfe’s approach to events and characters is cynical. I think he strives to present an unvarnished view of American culture, with its warts as well as its gold nuggets. He is a reporter, after all. In his fiction, his characters are not idealized portraits, but neither are they journalistic: his characters are highly stylized examples of human possibilities, extracted from Wolfe’s perspicacious observations. He knows that status is a driving motive among men–he doesn’t like it, because he believes in merit. That’s why he seems to have some admiration for even mixed characters like real estate tycoon Charlie Croker. Charlie has created, he’s produced real wealth. Wolfe lauds him for this and spears him for his craven status seeking. He does not romanticize real people beyond their actual achievements–we see this in The Right Stuff-but he does present real heroes in all their glory, like Bob Noyce and Chuck Yeager (whom Wolfe made famous).

Wolfe shares with Ayn Rand the ability to deeply parody social-climbing antics. He could be describing Kiki Holcombe of The Fountainhead when he scrutinizes the “social x-ray” women of ambitious New York society in his first novel, Bonfire of the Vanities (1975). This book, as his other novels, is replete with detailed accounts of self-aggrandizement and blatant status seeking. In an interview, he declares “My real interest is in the subject of status, which has to do with how people group themselves, rank themselves.” However, unlike Rand, he is not morally affronted by it. As a philosopher, Rand rails against the energy spent social-climbing and presents an alternative-a new, secular ethics and approach to self and others based on achievement and merit, qualities Wolfe clearly admires.

No, Wolfe doesn’t like the status-seeking, but he accurately and incisively reports it–and prods it with his razor wit and clever neologisms. Ever the journalist, Wolfe accepts the constant competition for status as basic to human life, even in such apparently rational groups as scientists and philosophers. I think he can sharpen readers’ eyes to this competition, enabling them to recognize it more often in their own social circles, and in themselves-however rational they may seem. He revels in the creativity and exuberance of American culture, with its open expression of personal values–of ego. He also worries about the descent into decadence and depravity in the past 40 years, and the lack of self-respect characterized by such phenomena as MTV and contemporary fraternity practices. He understands the siren call the current culture has on youth, with the concomitant drowning of personal self as illustrated through the main character in his 2004 novel, I Am Charlotte Simmons. He is not a hard and fast traditionalist–how could he be, with his independent views? He seems to be struggling to find some objective grounds, some reasonable formulation of wholesome values.

Over the years, I have felt like a detective–finding the clues for Wolfe’s deep love of country in work after work, but never hearing an open admission from him. The clues are there in The Right Stuff, From Bauhaus to Our House, The Painted Word, Hooking Up, and other books. Finally, in an interview this year in the Wall Street Journal, he voices his opinion:

“I also believe in the United States. I think this is the greatest nation that ever existed, still is. It’s really the only really democratic country in the world. Find me one country, just one country in the entire world that would let a foreign people-different culture, different language, and in many cases different color than the majority of the native stock-take over politically an entire metropolitan area in less than one generation. I’m talking about the Cubans in Miami . . .”

“I’m very democratic,” he says after a time. “I think I’m the most democratic writer whom I know personally, though I don’t know all writers of course.” (the precise reporter!)

“I really love this country. I just marvel at how good it is, and obviously it’s the simple principle of freedom. . . . Intellectually this is the system where people tend to experiment more and their experiments are indulged. Whatever we’re doing I think we’ve done it extremely, extremely, extremely well.” Silence. “These are terrible things to be saying if you want to have any standing in the intellectual world.”

Ever the jokester…its one of the things to which some people point, I’m sure, to prove his cynicism. I find it more in the vein of Mark Twain: caustic and always ready to puncture pretensions, even his own. His tone is not deeply serious or ironic in a weighty, European way. He’s led a rebellion against European intellectual domination-at least in journalism. His tone is distinctively American–light-hearted, irreverent and with an intellectual innocence nonetheless–like Mark Twain rather than Dostoevsky. Some might take exception to his style–as many have to Mark Twain-but his trenchant observations communicated through fresh eyes always delight me. I envy all the literary gold a new Wolfe reader will find.

References

Mahdesian, Linda. “Tom Wolfe, Zeitgeist Czar.” http://www.brown.edu/Administration/George_Street_Journal/v20/v20n24/wolfe.html

Picador Publishers’ Official Tom Wolfe Website. 2006. www.tomwolfe.com/bio.html#.

The Kandy-Kolored, Tangerine-Flake Streamline Baby 1965

The Pump House Gang 1968

The Electric Kool-Aid Acid Test 1968

Radical-Chic and Mau-Mauing the Flak Catchers 1970

The Painted Word 1975

Mauve Gloves & Madmen, Clutter & Vine 1976

The Right Stuff 1979

In Our Time 1980

From Bauhaus to Our House 1981

The Purple Decades 1982

Bonfire of the Vanities 1987

A Man In Full 1998

Hooking Up 2000

I Am Charlotte Simmons 2004

Ayn Rand Explained: From Tyranny to Tea Party

Written by Ronald Merrill and Marsha Familaro Enright, and edited by Enright, Ayn Rand Explained is now available at Open Court Books, Amazon, on Kindle, and in bookstores everywhere.

Ayn Rand and her ideas are in the news more than ever – 50+ years after her magnum opus, Atlas Shrugged, was published. What’s driving this rising interest and influence – even politicians like Paul Ryan and Barack Obama talk about her?

Who was this Russian fireball? Why do her ideas speak to the hearts of Americans generation after generation? How are her ideas giving courage to people of all walks of life, from business to art?

Ayn Rand Explained is an engrossing account of the life, work, and influence of Ayn Rand: her career, from youth in Soviet Russia to Hollywood screenwriter and then to ideological guru; her novels and other fiction writings, including the perennial best-sellers, The Fountainhead and Atlas Shrugged; her work in ethics, epistemology, and metaphysics; her influence on—and personal animosity toward—both conservatism and libertarianism.

Merrill and Enright describe Rand’s early infatuation with Nietzsche, her first fiction writings, the developments behind her record-breaking blockbuster novels of 1943 and 1957, her increasing involvement in politics in the 1950s and 1960s, including her support for the presidential candidacy of Barry Goldwater.

Rand’s Objectivist movement was first promoted through the Nathaniel Branden Institute, headed by her young protégé and designated heir. The Institute advocated a complete worldview on politics, economics, religion, art, music, epistemology, ethics (“The Virtue of Selfishness”), and sexual relationships. For several years the Institute grew rapidly, though there were ominous signs as some leading members were ‘put on trial’ for their heretical ideas, and ignominiously drummed out of the movement.

In 1969, Branden himself was expelled by Rand, the Institute was shut down, and all members who questioned this ruling were themselves excommunicated and shunned by Rand and her disciples. Branden became a best-selling author of psychotherapy books, with a following of Objectivists who had dissociated from the official organization headed by Rand, and after her death in 1982, by Leonard Peikoff. One of Rand’s inner circle, Alan Greenspan, later went on to get his hands on the steering wheel of the American economy.

Objectivism offers a comprehensive package of beliefs encompassing the ethics of rational egoism and dedication to a consistently rational method of thinking and acting. This includes a rejection of all religion and outright atheism and a view of the arts as expressions of deeply held, mostly subconscious, philosophical views of the world. It also advocates personal freedom from political interference, a moral defense of laissez-faire capitalism, and radically limited government as a protection of the individual, positions deeply aligned with the project of the American Founders.

The last few years have witnessed a resurgence of Objectivism, with a jump in sales of Rand’s novels and the influence of Rand’s ideas in the Tea Party movement and the Republican party. While gaining membership, the Objectivist movement continues to be divided into warring factions, the two major groupings led by the Ayn Rand Institute (Yaron Brook) and the Atlas Society (David Kelley).

Ayn Rand Explained is a completely revised and updated edition of The Ideas of Ayn Rand, by the late Ronald E. Merrill, first published by Open Court in 1991. It includes not only new information about Rand’s rocketing influence, but new stories about her personal relationships, and new analysis of her life and ideas.

Here’s what people are saying about it:

“Ayn Rand is in the news now more than ever—but the media consistently misunderstands her. Read Ayn Rand Explained for a thorough and clear introduction to her ideas!”—JIMMY WALES, founder of Wikipedia

“Ayn Rand Explained takes us on an exciting exploration of Rand’s provocative worldview and expertly traces its huge contemporary impact on politics, economics, art, and culture. Marsha Familaro Enright provides much new information and probing, in-depth analysis. A surprising, intriguing take on a controversial writer.”—CHRIS MATTHEW SCIABARRA, author of Ayn Rand: The Russian Radical

“I immensely enjoyed reading Ayn Rand Explained. Packed with fascinating information, much of it new, the book is a real page turner—and a reminder of why Rand’s novels are continuously making their way onto best-seller lists.”—VERONIQUE DE RUGY, Senior Research Fellow, the Mercatus Center at George Mason University

“Co-authored by two thoughtful admirers of Rand’s, Ronald Merrill and Marsha Familaro Enright, this modest volume is full of new tidbits about her life, the evolution of her thought, under-recognized aspects of her ideas, the ongoing development of the Objectivist movement, and Rand’s influence on society. An updated revision of late entrepreneur Merrill’s “The Ideas of Ayn Rand”, educator-author Enright adds biographical details, sociological updating, and thoughtful summaries of Rand’s ideas to this little gem.

“Ayn Rand has penetrated our societal conscience. Deceased since 1982, her books continue to be best-sellers, decades after their original appearance. She is known to have inspired VP candidate Paul Ryan; a second movie based on her 1,000+ page magnum opus is currently in theaters; and she is even discussed in a current Rolling Stone magazine interview with the President. Her cultural presence is remarkably polarizing – she seems to inspire either deep-seated admiration or equally passionate resentment. The opinion-less commentator is as rare as the proverbial black swan or an independent voter. Love her or hate her, Rand continues to draw widespread attention for her passionate defense of rationality, self-interest, capitalism and atheism.

