Jonathan Franzen - Farther Away - Essays

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Jonathan Franzen’s
was the runaway most-discussed novel of 2010, an ambitious and searching engagement with life in America in the twenty-first century. In
, Sam Tanenhaus proclaimed it “a masterpiece of American fiction” and lauded its illumination, “through the steady radiance of its author’s profound moral intelligence, [of] the world we thought we knew.”
In
, which gathers together essays and speeches written mostly in the past five years, Franzen returns with renewed vigor to the themes, both human and literary, that have long preoccupied him. Whether recounting his violent encounter with bird poachers in Cyprus, examining his mixed feelings about the suicide of his friend and rival David Foster Wallace, or offering a moving and witty take on the ways that technology has changed how people express their love, these pieces deliver on Franzen’s implicit promise to conceal nothing. On a trip to China to see first-hand the environmental devastation there, he doesn’t omit mention of his excitement and awe at the pace of China’s economic development; the trip becomes a journey out of his own prejudice and moral condemnation. Taken together, these essays trace the progress of unique and mature mind wrestling with itself, with literature, and with some of the most important issues of our day.
is remarkable, provocative, and necessary.
Praise for
:
“[Franzen’s] new collection takes the reader on a closely guided tour of his private concerns… the miscorrelation between merit and fame, the breakdown of a marriage, birds, the waning relevance of the novel in popular culture… Franzen rewards the reader with extended meditations on common phenomena we might otherwise consider unremarkable… the observations [he] makes regarding subjects like cell phone etiquette, the ever-evolving face of modern love and technology are trenchant… With
, Mr. Franzen demonstrates his ability to dissect the kinds of quotidian concerns that so often evade scrutiny… It may be eight years before he releases his next shimmering novel; in the meantime Mr. Franzen seems intent on keeping the conversation going.
at least achieves that.”
—Alex Fankuchen, “Throughout the book, Franzen suggests that storytelling is a way to interpret and relieve our collective suffering — a vehicle for social connection — and that apathy can be challenged with Molotov cocktails of ‘bottomless empathy, born out of the heart’s revelation that another person is every bit as real as you are’… Combining personal history with cultural events and the minutiae of daily life, Franzen evokes Joan Didion’s tone of rigorous self-examination, and [David Foster] Wallace’s wit and philosophical prowess. Whether he is writing about technologies’ assault on sincerity or analyzing Alice Munro’s short stories, what emerges are works of literary theory and cultural critique that are ambitious, brooding and charmingly funny… The essays in
are rigorous, artful devotions navigating morally complex topics. At the heart of this collection are the ways ‘engagement with something you love compels you to face up to who you really are.’ Collectively, they are a source of authenticity and refuge — a way out of loneliness.”
—Kathryn Savage, “Together, the short pieces take a deep, often tangled look at the relationship between writing and self… [Franzen’s] persistent questioning rings genuine and honest… Part of the joy in reading these essays is in their variety: Franzen has thrown together a buffet of essays, speeches, lectures, bits of memoir and journalism, and a few oddballs, like an extended fictional interview with New York State and her entourage (publicist, attorney, historian, geologist)… Each finds a home in the collection because, in the end, each informs Franzen’s capabilities as a writer… The material all fits together as an eclectic mix of Franzen’s fiction-style prose — that plain language rendered rich by its novel construction and telling detail — and a candid, earnest investigation of what makes for great writing. It’s inspiring on two levels: the quality of the writing, and the content about the quality of writing… a collection of thought-provoking, potent essays that rouse a renewed desire to read good books in a culture that is, as Franzen says, marked by its ‘saturation in entertainment.’ The texts are both a testament to and an illustration of what attracts people to books — a delicate play between writer, text, character, and reader that prompts excellent questions and provides surprising answers.”
—Emily Withrow, “
is, from beginning to end, a celebration of love: what provokes it and what endangers it, what joys it brings and what terrors it produces…
takes its title from the New Yorker essay in which Franzen first discussed the suicide of his friend the novelist David Foster Wallace… art elegy, part literary criticism, part travelogue… “Farther Away” is one of the strangest, most powerful documents of mourning that I’ve ever read.
reveals a kinder Franzen, a writer who has no truck with sentimentality but is a clear-eyed defender of sentiment. At one point, Franzen lists the many things that he is against: ‘weak narrative, overly lyrical prose, solipsism, self-indulgence…’ The list goes on. But
is such a wonderful collection because of the things Franzen is for — the ennobling effects of love and imaginative experience, our need to escape from the isolated self and journey farther away, toward other places and other people. Like the best fiction,
charts a way out of loneliness.”
—Anthony Domestico, “Franzen captivates readers whether ranting about such everyday concerns as bad cellphone manners or lamenting the diminishing relevance of the novel or examining the talented, troubled life and suicide of his close friend and literary brother, David Foster Wallace… At his best, Franzen exposes himself. He does so often and unapologetically, with understated humor, level-headed alienation and rare insight, typically at the nexus of self-analysis and self-indulgence.”
—Don Oldenburg, “[Franzen’s] essays are riddled with aphorisms (‘One half of a passion is obsession, the other half is love’) and, surprisingly, humour (theory and sex prove incompatible bedfellows when his wife-to-be declares: ‘You can’t deconstruct and undress at the same time’). A multifaceted and revealing collection,
actually brings the reader closer to the author.”
— “[Franzen is] after something more elusive: identity, we might call it, which he understands to be not fixed but fluid, a set of reactions or impressions in evolution, a constant variation on the self. ‘[W]hat this means, in practice,’ he notes in the text of a lecture called ‘On Autobiographical Fiction,’ ‘is that you have to become a different person to write the next book. The person you already are already wrote the best book you could. There’s no way to move forward without changing yourself. Without, in other words, working on the story of your own life. Which is to say: your autobiography.’
This is an essential point, the heart of everything, made all the more so because Franzen’s fiction is not autobiographical in any overt way. And yet, what else could it be when literature is, must be, the result of ‘a personal struggle, a direct and total engagement with the author's story of his or her own life’? Such an intention runs throughout these essays, whether critical (takes on Paula Fox, Christina Snead, Donald Antrim, Dostoevsky) or experiential (an account of bird preservation efforts in the Mediterranean, a tirade about the effect of cellphones on urban life)… On the surface, these pieces have nothing to do with each other, yet what is either one about if not authenticity? Again and again, that's the question Franzen raises in this collection… What Franzen is getting at is the concept of being ‘islanded,’ the notion that — no matter what — we are on our own, all the time… In that sense, all of it — from the kid in that car to the teenager wandering New York to the birder on Robinson Crusoe's island — is of a piece with David Foster Wallace and even Neil Armstrong: isolated dots of consciousness in a capricious universe, trying to find a point of real connection before time runs out.”
—David Ulin, “This book of essays by Jonathan Franzen covers various subjects but the unifying theme is truthfulness. He stands for lucidity of expression, which is not the same thing as ease. The lesson of Franzen is that honesty and excellence come from blood, sweat and tears… This is Franzen at his finest… Narcissism must never be confused with love. This is Franzen’s distilled wisdom… He is unflinching about the price of empathy… This is a book for those interested in how to live as well as how to write.”
—Sarah Sands, “
, Jonathan Franzen’s recent collection of essays, proves to be a deeply personal portrait of a contemporary writer at work… Many of
’s features explore creativity and craftsmanship: their tensions and intersections and how those forces can be used together to create a beautiful object… The book, while full of intellect, is also full of puns, anecdotes, and self-effacing jokes about being a cranky, old-fashioned Luddite. In other words, Jonathan Franzen knows what some people think about him, and he couldn’t care less, an attitude in keeping with his public personality. Because, despite the fiery exchanges that can erupt around him, Franzen usually appears untouched by the conflagration, reacting with detached humor or insightful observation… The most personal moments in
come in the essays about Franzen’s passions… These essays have sentiment but also clear-eyed pragmatism. Franzen relates the situations he encounters with the objective eye of a scientist, even though you can clearly feel his emotion just under the surface… With
, Jonathan Franzen has proved once again why his intelligence, empathy, and humor have earned him widespread acclaim — and also why, whether you love him or hate him, we need his voice as a catalyst for literary conversations in the 21st century.”
—Ben Pfeiffer, “Ultimately,
is a meditation on the obscure other half of a world right in front of our faces — the private horror of a public figure struggling with depression, the unspoken loneliness of an individual living in a world of people perpetually turned off because their devices are turned on, the perils of a bird i…
Jonathan Franzen
Freedom
The Corrections
Strong Motion
The Twenty-Seventh City
How to Be Alone
The Discomfort Zone Review
About the Author

