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Michael Seidlinger: The Strangest

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Michael Seidlinger The Strangest

The Strangest: краткое содержание, описание и аннотация

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Michael Seidlinger has dared tackle one of the literary classics of the 20th century literature and reimagined it for the 21st: and in Albert Camus’ anti-hero Meursault, at once apathetic and violent, unable to connect with his fellow humans, Seidlinger exhumes a perfect metaphor for the Internet Generation. Zachary Weinham, anchorless in terms of morals and committed to nothing except commenting on comments and their comments etc., finds himself involved in the sinister machinations of Rios, someone he meets in a bar, and allows himself to be set up — whether out of apathy or a desire for self-destruction it’s hard to tell. A murder ensues. Shunned by his friends and associates, not sure of what he has gotten into, Zachary heads for confrontation with society — and his own moral values. “For a line to exist, it would first have to be crossed.” "A smart adaptation indeed of a hallowed classic, repositioning it for a grimmer world three-quarters of a century on." " is a stark and deliberate analysis of life in the 21st Century. Its evaluation of not just social media, but modern presence and its adaptation of what I’ll refer to here as a the new human condition, is, much like Camus’ , authoritative and convincing. Of the string of, or even genre of, contemporary works concentrated on these themes, I found Seidlinger’s to be, thus far, the most concise and expressive." "[Seidlinger] takes us into the consciousness of a person so withdrawn that he must have some sort of social anxiety disorder; every bit as affectless as Camus’s , his smartphone is his only lifeline of communication with people, even when they’re right on the subway with him. I like how the author constructs the protagonist’s consciousness, with the integration of social media being elegant and measured, and I particularly like a few pivotal scenes where what is happening is carefully elided by the author — it’s very effective." “Step back Camus, your anti-hero has been fragmented and dispersed via the free-fall of social media. Michael J. Seidlinger’s re-visioning enters the anthropocene without apology or oxygen masks, and asks us to take the trip toward self discovery as if the self was moving particles. A kick-ass ride. A beautiful dismemberment.” — Lidia Yuknavitch, author of The Small Backs of Children “When I was in high school, I read in French. . I was not an A student in French. Maybe a B. Minus. My accent was ‘formidable!’, my grammar and reading comprehension ‘médiocre’. I never looked at that book again, in any language. Now I actually have read Michael Seidlinger’s uniquely compelling . Am I supposed to now go back read a book of a lesser superlative? This book not only lives up to its title, it does so with impeccable rhythm and a perfectly odd, discomfiting grace befitting of this tale of strangeness updated for our strange present.” — Elizabeth Crane, author of “If anyone at any time is in search of a novel that renders the dysphoria and fragmentation experienced by the first generation to live through social media, then he or she should begin with . Like Camus, Seidlinger does not so much describe anomie as write from it; the result is a strangely resonant book that feels, above all else, honest.” — Will Chancellor, author of “ is a bold and stirring portrayal of the alienation of contemporary life, how technology amplifies our desire for approval and magnifies the horror of others’ judgment.” — Sarah Gerard, author of “The world that Michael J. Seidlinger navigates in is one in which the dying battery of a mobile phone provokes more emotion than a dying tree or child, told by a man whose sole value lies in the affirmation of his online persona, each comment and ‘like’ tallied one by one. Not since Seidlinger’s last book have I encountered the chilling terror of Paul Bowles and his dissonant, virtually toneless minimalism, nor the evisceration of contemporary life that Michel Houellebecq delivers, ruthless as a diamond with a broken heart. Camus himself, I think, would affirm this homage to his famous book, with a solemn nod, perhaps, and the crushing underfoot of his last cigarette. For myself, I’m as nauseated as I am lifted, as redeemed as appalled. If you want a vision of life without a soul yoked to one of ways to smash it, step into this void. The lesson is relatively short, but its benefits are sure to go on and on.” — D. Foy, author of

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I want to be as far away from everything as possible.

Society is absurd and, it seems, I am forced to be a part of it.

Everyone is forced to be a part of it.

No exceptions. All are judged.

6

For perhaps the first time in a long time, I slept. I slept more than two hours or so. I slept without the tossing and turning; I slept and was completely separated from my surrounding. I had a dream. I can’t remember the last dream I had. I never dream. It has been like this for quite some time. Tonight I dreamt, and I felt. And I remembered. The dream started on a deserted path. Batches of trees mixed in with litter and strip malls. The sidewalk appeared, chipped away, and then reappeared before finally disappearing for good.

I walked the path. I walked with my chin up.

I became more conscious of why I was walking based on what I was wearing. Eventually people shared the path and we shared conversation. I spoke up for myself. I didn’t smother my speech. They were happy to have made a new acquaintance, but I was happier: I showed off what I was wearing, what I was holding, and what had just happened to me.

Every encounter seemed to go well. They enjoyed hearing my good news, the news that I couldn’t help but repeating a few times, not once hearing the news myself. But I kept talking.