“For those interested in what “all the fuss is” about Ayn Rand and her philosophy of Objectivism — especially those afraid to commit to her ultralong novels — will find this concise summary of her life, ideas, and influence a godsend. Those who are already familiar with her life and work, but who are looking for a fresh perspective, will find that here, too.

“Enright is responsible for bringing novel material with the brand new first three chapters. They add excellent material on Rand’s life, her thought, and her impact on our society. This is especially helpful given that Merrill’s original book was published in 1991, so updating is welcomed. Also, Enright’s own experiences with the Objectivist movement from the beginning, including personal interactions with Rand herself, add intriguing material, interweaving these up-close observations with the development of the wider movement. The remainder of the book is a thoughtfully edited version of Merrill’s thoughts, intertwined clearly with Enright’s own insights, especially at points of disagreement, which are clearly delineated. It is a model of even-handedness.

“One welcomed aspect of this book, given the subject matter, is its consistent tone of critical admiration of Rand, her life, and her ideas. Too many books are either fawning, sycophantic cheerleading for Rand or harsh, condemning diatribes against her. This supportive volume, with a critical, independent touch where needed, is a welcome addition to the growing literature surrounding this unique Russian immigrant to America.” — William Dale, M.D., Ph.D.

The Call of the Entrepreneur

This film celebrates the productive virtue, passion, creativity, and heroism of
entrepreneurs around the globe.

By Marsha Familaro Enright

The New Individualist, Jan/Feb 2008 — This past September, I was thrilled to see The Call of the Entrepreneur, a new documentary by The Acton Institute for the Study of Religion and Liberty, headed by Roman Catholic priest Robert Sirico. Beautifully filmed in high definition, with inspiring music and a riveting story, this documentary celebrates the productive virtue, passion, creativity, and heroism of entrepreneurs around the globe. It dramatically makes the case for the moral value of capitalism—and it’s about time.
Economic and political developments in the last thirty-odd years have proven the factual case for the superiority of capitalism, but the moral case remains to be won. The harnessing and molding of self-interest through capitalism towards creative, productive, life-enhancing, happiness-achieving ends must be trumpeted to the world. This documentary is a clarion call.

The film’s theme is the unstoppable energy, optimism, creativity, and productiveness of the entrepreneur, which has made our world possible. It starts with a dairy farmer in the small mid-Michigan town of Evart, interweaving his story of ingenuity, perseverance, and calculated risk with the thrilling and heart-wrenching story of communist refugee and media magnate in Hong Kong, and that of a self-made merchant banker in Atlanta. Each of these entrepreneurs is remarkable.

Jimmy Lai, founder of giant Next Media, recounts his journey from the desperate poverty of Guangzhou province in communist China to his position as a media mogul aiming to foster freedom through information. The son of a merchant family stripped of their wealth, Jimmy’s mother was sent to work in the fields all week while he and his siblings fared for themselves. The boy left school at the age of ten to work in a railway station, which changed his life.

The communists, he comments, painted China as wonderful in contrast to the nasty picture they presented of the outside world; but his eyes were opened by the travelers at the train station. Their dress, speech, and even the kind way they treated him gave him an education. “I was never treated so well before,” he recalls. After ravenously eating a bar of chocolate handed to him by a client, he resolved to go to where it was bought: Hong Kong. He had to beg his mother for a year before she would allow him the dangerous journey in the hold of a sampan to the freedom of Hong Kong.

Dairy farmer Brad Morgan was searching for a more cost-effective way to dispose of tons of cow manure when his undying curiosity and creativity led him to the compost business. Although he appears only moderately educated, Morgan skillfully uses scientific and business experts from far and wide to turn his farm into one of the largest and best composting businesses around.

Investment banker Frank Hanna describes how his father, rather than guiding his sons to sports or leisure on the weekends, would take them to various properties the family owned. Together, they performed all the chores and learned the processes involved in running businesses—lessons Hanna used well as he and his brother built their merchant-banking business. Hanna has combined this practical knowledge with a study of free-market economics, not only for his successful business but for philanthropy, as well. Recently, he was named Philanthropist of the Year by Philanthropy Magazine because of the thoughtful and principled approach he takes to charity.

In addition to these inspiring stories, the movie deftly explains some key economic concepts through simple illustrations, including the tremendous value that capital markets create—something Tom Wolfe’s bond trader in Bonfires of the Vanities didn’t seem to know. Experts such as Peter Boetkke from George Mason University andWealth and Poverty author George Gilder cameo with pithy explanations of economic principles.

From the opening, the movie attacks the ridiculous idea that capitalism is a zero-sum game, visually puncturing that argument with sweeping views of New York and Hong Kong. You would think that just one of capitalism’s nay-sayers would ask themselves the question: If it’s a zero-sum game, where did all this stuff come from? How did we travel from the caves to New York City?

In justifying the virtue of the entrepreneur, The Acton Institute emphasizes the other-oriented attitude of the entrepreneur in contrast to the view that entrepreneurship is merely about greedy wealth-acquisition. The documentary argues that the entrepreneur must focus on the needs and desires of other people in order to succeed. One of the film’s messages seems to be that entrepreneurs are virtuous because they work for other people, performing a kind of altruism. In fact, during a question-and-answer session after the movie, executive producer Jay Richards confirmed this, emphasizing that the “al” in “altruism” means “other.”

It’s unfortunate that Acton feels the need to justify the goodness of the entrepreneur by his or her ability to help other people. Helping others is a valuable benefit of what they do, but, clearly, that is not always the entrepreneur’s motive. Morgan, Hanna, and Lai are obviously working for the laudable motives of enjoying the exercise of their own powers, and for their desire to change the world for the better—according to their own vision. While entrepreneurs must focus on the needs and desires of others for trade, many entrepreneurs create products that others could never imagine, or imagine wanting, such as PCs or “pet rocks.” Like almost all creators, entrepreneurs often face unrelenting criticism and resistance. Most often, the entrepreneur has to be pig-headedly persistent—“kinda stubborn,” as Morgan calls himself—in his own vision to bring new values to the world. Although the actions of entrepreneurs wonderfully result in benefits to others, in order to succeed, they must cleave to their own selves, to their own vision. Sounds rather self-interested, doesn’t it?

Indeed, the film’s commentators express discomfort with the concept of greed and criticize John Stossel’s ABC specials that focus on greed as a positive force in the market. Unfortunately, in the moral wars, the film’s eschewing of greed could be seen as apologetics for the basic self-interestedness of the entrepreneur, a discomfort that can be attacked by those more consistently altruistic in the self-abnegating sense.

The problem lies in the loaded concept of “greed.” Conventionally, the concept of greed, like that of selfishness, emphasizes excessiveness—in this case, the desire to acquire or possess more than one needs. But what of the entrepreneur’s stubborn insistence on pursuing his vision when others want him to stop? Is that excessive? Is that greedy?What’s needed is a clearer parsing of the concept of greed. Greed to acquire and possess values is a strong human motivational tendency. A more neutral term for this tendency is “ambition.” It’s a good thing that humans have this tendency, or they might not be sufficiently motivated to survive and flourish. It’s a tendency that can be aimed toward good or ill. The primeval, undisciplined tendency of greed often results in the pursuit of fame, money, or power at the expense of integrity, honor, love, family or friendship. Each person needs to focus the aim of his or her greed toward productive values, not toward destructive ones. That makes the moral difference.

On the other hand, some self-defined individualists would do well to broaden their almost autistic concept of the well-lived life. As Aristotle said, man is a political animal. Humans tend to have a great desire to interact and affect others, even when pursuing their own interests.

Given the religious orientation of The Acton Institute, the ultimate message of the film is that man becomes nearer to God through creativity. With stirring music and shots of Michelangelo’s “Creation,” the documentary’s climax testifies that man’s creative ability is God’s gift to man, granting man a special place in the universe. This is the religious idealism of former centuries—a view contrary to that of the radical environmentalists, who consider man and his reality-transforming reasoning powers to be an unnatural scourge upon the earth. Rather, this Scholastic religious doctrine sees man as closer to God than any other creature, by his participation in God’s ability to create. The commentators, including Father Sirico and George Gilder, affirm the inspiring nature of this relationship to God.

As a thoroughly committed scientist and a nonbeliever, I was struck by the topsy-turvy nature of this view. Man’s ability to create and transform reality rather than merely adapt to the given is fundamental to his survival powers, acquired through evolution. Man’s reason and imagination, exploratory tendencies, and especially the energy, persistence, and independence of the personality type that typifies entrepreneurs, allow him to remake the world to suit his purposes. Isn’t it interesting that men feel the need to capture the sacredness of this fundamental of human nature by projecting a god with the same ability—and making man his special protégé?

This transformational power is a sacred ability, because it makes human flourishing possible. As George Gilder says in the film, “There is no reason to explain poverty—poverty is the natural human state” before the first entrepreneurs, the farmers, changed the world. Productive creativity should be celebrated with joyful sanctity—and this film goes far in that direction.

The Call of the Entrepreneur is premiering around the country at small venues, through organizations like the Sam Adams Alliance. Acton hopes to get it onto PBS affiliates or commercial TV. Despite its philosophical shortcomings, I urge you to see it and to enjoy its dramatic celebration of the optimism and lavish productivity of the entrepreneur.

Did Ayn Rand Influence Ken Follett?