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One of the heartening things about the plague of cell phones in my Manhattan neighborhood is that, among all the texting zombies and the party-planning yakkers on the sidewalks, I sometimes get to walk alongside somebody who’s having an honest-to-God fight with a person they love. I’m sure they’d prefer not to be having the fight on a public sidewalk, but here it’s happening to them anyway, and they’re behaving in a very, very uncool way. Shouting, accusing, pleading, abusing. This is the kind of thing that gives me hope for the world.

Which is not to say that love is only about fighting, or that radically self-involved people aren’t capable of accusing and abusing. What love is really about is a bottomless empathy, born out of the heart’s revelation that another person is every bit as real as you are. And this is why love, as I understand it, is always specific. Trying to love all of humanity may be a worthy endeavor, but, in a funny way, it keeps the focus on the self, on the self’s own moral or spiritual well-being. Whereas, to love a specific person, and to identify with their struggles and joys as if they were your own, you have to surrender some of your self.

When I was a senior in college, I took the first seminar the college had ever offered in literary theory, and I fell in love with the most brilliant student in that seminar. Both of us liked how instantly powerful literary theory made us feel — it’s similar to modern consumer technology in this regard — and we flattered ourselves on how much more sophisticated we were than the kids who were still doing those tedious old close-textual readings. For various theoretical reasons, we also thought it would be cool to get married. My mother, who had spent twenty years making me into a person who craved full-commitment love, now turned around and advocated that I spend my twenties, as she put it, “footloose and fancy-free.” Naturally, since I thought she was wrong about everything, I assumed she was wrong about this. I had to find out the hard way what a messy business commitment is.