It seemed I was the one growing tired of hearing myself speak.

I yawned in my sleep, and they all seemed to take it as an insult. My apologies weren’t accepted; they revealed the truth of the situation. They were humoring me, judging my tactlessness. They didn’t like my suit, didn’t quite care about my good news. It did not affect them, and because it didn’t affect them, they didn’t hear any of it.

I asked if it was good news, at one point fearing that it might be bad — everything was turning bad, the dream into nightmare — but they didn’t seem to notice. They had somewhere to go, places to be.

I kept walking but eventually I stopped talking to people. They had their own lives; they weren’t interested in mine.

I walked slower, the suit wore out. I went the other direction, got lost, and stopped. I stopped walking.

And then I woke up.

Nothing had changed.

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Routine becomes the most crucial part of adaptation. I adapt to institutionalized life. I keep to the routine, thoughts settled and maybe a little too distant at times. I can go whole days without anything registering. Movement from one action to the next, action so familiar it requires no thought, it makes it so that you don’t have to see; you merely do.

I adapt to who I am.

Who I always was.

I adapt to the role.

It is all I can do to remain genuine in a society that confuses genuineness for ingenuity, the genuine person for a generated brand.

Time indeed passes by without much notice.

Soon it will end. There can be no hope in the matter.

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We have both taken lives and are assigned to have our lives taken. This was considered justice. This was considered to be fair. Whenever I approach the bars, he is there, or approaching at the same time.

Our final days match and, the more we talk, the more we recognize that the similarities are just. They extend far beyond the nature of our crime(s) against society.

We both let our arms hang over the edge.

We both speak without needing to speak at all.

I see that my hands are healed. The scabs have healed over.

He scratches the stubble of his face. I can see the outline of his cheekbones; like me, he hasn’t left the cell. He hasn’t been eating. Our fasting is not a result of our reluctance.

It does , he says, it does.

I wrap my hands around the bars. I don’t fit in here.

You don’t fit in anywhere else. Without society we are creatures.

Aren’t we creatures if we aren’t genuine?

He closes his eyes, opens them. They believe it. “Genuineness” is your judgment.

They make me into something I am not.

That is their decision.

They make me seem as though I am far lesser than I am.

They did, didn’t they. That wasn’t a question.

They’re no worse than me! In fact, I’d say that they’re blind. They build it all up only to pretend that it won’t break apart.

Prisoner hangs his head low. You judge them as much as they judge you. You fit in. There is nowhere else to fit.

Something snaps, What are you saying?

He is calm. He leaves me alone at the bars.

When he returns, he is smoking a cigarette.

He says it aloud, “It feeds the need to fit in.”

I blink. What do I need?

Prisoner inhales smoke, “What do you need?”

I thought about this. I thought about all I should be feeling, but found that I felt nothing. I could dig my nails into my palms; I would feel pain. I could think about Veronica. I would feel something. I can feel, that’s not the question, contrary to their judgment of me. The Prisoner smoked three cigarettes calmly waiting for my answer.

I thought, He doesn’t need my reply.

He doesn’t have any reason to assume; he has no reason for this conversation, any conversation, other than for the sake of conversation. We are beings sharing thoughts, sharing life. Whatever it might be.

I let the thought carry me around in circles as I picture the person out of place, fighting to fit in; they are different somehow depending on the social situation; they fit needs, as the Prisoner had said.

They affix to a set of beliefs and actions in order to pass social judgment on both ends — theirs and everyone else.

And yet there could be no symmetry. They were people masquerading as more. The things they affixed to made them appear to be so genuine, so successful, perfect in their place; but what did a person really see beyond a recognizable name, recognizable fashion, and a recognizable type of personality? I thought about what could be genuine and found no room for apology. For them to truly accept an apology, they would have to accept the person and that seldom occurred. Society had its way, and the way was an intricate set of checks and balances, cost benefit analysis.

And I hadn’t cost much.

I look at the Prisoner; he observes. He wears no definite expression.

There needed nothing more to be said.

I reach into my pocket, feeling the unsmoked cigarettes I had been given, but I don’t smoke. I don’t smoke because I currently have no need to do so; I don’t smoke merely because he is smoking, though I am aware that this is often the case. It would be a good enough reason for someone else to light up.

How long have you been here?

A time.

In thought we hope to find some kind of explanation. But the Prisoner soon makes it clear that hope isn’t any sort of salvation. It is just hope. And hope has no place in a society that reaps on reward. Hope made me fear what would happen if my hope proved to be wrong. Thoughts have a way with shedding light on things long after you can do anything about it. Hope dawned, but it had since hit dusk.

Hope turns a social man anxious, self-aware of every numbered consideration, everything that can go wrong.

Hope made me fixate and in turn made me hopeless.

That seems to be what had set me down my path.

More than anything else, I let the hope overpower who I could have been, and, especially now, it is not worth considering what kind of person that could be. I am this person. I am not satisfied.

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