Ken Follett’s novels are not only inspiring and well-written, but also reveal thematic and stylistic choices similar to those in Ayn Rand’s novels. Could it be more than a coincidence?

I became hooked on British author Ken Follett through his most famous novel, The Eye of the Needle. It’s the gripping World War II story of a ruthless Nazi spy’s attempt to bring secrets of the British military back to Hitler, combined with a tragic love story and a dynamite heroine.

A wonderfully plotted, suspenseful story, a heroine of immense presence of mind and courage, and characters that act with strength and integrity — what’s not to like? Donald Sutherland starred in the movie version, but don’t miss the book just because you’ve seen the movie. There’s a lot more in the book.

After The Eye of the Needle, I ripped through many of Follett’s other novels, including The Man From St. Petersburg, Triple, The Key to Rebecca, and Lie Down With Lions. They were all spy novels, but so much more satisfying than many contemporary authors because of the dramatic originality of the stories and because their characters have a psychological depth and self-awareness often lacking in spy novels and thrillers. Simply put, Follett is a modern master of Romanticism.

I moved on from these spy stories to his historical fiction, including A Dangerous Fortune and A Place Called Freedom. The first dramatized the 19th Century banking world, the second, the enslaved life of 18th Century Scottish miners, one of whom escapes to build his life in the challenges — and freedom — of the New World. Their settings and themes, combined with the unusual level of Romanticism in his novels, began making me suspect that Follett may have been influenced by Ayn Rand.

Then I read a novel of his which was entirely different from the others — Pillars of the Earth. (See my husband John Enright’s 2004review for the Atlasphere.) This thousand-page tome recounts the lives and fortunes of 12th Century English men and women, involved in the century-long building of a cathedral.

My suspicions of an Ayn Rand influence soared! The heroes in this book were the red-haired builder of the cathedral and a woman who becomes a wool merchant. An architect and a businesswoman in Medieval times? And there was the author’s positive attitude towards business and the strong independence of his heroes and heroines.

However, I had nothing definitive — only a hunch due to a combination of factors about Follett’s writing. I set aside my speculations until this year, when I tore through his sequel to Pillars of the Earth, titled World Without End.

Set more than a hundred years later, descendants of Pillars’ hero and heroine are instrumental in remaking their medieval town of Kingsbridge into a Renaissance of architectural and business achievements.

Through his creative genius as an innovative architect, builder, and businessman, the red-haired hero, Merthin, achieves fame and fortune. He breaks through the straightjacket of the guilds and lives a uniquely independent life in a time when the church and superstition ruled most people’s thinking. The heroine, Caris, likewise bucks tradition, pursuing the work of a doctor with a very scientific approach, among many other defiant choices, and transforms the town by creating new markets and business methods. She insists on maintaining her personal independence despite tradition and tremendous social pressure.

Both Merthin and Caris habitually demonstrate the close observation of facts and their rational implications — one among the many values drawing them together. And both are de facto atheists in a time of religion’s dominion.

On top of this, the villains are veritable portraits of Attila and the Witch Doctor. Merthin’s brother Ralph is a brutish, power-mad knight, ruthlessly angling for social advancement. And the Priors of the Kingsbridge town Abbey, fearing reason and change, control others through shunning, persecution, appeals to their moral authority, and Ellsworth Toohey-like manipulation.

In addition to themes and characters that echo Ayn Rand, certain scenes also bear an uncanny relationship to scenes in Atlas Shruggedand The Fountainhead. For example, in one scene, Caris is treating a fellow townsman for the plague: “Dora handed Caris a cup of wine, and Caris held it to Mark’s lips. She found it strange to see a big man helpless. Mark had always seemed invulnerable. It was unnerving, like finding an oak tree that has been there all your life suddenly felled by lightning.” Remember Eddie Willers’s feeling when looking at the oak tree in the opening of Atlas?

However, the last scene of the book really did it to me — it parallels, in several ways, the last scene of The Fountainhead. I’ll refrain from describing it here, for fear of ruining a reader’s enjoyment. I’d love to hear what Atlasphere readers think, once they’ve read World Without End.

So what is Follett’s own backstory? Born in Cardiff, Wales, Follett graduated from University College, London with an Honours B.A. in Philosophy. He first wrote as a journalist in Wales, and later, in London for the Evening News. After a number of less-than-successful novels, he struck gold with The Eye of the Needle.

Brought up in a religious Welsh family, he began questioning his beliefs, which led him to philosophy for answers.

On this subject, he once said, “There is a remote connection between philosophy and fiction. When you study philosophy you deal with questions like: ‘Here we are sitting at a table, but is the table real?’ Now that’s a daft question because of course the table is real. When you study philosophy however, you need to take that sort of thing seriously and you have to have an off-the-wall imagination. It’s the same with fiction which is all about imagining situations that are different from the real world.”

Unfortunately for our purposes, this doesn’t reveal much similarity to Rand’s thinking other than that Follett is a realist. And his political leanings — the Labour Party — don’t indicate much affinity for free markets.

If you get hooked on Follett, you’ll be pleased to find many more novels than the ones I’ve mentioned. And in addition to Eye of the Needle, a number of his books have been produced as movies, such asThe Key to Rebecca and The Third Twin.

I was happy to read that a mini-series of Pillars of the Earth is in the works, produced by one of my favorites, Ridley Scott, who directed “Blade Runner,” “Gladiator,” “Kingdom of Heaven,” and produced the mini-series “Rome.”

I emailed Follett through his website, asking whether he might have been influenced by Rand, as I had discovered of novelist James Clavell, of Tai-Pan and Shogun fame. (You can read my report on Clavell here.) But I haven’t heard back from him. If I do, I’ll let Atlasphere readers know. Until then — good reading!

http://www.theatlasphere.com/columns/100115-enright-ken-follett.php

James Clavell’s Asian Adventures

“I came here with no friends, an old typewriter, and look what I achieved. It would have been impossible to achieve this in England.”

So said James Clavell, an Australian immigrant to America who learned the fundamentals of the American outlook on life in a horrific Japanese prisoner of war camp. In over four decades as a novelist, screenwriter, poet, playwright, director, and producer, Clavell added one lushly romantic, gripping story after another to his accomplishments. What’s even more surprising in this day and age, his heroes were often businessmen.

An English-educated Aussie, Clavell was born in 1924 as Charles Edmund DuMaresq de Clavelle. He became a captain with the British Royal Artillery in Southeast Asia during World War II. This position landed Clavell at the infamous Changi Japanese prisoner of war camp near Singapore for half of World War II, where he “collected material” for what would become his first novel, King Rat (1962).

Clavell had planned to be a Naval officer, like his ancestors going back at least to John Clavelle who fought at Trafalgar. But a motorcycle accident left him with a limp and out of the navy. After a stint as a salesman, he wrote a TV pilot that brought him to the U.S. in 1953, and launched a long career in the movie industry. His first screenplay was the 1958 version of The Fly. Watusi followed, along with Five Gates to Hell, which Clavell wrote, directed, and produced.

His remarkable range as a writer-director first revealed itself with Sidney Poitier’s 1967 film hit To Sir, With Love (also made into a TV movie in 1974). The Poitier film was nominated for three major awards, including the Directors Guild of America’s Outstanding Directorial Achievement. He penned the screenplay for The Great Escape, a factually based movie of Allied prisoners’ daring plans to get out of a Nazi prisoner of war camp, which starred Steve McQueen, James Coburn, Richard Attenborough, James Garner, David McCallum, and Charles Bronson. Clavell’s script was nominated for the Writers Guild of America’s award for Best Written American Drama in 1968.

Clavell finally won an award, a 1981 Emmy, for his TV mini-series Shogun. (I remember being so excited about seeing it that I ran out and bought my first color TV!) A later novel,Noble House, also was made into a mini-series starring Pierce Brosnan and Tia Carrera, along with many notables like Denholm Elliott and John Houseman.

But Clavell remains best known for his work as a novelist, which began during a Hollywood writer’s strike in the early 1960s. Almost twenty years after his release from Changi, he had just started talking about his experience when his wife said, “Why don’t you write a novel about it?” Unsure how to write novels, he seized upon Othello’s resentful, envious Iago as an inspiration, and King Rat’s first line spilled out. “‘I’m going to get that bloody bastard.’ And so, once I started, it came out in a tremendous rush.”

King Rat (1962)

In a 1986 interview, Clavell said that his experience in Changi was “as close as you can get to being dead and still be alive.” King Rat recounts life—so to speak—in this place between life and death:

Changi was set like a pearl on the eastern tip of Singapore Island, iridescent under the bowl of tropical skies…[C]loser, Changi lost its beauty and became what it was—an obscene forbidding prison…[N]ow, in the cells and in the passageways and in every nook and cranny lived some eight thousand men… These men too were criminals. Their crime was vast. They had lost a war. And they had lived.

As are all his later books, King Rat is excellently plotted and highly suspenseful, its characters sharply and colorfully drawn, the details exact and realistic. What makes it singularly fascinating is Clavell’s picture of how different men faced this gruesome experience.

Clavell vividly depicts the squalid conditions and brutal treatment meted out by the Japanese. Preserving their dignity and refusing to be cowed by their captors are the British officers’ primary motives—in the face of awful enfeeblement from chronic dysentery, malaria, and a host of other ailments. Repeated conflicts between the Allied soldiers and their Japanese keepers, resulting in incomprehensible prisoner punishments, dramatize the clash between Anglo and Japanese values.