The first thing we jettisoned was theory. As my soon-to-be wife once memorably remarked, after an unhappy scene in bed, “You can’t deconstruct and undress at the same time.” We spent a year on different continents and pretty quickly discovered that, although it was fun to fill the pages of our letters to each other with theoretical riffs, it wasn’t so fun to read these pages. But what really killed theory for me — and began to cure me, more generally, of my obsession with how I appeared to other people — was my love of fiction. There may be a superficial similarity between revising a piece of fiction and revising your Web page or your Facebook profile; but a page of prose doesn’t have those slick graphics to help bolster your self-image. If you’re moved to try to return the gift that other people’s fiction represents for you, you eventually can’t ignore what’s fraudulent or secondhand in your own pages. These pages are a mirror, too, and if you really love fiction you’ll find that the only pages worth keeping are the ones that reflect you as you really are.

The risk here, of course, is rejection. We can all handle being disliked now and then, because there’s such an infinitely big pool of potential likers. But to expose your whole self, not just the likable surface, and to have it rejected, can be catastrophically painful. The prospect of pain generally, the pain of loss, of breakup, of death, is what makes it so tempting to avoid love and stay safely in the world of liking. My wife and I, having married too young, eventually surrendered so much of ourselves and caused each other so much pain that we each had reason to regret ever having taken the plunge.

And yet I can’t quite make myself regret it. For one thing, our struggle to honor our commitment actively came to constitute who we were as people; we weren’t helium molecules, floating inertly through life; we bonded and we changed. For another thing — and this may be my main message to you all today — pain hurts, but it doesn’t kill. When you consider the alternative — an anesthetized dream of self-sufficiency, abetted by technology — pain emerges as the natural product and natural indicator of being alive in a resistant world. To go through a life painlessly is not to have lived. Even just to say to yourself, “Oh, I’ll get to that love and pain stuff later, maybe in my thirties,” is to consign yourself to ten years of merely taking up space on the planet and burning up its resources. Of being (and I mean this in the most damning sense of the word) a consumer.

What I said earlier, about how engagement with something you love compels you to face up to who you really are, may apply particularly to fiction writing, but it’s true of just about any work you undertake in love. I’d like to conclude here by talking about another love of mine.

When I was in college, and for many years after, I liked the natural world. Didn’t love it, but definitely liked it. It can be very pretty, nature. And since I’d been fired up by critical theory, and was looking for things to find wrong with the world and reasons to hate the people who ran it, I naturally gravitated to environmentalism, because there were certainly plenty of things wrong with the environment. And the more I looked at what was wrong — an exploding world population, exploding levels of resource consumption, rising global temperatures, the trashing of the oceans, the logging of our last old-growth forests — the angrier and more people-hating I became. Finally, around the time my marriage was breaking up and I was deciding that pain was one thing but spending the rest of my life feeling ever angrier and more unhappy was quite another, I made a conscious decision to stop worrying about the environment. There was nothing meaningful that I personally could do to save the planet, and I wanted to get on with devoting myself to the things I loved. I still tried to keep my carbon footprint small, but that was as far as I could go without falling back into rage and despair.

But then a funny thing happened to me. It’s a long story, but basically I fell in love with birds. I did this not without significant resistance, because it’s very uncool to be a birdwatcher, because anything that betrays real passion is by definition uncool. But little by little, in spite of myself, I developed this passion, and although one half of a passion is obsession, the other half is love. And so, yes, I kept a meticulous list of the birds I’d seen, and, yes, I went to inordinate lengths to see new species. But, no less important, whenever I looked at a bird, any bird, even a pigeon or a sparrow, I could feel my heart overflow with love. And love, as I’ve been trying to say today, is where our troubles begin.

Because now, not merely liking nature but loving a specific and vital part of it, I had no choice but to start worrying about the environment again. The news on that front was no better than when I’d decided to quit worrying about it — was considerably worse, in fact — but now those threatened forests and wetlands and oceans weren’t just pretty scenes for me to enjoy. They were the home of animals I loved. And here’s where a curious paradox emerged. My anger and pain and despair about the planet were only increased by my concern for wild birds, and yet, as I began to get involved in bird conservation and learned more about the many threats that birds face, it became, strangely, easier, not harder, to live with my anger and despair and pain.

How does this happen? I think, for one thing, my love of birds became a portal to an important, less self-centered part of myself that I’d never even known existed. Instead of continuing to drift forward through my life as a global citizen, liking and disliking and withholding my commitment for some later date, I was forced to confront a self that I had to either straight-up accept or flat-out reject. Which is what love will do to a person. Because the fundamental fact about all of us is that we’re alive for a while but will die before long. This fact is the real root cause of all our anger and pain and despair. And you can either run from this fact or, by way of love, you can embrace it.

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