Also, through Peter Marlowe, a British flight lieutenant and stand-in for Clavell, the author explores British discomfort with the American entrepreneurial spirit, embodied by the book’s title character, Corporal King:

They always shared what they could find or steal or make. Max and Dino were a unit. And it was the same throughout the world of Changi. Men ate and trusted in units. Twos, threes, rarely fours. One man could never cover enough ground, or find something and build a fire and cook it and eat it—not by himself….Only by mutual effort did you survive. To withhold from the unit was fatal, for if you were expelled from a unit, the word got around. And it was impossible to survive alone. But the King didn’t have a unit. He was sufficient unto himself.

Marlowe comes from a purely military English family. He knows almost nothing about trade and business; his life has revolved around duty and honor. So he finds “the King” fascinating. He’s not sure what to make of the American’s expert trading with the Korean guards and Chinese suppliers, offering Mount Blanc pens and diamond rings in exchange for the food, clothes, and medicine the prisoners desperately need. Without envy, but with growing wonder, he tries to understand King’s outlook and learn from it.

Is his wheeling and dealing in this “lifeboat” situation taking unfair advantage of the others? Or is King a life-saver, able to motivate others and cleverly acquire what they all need to survive? Is it wrong that he believes in making a profit in the process?

While Marlowe ponders the King’s ethics, he comes to respect the man’s ability to seize opportunities and make things happen while everyone else struggles on the edge of survival. “‘Damned if I know how you do it,’ Peter Marlowe said. ‘You work so fast.’ The King replied: ‘You got something to do and you do it. That’s the American style.’”

For his part, the King recognizes Marlowe’s difference from the first moment. “His face was craggy, and though he was Changi-thin, there was a grace to his movements and a sparkle about him…[The King] listened to the rich laugh and knew it was a rare thing. When this man was laughing, you could see that the laugh came from inside. This was very rare. Priceless.”

By contrast, Lieutenant Robin Grey, provost marshal of Changi, despises Corporal King, the American who somehow manages to be healthy, well-fed, and clothed while everyone around him can barely hang on: “‘I’m going to get that bloody bastard if I die in the attempt.’ Lieutenant Grey was glad that at last he had spoken aloud what had so long been twisting his guts into a knot.”

“Nobody gives me nothing,” King objects. “What I have is mine and I made it.” But Grey dogs the King incessantly, with bilious hatred for his rule-bending and his overflowing vitality—hoping, planning, scheming to catch him breaking this rule or that, so he can throw King in the Japanese jail and see him rot.

Unsurprisingly, Grey hates Marlowe as well. Coming from the lower classes, Grey personifies English class envy and social ambition, mistaking Marlowe’s self-confidence for mere upper class snobbery, yet secretly, jealously wishing to be like him. For his part, Marlowe despises the small-minded, vindictive, and senselessly bureaucratic Grey. “You’re such a goddam snob, Grey, when it comes down to it…[The Americans] think that one man’s as good as another.”

King Rat was made into a 1965 movie starring George Segal as Corporal King and James Fox as Peter Marlowe.

Clavell followed King Rat with his blockbuster Tai Pan (1966), the next in his “Asian Saga.” That series included Shogun (1975), Noble House (1981), Whirlwind (1986), and Gai-Jin(1993). I also found a book called Escape, which appears to be the love story from Whirlwindas a stand-alone novel. Before he died in 1994, Clavell wrote two children’s books, The Children’s Story (1981) and Thrump-o-Moto (1986).

Except for the children’s stories and King Rat, these are all enormous novels, most over 1,000 pages long, and offering heaps of factual detail about the countries and cultures in which they are set. To achieve that level of accuracy, Clavell spent about a year researching each, reading histories and sociological accounts, and living in the settings. Many of his main characters are based on real people. The reader rips through Clavell’s stories, yet comes away educated and interested in knowing more about the cultures he reveals.

“I write short stories, they may appear big in size, but they’re four or five novels in one,” he explained. “In return for picking up one of my books, I’m trying to give [readers] value for their money. The goal of writing any novel is creating the illusion that you are reading reality and you are part of it.”

Tai-Pan (1966)

Tai-Pan follows the adventures of the British merchant Dirk Struan during the establishment of Hong Kong as a British Colony in 1841. By means of a blockade and other, more devious means, envious Chinese rulers had effectively curtailed the vast fortunes that British companies, using swift sailing ships, were amassing in China by trading Indian-raised opium. Inventively, the merchants enlist the British government and military to establish the empty, swampy, pestilent island of Hong Kong as British soil and a free trade port.

Vengeance

Against the machinations of his life-time rival, Tyler Brock, Struan struggles to develop his business into the greatest trading company in the East. “In a company or army or fleet or nation there is only one such man—he who wields the real power…[Struan] was Tai-Pan of The Noble House.” “Tai-Pan” means “Supreme Leader,” and The Noble House is based on a real firm, Jardine-Matheson Holdings Limited, a multinational company based in Bermuda.

Struan not only navigates the South China Seas but the alien culture and cut-throat trading habits of the Chinese. Through him, his Chinese lover May-May, and their son Gordon Chen, the reader’s understanding of China and its relation to the West grows.

Shogun (1975)

Clavell developed a fascination for the East, especially Japan, through his experience at Changi. Apparently, his family’s military background enabled him to respect the Japanese Samurai outlook and what some consider the ultimate warrior philosophy of Bushido, in which honor and duty reign supreme.

In Shogun, based on the real adventures of British navigator Will Adams, Dutch sailors searching for new trading opportunities and riches find themselves shipwrecked and then held captive in a small village on the main island of Japan. The sailors are squirreled away with low-caste prostitutes, remaining as filthy and vulgar as ever—all except the ship’s pilot, John Blackthorne, or “Anjin-san” as the Japanese call him. He is taken in by the Kasigi Samurai clan, where he begins his education in Japanese culture and values.

From the first, the Japanese are impressed by his moxie. Blackthorne is introduced to Yabu,daimyo or feudal lord of the region. An antagonistic Portuguese priest, Father Sebastio, translates while Blackthorne considers the situation:

daimyo’s

“The daimyo says hurry up and answer his questions” [said the priest].

“Yes. Of course, I’m sorry. My name’s John Blackthorne. I’m English, Pilot-Major of a Netherlands fleet.”

“Fleet? What fleet? You’re lying. There’s no fleet. Why is an Englishman pilot of a Dutch ship?”

Blackthorne decided to gamble. His voice abruptly hardened and it cut through the morning warmth. “Que va! First translate what I said, Spaniard! Now!”

The priest flushed. “I’m Portuguese. I’ve told you before. Answer the question.”

“I’m here to talk to the daimyo, not to you. Translate what I said, you motherless offal!” Blackthorne saw the priest redden even more and felt that this had not gone unnoticed by the daimyo. Be cautious, he warned himself. That yellow bastard will carve you into pieces quicker than a school of sharks if you overreach yourself.

“Tell the lord daimyo!” Blackthorne deliberately bowed low to the platform and felt the chill sweat beginning to pearl as he committed himself irrevocably to his course of action.

Unbeknownst to the Anjin-San, he is caught up in the epic conflict of rival Samurai clans which resulted in the domination of Japan by the Tokugawa Shogunate for centuries. The novel’s Toranaga is a thinly veiled, romanticized version of the real samurai Tokugawa, whose Shogunate remained in control from 1603 to the Meiji Restoration in 1865. As in all Clavell novels except for King Rat, a powerful, beautiful, brilliant love interest deeply figures in the plot. In this case, it is Mariko, a high-born Samurai lady turned Christian who interprets the Anjin-San’s speech while she captures his heart. In addition to valuing her translating skills, Toranaga finds her useful for her deep strategic wisdom, integrity, and bravery as well.

I came across Shogun after having made a brief study of Japan by reading such sociological classics as Ruth Benedict’s Patterns of Culture and Arthur Koestler’s The Lotus and the Robot. Shogun helped me understand far more about Japanese culture and values than anything I’ve read before or since. Not only does Clavell jam-pack his novels with information, he is an unusually clever teacher, as well.

During the first part of the book, I thought the main hero was the Anjin-San. Only about half-way through did I realize that Clavell had educated me about Japanese values through the eyes of the Anjin-San so that I could understand and appreciate Toranaga. For example, in one of the first scenes, Blackthorne encounters the violently bizarre ways of the Japanese when Omi-san, the samurai in charge of the village, interviews him. A Jesuit priest interprets:

“Wakarimasu ka?

“He says, ‘Do you understand?’”

“What’s ‘yes’ in Japanese?”

Father Sebastio said to the samurai, “Wakarimasu.”

Omi disdainfully waved them away. They all bowed low. Except one man who rose deliberately, without bowing.

With blinding speed the killing sword made a hissing silver arc and the man’s head toppled off his shoulders and a fountain of blood sprayed the earth. The body rippled a few times and was still. Involuntarily, the priest had backed off a pace. No one else in the street moved a muscle. Their heads remained low and motionless. Blackthorne was rigid, in shock.

Omi put his foot carelessly on the corpse.

“Ikinasai!” he said, motioning them away.

The men in front of him bowed again, to the earth. Then they got up and went away impassively.

By page five hundred, I understood Omi-san’s motives implicitly. When I finally “met” Lord Toranaga, the central hero of the book, I could sympathize with him instead of despising him. Had I been introduced to him in the beginning, I think I would have been revolted by his actions rather than appreciate his integrity to his own code of values.

I was so swept up in the tale, which I often read while commuting to and from Manhattan, that I frequently found myself muttering Japanese words on the Penn Station platform. And I haven’t been alone. In the Sunday New York Times Book Review section, a writer said:

Shogun

Noble House (1981)

While his other novels dramatize the clash between authoritarian cultures and individualist, Anglo-world heroes, Noble House most directly depicts the conflict between individualism and collectivism. The madly raucous markets and remarkable culture of Hong Kong’s unfettered capitalism during the 1960s contrasts sharply with the devious, totalitarian world of the Red Chinese and ruthless Soviet spies. A rush on gold, a wildly swinging, unregulated stock market, and opportunities galore abound for Ian Dunross, the sharp trader-descendant of Dirk Struan (depicted in Tai Pan)—as well as for people at every level of Hong Kong society, from cleaning ladies to jockeys and military officers.

“Dunross juggles international concerns for profit and protects free enterprise from the Soviets and the British Labour Party,” literary analyst Gina MacDonald summarizes. “He supports dependents, friends, and relatives, assures ‘Old Friends’ status with the mainland Chinese, and fulfills obligations assumed by Noble House a century before.”

Not only relatives from previous stories, but even Peter Marlowe and Robin Grey from King Rat return as substantial characters. Clavell also introduces formidable American entrepreneurs Linc Bartlett and gorgeous Casey Tcholok, who figure in Dunross’s struggle against perennial rival Tyler Brock, descendant of the original Noble House nemesis.

Whirlwind (1986)

Of the thirty intricate plotlines in Noble House, one leads to Whirlwind, Clavell’s novel of the Iranian Revolution in 1979. Descendants of Dirk Struan are once again at the center of the strife as they desperately work to protect the people and property of their branch of the Noble House, S-G Helicopters, which services the oil fields. Simultaneously, trading descendants of Shogun’s Toranaga strive to gain oil and gas concessions in the Persian Gulf. “Whirlwind” is the code name for S-G’s escape plan, taken from “whirlybird,” English slang for helicopters.

Whirlwind can deeply educate the reader about world events as much today as it did after the Iranian Revolution. However, where Japanese and Chinese readers were astounded at how accurately and positively Clavell portrayed their cultures, Clavell was not able to make the culture, values, and Islamic mind-set of Iran as comprehensible and sympathetic.

Regardless, it is still a worthwhile tale and garnered Clavell a $5 million dollar fee, selling four million copies in the U.S. alone. As in all his novels, Clavell expertly creates a complex, multi-layered plot, combining action, romance, heroism, brutality, tumultuous historical events, and a great descriptive style—all in the great tradition of the nineteenth-century romantic novel.

Gai-Jin (1993)

Clavell brings together elements of Shogun and Tai Pan, as well as King Rat, in his last novel.

Gai-Jin opens in 1862 with the shocking attack on a group of Europeans by zealous ronin—rogue, clanless, displaced Samurai—near the European settlement in Yokohama. The roninoppose the massive social change wrought by Commodore Perry’s opening of Japan to the West in 1854, and fanatically uphold the static, highly structured society of the previous 300 years. They seek to expel the detested “gai-jin”—foreigners.

Malcolm Struan, heir to the Noble House, struggles to keep his leadership while steering his company on a treacherous but exciting voyage through Japanese society. He strives to take advantage of the enormous trade opportunities between Hong Kong, China, Japan, and the West. Ultimately, his fate rests in the hands of a beautiful young French woman, Angelique Richaud.

Amidst terrorism, espionage, romance, and trade, Gai-Jin depicts the Japanese quandary at encountering Western culture. Since the Japanese had long believed themselves descended from the Sun god, and the highest culture on earth, they are shocked to find out that the rough, uncivil, filthy Europeans are their technological superiors. But they don’t waste time. Many ambitiously learn from the West so they can again dominate—especially the Shogun, Toranaga Yoshi, descendant of the original Toranaga. The reader of Shogun has an advantage here, being intimately familiar with Japanese culture, values, and thinking, while readers of Tai-Pan and King Rat will enjoy the way Clavell interweaves elements and characters from those books into this one.

Clavell in Context

Modern in many respects, James Clavell’s work echoes British adventure classics likeTreasure Island, King Solomon’s Mines, Robinson Crusoe, and Two Years Before the Mast,but with greater depth of character and lavish historical details. He specializes in the clash of cultures, while his individualist heroes learn deeply from their encounters by independently experiencing and judging foreign situations and people.

Business people are heroes of every Clavell novel. For that reason, I wondered for years whether he had been influenced by that famous literary champion of capitalism, Ayn Rand, who romanticized the lives and careers of business people.

Then one day I came across an online auction of books from Rand’s personal library. Inside a copy of his newly published novel Noble House, according to the auction description page, James Clavell had written this inscription to the author of Atlas Shrugged:

“This is for Ayn Rand/ –one of the real, true talents on this earth for which many, many thanks/ James C/ New York / 2 Sept 81.”

Further on the auction page, I found that Clavell’s editor had sent Rand a copy of The Children’s Story, also printed in 1981, with a note on the letterhead of Delacorte Press asking her to read the book and share her response.

So much made sense now!

Clavell’s genius at revealing the Eastern mind—and the similarity of some of his themes to Rand’s—has not gone unnoticed in academe. In 1996, Loyola University professor Gina MacDonald published James Clavell, A Critical Companion as part of Greenwood Publishers’ “Critical Companions to Popular Contemporary Writers” series. Intended as a teacher’s guide for high school and college courses, the book analyzes his novels in multi-leveled literary detail and includes a well-researched biographical section. MacDonald even compares Noble House to Rand’s Anthem and notes that Clavell’s books are not only adventures and romances but novels of ideas as well—through their repeated exposition of clashes between the individual and the collective and the conflict between capitalism and authoritarianism. I found the book to be a valuable resource, and I hope that it is used frequently in schools, which would bring more readers to Clavell.

That is important because far too many contemporary books for young people revolve around dysfunction, personal disaster, and ineptitude—if they have much of a story at all. Wouldn’t projections of life as a thrilling drama, with conflict, struggle, and triumph, offer far better food for their inchoate souls?

Meanwhile, here’s hoping that someone in the movie industry turns Whirlwind or Gai-Jininto a film, helping to re-ignite broader interest in this marvelous author.

http://www.atlassociety.org/cth–1916-James_Clavell.aspx

Hawley’s Heroes and the Romance of Business

Imagine a novel whose mysterious main character you do not meet until page 236. He is reviled by some for his greed and destructiveness, revered by others for his generosity and remarkable creativity. The plot revolves around discovering who he is and what he stands for. Toward the end of the story, he makes a speech about the meaning and glory of business.

No, this isn’t Atlas Shrugged. It’s Cash McCall, published in 1955—two years before Atlas. Post Tags

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Its remarkable author, Cameron Hawley, was a business executive for many years before he published his first novel. Born in 1905 to a frontier family in South Dakota—his grandfather was an Indian scout who wore buffalo skins—Hawley began writing state-wide syndicated columns in high school. He worked his way through the South Dakota State College of Agriculture and Mechanic Arts as a sports and magazine writer, as well as working in carnivals and tent shows.

After graduation, Hawley was an advertising executive in Minneapolis for a few years before a twenty-four-year stint with the Armstrong Cork Company in Lancaster, Pennsylvania. He lived there on a family farm, “Buttonwood,” known for its Aberdeen-Angus breeding herd. According to an old Cash McCall jacket cover, his wide-ranging interests included “good food, field dogs, saltwater cruising, and duck shooting on Chesapeake Bay.”

At Armstrong, Hawley gained an intensive knowledge of business and industry by working in diverse areas of the company, from product development and testing to marketing. Throughout the 1940s and ’50s, he penned numerous short stories and nonfiction pieces in his spare time for top publications, such as the Saturday Evening Post, Good Housekeeping, and McCall’s.

After retiring from Armstrong and business in 1951, he published his most famous business novel, Executive Suite, the following year. Over the course of two decades, Hawley published three more: Cash McCall (1955), The Lincoln Lords (1960), and The Hurricane Years (1969, the year he died)—all of them about the drama of business.

Cameron Hawley’s books are realistic page-turners about the romance and drama of business, and were favorite business school texts as recently as 1986. His stories vitally intertwine sharp-eyed detail about executive life with a remarkably vivid descriptive style, whether he’s sculpting the form of a restored seventeenth-century plantation or detailing the social and emotional interplay between characters. His beautifully, intricately drawn characters give his tales depth. He cleverly divides his stories into subplots about their lives, passions, and ambitions, then weaves them back together for the climax. Love and romance are seamlessly blended with business as essential elements in each story.

Executive Suite opens with a gut-wrenching, theme-setting scene that propels the plot into motion. During a trip to New York City in search of a second-in-command, Tredway Corporation’s president, Avery Bullard, dies unexpectedly of a brain hemorrhage, leaving five vice presidents and no one in charge. Thereafter, the engaging, suspenseful story depicts the conflicts, the collaborations, and the jostling for power among the vice presidents over two days while exploring the question: What type of person should be president of the company?

Intrigue, blackmail, and plot twists galore keep the reader riveted until the climax in the Tredway Corporation boardroom, where the characters argue over the meaning and purpose of business. Don Walling, the hotheaded young vice president for design and development, enlightens all with his recollections of Avery Bullard, a man who

was never much concerned about money for its own sake. I remember his saying once that dollars were just a way of keeping score. I don’t think he was too much concerned about personal power, either—just power for power’s sake. I know that’s the easy way to explain the drive that any great man has—the lust for power—but…the thing that kept him going was his terrific pride in himself—the driving urge to do things that no other man on earth could do. He saved the company when everyone else had given up. He built a big corporation in an industry where everyone said that only small companies could succeed. He was only happy when he was doing the impossible…. [H]e never asked for applause and appreciation—or even understanding. He was a lonely man but I don’t think his loneliness ever bothered him very much. He was the man at the top of the tower…that’s what it took to satisfy his pride. . . . The force behind a great company has to be more than the pride of one man; it has to be the pride of thousands. You can’t make men work for money alone—you starve their souls when you try it, and you can starve a company to death the same way.

Hawley’s second novel, Cash McCall, stirred great public interest when it was published in 1955. Featured in a special presentation of Life magazine, it was also a Literary Guild Selection. In the story, a mysterious figure roams the land, buying up failing enterprises and turning them around to make a fat profit. “[I]s he really the sharp-dealing vulture that rumor makes him? Or is he only exercising the right of free enterprise that we all say is the very foundation of our American way of life?” asks the dust jacket on my 1955 copy. Although it does not have Executive Suite’s breathtaking opening, it’s just as spellbinding a story, with the suspense of its mysterious hero to boot.

Once again, Hawley’s soul-searching characters ride a wave of personal development through exciting action set in the world of business and love. He skillfully blends the business and the personal, the abstract and the particular. For example, here he examines the relation between law and morality:

gentleman

morally

legally

Although Cash McCall was published before Atlas Shrugged, the parallels are eerie. In addition to its mysterious hero—the force behind important changes in the world and the book’s deeply informed pro-business stance—the novel also has a remarkably similar panoply of good and bad characters.

Hawley’s last two books are not quite as Romantic in the stature of their characters, but are excellent reads, nonetheless.

Published in 1960, The Lincoln Lords follows an out-of-work older executive and his wife who are struggling to maintain the appearance of money and status while desperately searching for a new opportunity. Here Hawley examines the psychology of leadership and its effect on organizations.

He starts by artfully delving into universals about the distressed mentality of a man out of work. Lincoln Lord is a man at loose ends; he hardly knows what to do with himself or how to keep his sense of self together without his job. Lord isn’t a creative dynamo as is the hero in Executive Suite. In fact, some would find him distastefully pandering to social convention. However, during the course of the story, the reader discovers Lord’s special abilities as an organizer and manager, which redeem him when the opportunity arises:

But there was no need for concern. He had something to say to everyone. And his simplest words seemed a magical incantation. Even those who had already been introduced still stood closely bunched around him, magnetically held, their eyes so firmly fixed upon him that she could stare directly at them without being noticed. This was no new phenomenon, she had seen it happen before; yet it was still difficult to understand why so many people would instantly pledge their loyalty and support to a man about whom they knew nothing except that he had recognized their names and offered some scrap of information about them. Their faces were charged with hope, with expectancy, with the promise of good fortune that everyone always seemed to find in Lincoln Lord’s very presence.

Yet Lord is a realistic man: he knows he’s no creative genius, and even doubts his own value. His talents lie elsewhere:

As Lincoln Lord practiced it, corporate management had been far more a matter of selection than of creation. He had never been, nor tried to be, a source of imaginative thinking. He could, perhaps, have trained his mind to work more naturally in that direction had he not noticed, as early as his student days at Chesapeake College, that the man of ideas usually had difficulty getting along with his associates. Later he had been warned by observation that a general management executive was rarely capable of fairly judging the work of another man’s idea when it had to be weighed against a brain child of his own. Thus he had come to accept the presidential function as that of a judge and arbiter who solved any given problem by selecting from all of the ideas that flowed up to his desk the one that promised to be the most practical and surely productive. It was a workable system and, applied with the skill that he had developed, a highly effective one. Its employment was, however, dependent upon one prime requirement—there had to be that flow of ideas. Without it, he was a craftsman with nothing to work upon, an arbiter with nothing to decide, a judge with no case before the court.

Hawley shows Lord’s genius at recognizing value in other men and ideas, and integrating them to creative, productive purposes. Knowing how to put great ideas to work is one of the supreme values of the executive, as celebrated by the proclamation of Lord’s African-American cook: “You know what Lizzie Pearl does when that call comes ’bout Big Charley [going back to work]?…‘Glory be to the God Jehovah!’ And what I says to ’em is that they better be singing ‘Glory be to Mr. Lord!’”

The Lincoln Lords also contains the most autobiographical character in Hawley’s corpus, down to his red hair: Brick Mitchell. Mitchell is the idea man, the creative writer who observes the actions and interplay of those around him in exquisite detail, but who needs a Lincoln Lord to rein in and direct his wild imagination.

The Hurricane Years, Hawley’s final novel, opens with a gripping description of a heart attack—from the executive-victim’s point of view. It explores the physical and emotional effects of executive Judd Wilder’s dedication to his high-stress job. Laid flat on his back for weeks by the illness, Wilder is forced to look at who he is and reconsider what is important in his life. Meanwhile, having run away to Paris from her discontent, loneliness, and alienation, Wilder’s wife, Kay, takes an emotional journey to a new life on her way back to the States to care for Judd.

Although the lion’s share of the story transpires while Judd is in the hospital, the action eventually snakes back to where it started, with the drama of business—but with a twist. Kay becomes intimately tied to Judd Wilder’s business world, thereby gaining entrance to his deepest personal self. Once again, Hawley provides an engrossing read, with plenty of drama and character detail.

In all his books, Cameron Hawley frames business as a vital, creative activity that by its nature demands—but does not always get—the best.

In the first pages of Executive Suite, Hawley diagnoses a problem creeping into business in the 1940s and ’50s: the rise of materialism. The reader is allowed to share Avery Bullard’s inner thoughts about Pilcher, a candidate from a competing company whom he’s considering for the recently vacant position of executive vice president:

Yes, Pilcher was a money-man. They were a type. It was easy to spot them. You could always tell one by that cold fire in his eyes. It was not the hot fire of the man who would never interrupt a dream to calculate the risk, but the cold fire of the man whose mind was geared to the rules of the money game. It was a game that was played with numbers on pieces of paper…. Nothing else mattered. A factory wasn’t a living, breathing organism. It was only a dollar sign…. Their guts didn’t tighten when they heard a big Number Nine bandsaw sink its whining teeth into hard maple…. When they saw a production line they looked with blind eyes, not feeling the counterpoint beat of their hearts or the pulsing flow of hot blood or the trigger-set tenseness of lungs that were poised to miss a breath with every lost beat on the line.

Although materialistic, status-driven characters show up from Hawley’s first novel, they reach new prominence in the last two. Perhaps this was a natural evolution in the themes he explored, but I have to wonder whether something else was at play. Had Hawley noticed a change in the culture, away from the more idealistic view of businesses as engines of greatness, and toward one casting them as mere money machines? Did the New Left’s drumbeat during the sixties wear down businessmen’s self-image so that, by the decade’s end, they too had swallowed the idea that business was nothing but materialistic greed?

Surely, Hawley’s hawk-like eye for social and cultural detail would have noticed such a trend, and a 1952 Time article reveals Hawley’s thoughts about it: “Some of his reviewers, he says, were baffled by Executive Suite: they were so accustomed to caricatured businessmen that they kept looking for the tongue in Hawley’s cheek. Hawley is not discouraged; he is now working on another business novel, and thinks that ‘it will take four novels to break down the feeling that any book about business must necessarily be satire.’” But even theTime article acknowledges the conflict between the “money men” and the entrepreneurial type, ever looking for new frontiers to conquer.

In contrast to the materialists, Hawley emphasizes the importance of the creative individual, spotlighted in the following exchange from Executive Suite. Pilcher, the “money man,” considers taking over Tredway with his boss, Steigel, a septuagenarian who built their company from nothing.

[Says Pilcher:] “A lot could be done…excellent production facilities but inadequate management. The real trouble, of course, is that Bullard’s running a completely one-man show.”[Replies Steigel:] “My boy, you are a good lawyer—you know the law. Also you are a good financial man—you know stocks and bonds. I know something, too. I know companies. All my life I watch companies. I want to know why they are a success. Always it is the same answer. You hear, always the same answer—always one man. You remember that, Mr. Pilcher. Always when you find a good company it is what you call a one-man show.”

Hawley’s individualism runs deep, typified by Lincoln Lord’s comment, “It’s always the man that counts, not the label you put on him.” And dollars, as Avery Bullard used to say, “were just a way of keeping score.” The thing that kept him going was “his terrific pride in himself…. He was only happy when he was doing the impossible—and he did that only to satisfy his own pride….”

Or consider the passage in The Lincoln Lords where Brick Mitchell discusses entrepreneur Adam Quincy with financier Anderson Phelps:

“Well, all of those Washington schemes were red flags to Mr. Quincy—he hated Roosevelt as if he were the devil himself—and so he fought anything and everything that came along.”

“A rugged individualist, I take it.”

“As rugged as they came.”

At one time, I was convinced that Hawley must have been influenced by Rand, perhaps through The Fountainhead. On the hunt for clues, I called his widow, Elaine Hawley, who still lived in Lancaster, Pennsylvania. I asked whether she knew if Mr. Hawley had been a fan of The Fountainhead, and I found out: Not as far as she knew, and she didn’t even remember seeing the book around!

Yet the parallels are intriguing: the speeches lauding businesses as great creative endeavors; the lionizing of the “great man” of business by the good characters; the envy and sniping toward him by the evil ones; the ideological and psychological content of specific scenes. Hawley even has a character named “Kira” in The Lincoln Lords. Is it the logic of Hawley’s and Rand’s shared ideas, or is it something more?

Hawley was a master at exquisite description, whether of a physical setting, or a character’s inner state, or the way one character observes another. “Maggie Lord noticed that the blue sky of the morning had lost its pristine polish, scummed to grayness by a cirrus film,” he writes in a typical passage. Likewise, his great ear for stylized dialogue with a realistic tone conveyed so much about the first half of the twentieth century. Watch him capture the starry-eyed admiration people had in that day and age for remarkable businessmen: “Sure, honey, that’s old Bullard himself up there right now. They say he never goes home. Some nights he works right through. You know what? The other day I saw him getting out of his car. I swear to God I was so close to him I coulda reached out and touched him!”

What a difference from today!

Moreover, Hawley peoples his stories with an array of interesting characters. In Executive Suite, they range from Bullard himself to his “best friend,” the Italian immigrant who operates the executive elevator at Tredway. Luigi bursts with pride at his job and, the consummate Latin, cries at Bullard’s funeral. Erica Martin, Bullard’s executive secretary, illustrates the curious position of the highly intelligent woman of the time, embodying the changing views of women and work.

His main characters are remarkably purposeful, honest, and responsible, carefully considering the right thing to do, and often commenting on inappropriate behavior—like Steigel, who rebukes Pilcher for considering a shady stock scheme with the words, “There are some ways it don’t seem right to make money.” And women like Maggie Lord and Mary Walling stand not behind but beside the executives, sharing in their struggles and their triumphs; they are major forces in every story.

Hawley deeply grasped and conveyed the special abilities of the great, creative entrepreneur. Consider a passage in which a college dean, expert in seventeenth-century history, speaks of a food baron who decided to restore his property to the plantation it once was:

What had so impressed him about Adam Quincy was that in two short years the old man had made himself, by driving application and an extraordinarily intense concentration of interest, a first class authority on seventeenth century life, so well informed that he could rarely if ever be bested in an argument.

He draws portraits of great businessmen as more than mere money-grubbers—from his pen they emerge as remarkable, many-sided, capable geniuses whom no one completely understands, but many love:

“Don’t worry about it, my dear,” Julia said. “You’ll never understand him completely. Don’t try. You’ll be happier if you don’t. He’ll be happier, too. Not understanding will make you very lonely sometimes, Mary—when he shuts you away behind a closed door—when you think he’s forgotten you—but then the door will open and he’ll come back and you’ll know how fortunate you were to have been his wife.”

Hawley’s novels so speak to the reality as well as the romance of business that they often have been used in business school courses, even as they have appealed to a wide public.

And they still can make an impact. A few years ago, I gave Cash McCall as a gift to a couple hosting me on a trip to Atlanta. Little did I know what its effect could be. The book so vividly reinforced the value and effectiveness of character in business, it inspired my hosts to seek out good businesses ruined by unethical practices that they could buy and turn around.

Since publication, Executive Suite has been translated into fourteen languages. My 1986 copy was published as part of the Dell Publishing “Delta-Diamond Library Gems of American Fiction with Enduring Appeal.” Executive Suite was made into a 1954 movie as well, with a huge cast of notables: William Holden, June Allyson, Walter Pidgeon, Barbara Stanwyck, Fredric March, Nina Foch, and Dean Jagger star; Robert Wise directed and John Houseman produced this MGM classic, which recently aired on American Movie Classics. It is also available on video. Holden is great as the firebrand Don Walling, and the script sticks closely to the story and to Hawley’s actual words. Warner Brothers made Cash McCall into a movie in 1960, also now available on video. Produced by Henry Blanke and directed by Joseph Pevney, it stars James Garner and Natalie Wood, and among its other stars includes Dean Jagger once again and Edward G. Marshall.

Unfortunately, all of Hawley’s books are currently out of print, although available inexpensively through used-book sources. Perhaps republishing them is an opportunity waiting to happen?

Cameron Hawley made the life-and-death drama of business palpable. Sharing the fears, frustrations, and achievements of executives and factory workers alike, readers come away from his works experiencing the importance and romance of business. Having reread many selections from his books for this article, I am bitten anew by the Hawley bug and plan to immerse myself in his novels again.

http://www.objectivistcenter.org/cth–1836-hawleys_heroes.aspx

Old-Style Heroism in ‘Have Gun, Will Travel’

Can’t find anything good on television today? Step into the world of an honest-to-goodness cowboy hero, where the outlaws get caught and good always triumphs over evil.

Imagine a gunfighter with a strategic intelligence akin to General MacArthur, the ability to quote Pliny and Aristotle knowledgeably, the sensitivity of a poet, the physical skill of a Samurai, and inviolable integrity and honor.

This is what you get in Paladin, the hero of Have Gun, Will Travel, a 1950s television series set in the time period following the Civil War.

When working as a gunslinger, Paladin always dresses in black from head to toe — and he’s a mighty cool customer. He uses his gun sparingly, instead preferring to reason his way out of the problems and danger he chooses to face for a living. He’s also admirably rakish, ever complimenting the ladies in a courteous manner bordering on cheekiness.

Paladin spends his leisure time playing chess, smoking cigars and accompanying beautiful damsels to the opera from his base of operations, the luxurious Hotel Carlton in San Francisco. Hey Boy, the Chinese porter of the hotel (then known as a “coolie”) and friend of Paladin, often brings him a set of newspapers from which Paladin gleans information and ideas for his work as a hired gunslinger — at the rate of $1,000 per day. Imagine what a fortune that was in those days! It is equivalent to over $105,000 in today’s dollars.

Luckily for us, the first season (1957) of this early black and white TV Western was recently released on DVD. Creators Sam Rolfe and Herb Meadow wanted to create something unconventional with this series, so they used a number of new writers who would later go on to be luminaries of television and film.

Gene Roddenberry, creator and writer of the original Star Trekseries, wrote 23 episodes of Have Gun, Will Travel, garnering a Writer’s Guild award for one of them. Irving Wallace, famed for his book The Agony and the Ecstasy, about Michelangelo, as well as The Man, about the first African-American president, also wrote for the show, as did Sam Peckinpah of The Wild Bunch. And they packed a wallop of a story into one half hour.

There are 39 episodes in the DVD set — it was a long season!

Show of Force, a typical story, opens with Paladin reading a newspaper article about two ranchers, Martin and Vasquez, who are fighting over a piece of land. This prompts him to take out his “business” cards, bearing his trademark of a white knight from the game of chess (a ‘paladin’ from Arthurian legend) and the imprimatur:

Have Gun Will Travel
Wire Paladin San Francisco

He sends a card to each of the ranchers. Next, we see him driving a wagonload of antique rifles he’s won in a poker game to Rancher Martin’s. What ensues is a fascinating negotiation between Paladin, Martin and then Rancher Vasquez, who ends up buying the rifles for what he thinks they are worth — after he uses them to fight Martin.

Paladin exquisitely controls the violence between these two men with his chess-like reasoning and rock-solid moral certainty. The ending is unexpected — and just, as always.

The theme of No Visitors offers an interesting perspective on religiously-motivated violence, and one that is particularly poignant in the present day. Paladin seeks help for a woman and sick infant he finds in the wilderness. A religious fanatic has whipped the nearby town into a frenzy, claiming that God told him the mother and child have typhoid. The townspeople will not let them into the town for a medical examination, nor for care by a doctor. With a combination of courage and reason, Paladin protects the woman and infant, as well as the female doctor treating them (played by June Lockhart).

In Hey Boy’s Revenge, Paladin displays his deep individualism. He discovers that Hey Boy has gotten himself imprisoned while trying to investigate his brother’s death in a railroad camp. Knowing that the slight, unassuming Hey Boy will get himself killed trying to avenge the murder, Paladin stands in for his friend and uncovers terrible corruption as a consequence.

Paladin’s character, played by Richard Boone, carries the lion’s share of the show. (Interestingly, Boone was a descendent of the legendary Kentuckian Daniel Boone.) With a big-nosed, pock-marked face, he reminds the viewer more of Cyrano than Sir Lancelot, but he has the presence to play either.

Towards the middle of the first season, an extra scene featuring the Ballad of Paladin was added to the end of every show. As Paladin rides away through the countryside, Johnny Western sings a memorable melody:

“Have gun, will travel reads the card of a man
A knight without armor in a savage land.”

Written by Western, Boone and Rolfe, the ballad was a hit in its own right — and I can see why. After every show, I end up whistling it for the rest of the day!

Deservedly, the show was a hit from its first year, ranking in the top five shows for four years running. The DVD set is available through Amazon and other venues, and the quality of the picture and sound are excellent. With five more seasons in the library, I’m hoping they release the rest on DVD soon. If so, there’s a lot of enjoyment to look forward to!

http://www.theatlasphere.com/columns/041108-enright-havegunwilltravel.php

The Edge: Features a One of a Kind Movie Hero

I recently came back from teaching 15 and 16 year old boys at Camp Indecon and one of my best classes centered around the 1997 movie, The Edge. We intensely discussed the film’s story and characters, and the meaning of many scenes of dialogue. This film features an amazing hero and my campers wanted to understand him.

Written by David Mamet, directed by Lee Tamahori, the film stars Anthony Hopkins as a billionaire on vacation in Alaska who gets lost in the wilderness with two ‘friends.’ He must find his way back while fighting off a Kodiak bear – and one of his ‘friends’ who’s after his wife and his money. Alec Baldwin plays the other main character, Bob, and Elle MacPherson is Hopkins’ model-wife, Mickey. The gorgeous Alaskan scenery is a perfect backdrop to this drama.

The movie has a gripping, highly plotted story, well-drawn characterizations and sharply written, purposeful dialogue (typical of a playwright). It is a delight of tight construction, meaningful dialogue and foreshadowing. But what I found truly unique was Anthony Hopkins’ character, Charles Morse. I have never seen a character like him in any other movie.

In the story, he’s been coaxed into a trip to Alaska by his wife, who’s on a photoshoot. Although he’s a brilliant businessman, he’s never been in the woods or done anything remotely rugged. He demonstrates his encyclopedic knowledge in an early scene: the lodge owner bets Charles $5 that he doesn’t know what’s illustrated on the back of a paddle that has a panther carved on the front. Charles answers “A rabbit smoking a pipe.” The other characters are amazed that he knows the right answer. He explains the illustration “The rabbit is not afraid because he knows he’s smarter than the panther.” This foreshadows the movie’s action, which amply demonstrates the meaning of this Indian proverb. In the ending scene, Charles and the lodge owner revisit the proverb, which now has a life-changing meaning for Charles.

But Charles’ uniqueness doesn’t lie in his encyclopedic knowledge. It lies in how he uses it. He is the person with the least experience at physical challenges, and yet he is the one that others depend on. He saves lives because he’s always thinking, rational, perseverant and purposeful. He epitomizes what David Kelley calls “The Entrepreneurial Life.” Here’s a transcript of a scene that shows this attitude:

Bob shows the other crash survivors, Charles and Steve, that he inadvertently took with him a piece of paper which would have helped rescuers find them. Bob says “I’m afraid we’re in for a bit of a walk.”
Steve, in an increasingly angry and panicked tone says to Bob “What does that mean? What the fuck does that mean??”
Charles breaks into the argument with: “I once read an interesting book. It said that most people lost in the wilds, they die of shame. “
Steve says in a confused tone “What??”
Charles replies “Yeah, see they die of shame – ‘What did I do wrong, how could I have gotten myself into this?” and so they sit there and then they die because they didn’t do the one thing that would have saved their lives.”
And Steve replies in a petulant, angry tone “And what is that, Charles?”
Charles “Thinking.”

You’ll notice that he’s does two things with these statements: first, he makes an important point to his fellows about what they all should be doing; second, his puzzling statement distracts them from arguing so that they will actually start to think. This is the leitmotif of his character – he keeps his mind on the problems, the many, many problems they encounter navigating the rugged Alaskan wilderness in their attempt to find their way back. He only loses his resolve once and, by that time the other two have learned from him how to coax him back to determination. He is confident, optimistic, extraordinarily fair, kind, generous, magnanimous and yet very realistic. He clearly knows the motives of others and yet is not distracted from his purposes by how he feels about those motives.

One startling course of action requires him to overcomes tremendous fear: killing a Kodiak bear which is stalking them.

He figures out how to do this from an old book received as a birthday present. It has illustrations of Indian ways, including ways to kill a bear with only the most primitive weapons. He resolves to do this even though he’s been seriously scared by a Kodiak bear while in the lodge. To maintain the resolve to kill the bear, he recites adamantly “What one man can do, another can do.” He is a marvelous hero to experience.

Most viewers find Charles last words perplexingly self-deprecatory and just plain wrong: “My friends died saving my life.” But I think they’re perfectly rational and consistent with the whole of his character, situation and actions. I’ll be glad to share my interpretation with anyone once they’ve watched this movie.

Anthony Hopkins is one of the few actors who can convincingly portray high intelligence. What part could he play in the Atlas Shrugged movie? Hugh Akston?

Originally published in The Atlasphere.
http://www.theatlasphere.com/columns/031006_enright_theedge.php

Trained in psychology, Marsha Familaro Enright is a writer

The Montessori Way, by Tim Seldin and Paul Epstein

When I was in grammar school in the late ‘50’s, I loved school. I eagerly looked forward to learning every day. But by the time I was eight I noticed this wasn’t true for everyone. No. In fact, many, many of the other children were confused or defiant or scared or just plain bored. I could understand the confusion of children who were having trouble keeping up with what was being taught – although I didn’t understand why they were having trouble. And I was simply outraged at the kids who got their jollies from picking on other children. But what really puzzled me were the smart kids who just hated to come to school and who caused all kinds of trouble. Why didn’t they find learning fun? Why did they misbehave constantly, rather than focus on their school work? Why were they so bad?! Why was school such a miserable experience for so many of my schoolmates? What was wrong?

I vowed that I would not let this happen to my own future children, and that they would go to a school that they loved. That vow sent me on a decades-long mission to discover a better way of education.

In 1971 I had the good fortune to read an article on the deepest problems of modernist education, in which the author recommended the Montessori Method as a brilliant alternative¹. This led me to read Beatrice Hessen’s article “The Montessori Method,”² and I was hooked!

The deepest insight Dr. Montessori taught me was: don’t blame the children, question your assumptions. In other words, when you see unhappy children, misbehaving in school and having difficulty learning the material, ask yourself: “what should I do differently? What is frustrating that child?” It’s a simple question that any gardener asks when her plants don’t thrive. This is exactly what Maria asked herself in the first years of the 20^th century – and answered by careful, scientific observation of children. And this is the essence of the Montessori Method.

But we don’t seem to have learned that lesson well enough. After twenty plus years of crisis, education pundits are still dithering over what’s wrong. Activists want to throw ever more money into a failing system. And politicians demand we revert to old methods of rote learning and testing. But scientific research shows these very methods are merely mediocre in judging learning, achievement and potential! Ironically, it was the failures of traditional systems that led to the early 20^th century explorations in education of John Dewey, Rudolph Steiner and Maria Montessori almost 100 years ago.

What most parents and even most educators don’t know is that the traditional method of education is based on the factory model. Centuries ago, mainly the rich were educated, because their families could hire private tutors for one-on-one lessons. With the advent of the U.S. as a democratic republic, a need arose for mass education to ensure that citizens had enough knowledge and understanding to effectively participate in a free society. Most people couldn’t afford to hire their own teachers, so factories for learning were set up all around the country. Large numbers of children were taught to learn the same thing at the same time in the same way: letters, numbers, reading and history lessons ‘by the book’. To facilitate mass production in education, children were ranked by the same system as shoes: in grades.³

This helped many to acquire basic skills in reading and arithmetic, history and geography, mathematics and maybe a little science. Bright but poor children were at least exposed to the realms of knowledge through these schools, and many bootstrapped themselves to later success. The well-to-do were able to get a richer education in private schools. However, wherever traditional methods were used, the emphasis was – and is – on acquiring as much information as possible. The systematic growth and development of the individual was usually left to chance.

A century ago, most jobs required rote learning and rote work – in factories and farms. Today is a far, far different story. More than ever, working individuals need to be highly motivated and capable learners, able to find out what they need to know and figure out what to do with that information. They need to be able to think well and to judge complex situations using the latest technology. And they need to interact with people all over the world in the vast global markets.

Most jobs today require knowledge workers, not just arms or legs to put parts on an assembly line. Our factory workers use some of the most complicated, computerized equipment the world has ever seen. The phenomenal productivity of the American worker is made possible by his or her ability to run the complex machines that now do the physical labor. Even artists need to learn technology – for animation, sculpture, film – a whole host of media. How can people of widely varying abilities and intellects get a solid educational foundation of knowledge and still be able to develop their individual gifts to the fullest? How can we expect to consistently nurture capable, knowledgeable, highly motivated individuals in a factory system? What education today needs is a truly innovative approach to individual education.

What’s really needed is right in our backyard, thriving since the early ‘60’s through a grassroots movement but largely ignored by educational theorists. It requires an entirely new way of thinking about education, a way that recognizes and respects the needs of the individual child. And that is the Montessori Way. It is a remarkably dynamic modern approach that’s almost 100 years old!

These are the reasons many more parents and teachers need to understand the Montessori Way. Fortunately, The Montessori Way by Tim Seldin and Paul Epstein has recently been published to help them. This book does a brilliant job of translating Dr. Montessori’s deep insights into 21^st century terms for parents, teachers and educators of all kinds. It relays the Method’s exciting history and successes as well as recent research that supports her findings and the century of experience at Montessori schools around the world.

It shows how Montessori practices enable each individual child to develop his or her own unique powers while respecting others. It illustrates why a good Montessori school is one of the best environments for children to learn the responsibilities that come with freedom and the respect of others that is necessary for true independence.

This book is written in very clear, accessible language, with beautiful illustrations and photos. And it is comprehensive in its scope. Anyone unfamiliar with Montessori should be able to come away from reading this book with a clear picture of what the Montessori Way is about and how it works.

With all its advantages, why hasn’t the Montessori Method swept the country as a model of educational reform? There are several concrete answers to that question which the authors, Tim Seldin and Paul Epstein explore. But one of the deepest reasons is a matter of outlook: To understand the Montessori Method requires a change in thinking as revolutionary as the United States War for Independence.

That war was fought for a new idea of Man: the idea that life was best lived when each human being had the right to determine his own choices and actions, and follow his own path. It was a war for the freedom of the individual over the tyranny of other men.

The Montessori Way requires a similar revolution in thinking about the individual with equally revolutionary consequences. It requires parents and teachers to understand that each child has a principle of self-growth and self-determination within him. This principle will lead him to shrivel or to flower, depending on his educational environment. Just like a garden, if we make the physical and psychological environment serve the needs of the individual child, he will thrive.

It is truly an “Education for a New World.”⁴ Parents and teachers here in the New World and everywhere around the world need it more than ever to help children become productive, effective individuals, capable of working happily at the highest levels of creativity and success. This book should go a long way to showing why the Montessori Way can make that happen.

This book is only available directly from the publisher, the Montessori Foundation in the bookstore of its website,

www.montessori.org

Rand, Ayn. 1971. The New Left: The Anti-Industrial Revolution. New York: New American Library.
Chattin-McNichols, John P., ed. 1983. Montessori Schools In America. Lexington: Ginn Custom Printing. Seems to be out of print, but may be available from Dr. Chattin-McNichols. orThe Objectivist 1966-1971 by Ayn Rand.
William Farish: The World’s Most Famous Lazy Teacher
http://www.ldonline.org/ld_indepth/add_adhd/guide_to_adhd.html
Montessori, Maria. 1946, 1989. Education for a New World. Clio Press: Oxford.