Dean Koontz comes closer to Charles Williams

Brother Odd by Dean Koontz
My rating: 4 of 5 stars

Odd Thomas can see dead people. His ability to see dead people has sometimes caused him to get into trouble in the past, which is why he is now a guest at a monastery in the Sierra Nevada of California, hoping to find some peace and tranquillity.

But, because his ability to see dead people allows him to see the ghost of a monk who is thought to have committed suicide, and now occasionally rings the church bells, Odd Thomas also has keys that allow him access to most parts of the monastery and the nearby school for disabled children. Odd Thomas also has the ability to see bodachs, shadowy harbingers of death, whose gathering in the rooms of some of the children in the school suggests that they may be under threat of death. As a snowstorm builds up, and a monk disappears, Odd must try to discern the nature of the threat, so that it can be neutralised.

Dean Koontz has written many books. I have read four of them, and of those four this is by far the best. This one is the third of a series of books featuring Odd Thomas, a young man who has had a difficult life, and earns a living as a cook in a fast-food restaurant in a desert town in the western USA, where he has helped the police chief to solve puzzling crimes with the aid of his ability to see dead people.

I read the second book of the series, Forever Odd, and was not very impressed (see my review here), but was intrigued by the description of this one, and the fact that it was set in a monastery. This setting, I thought, might give me a clue to the worldview of Dean Koontz, and to get an idea of where he was coming from, and what some of his theological presuppositions were, because those discernible in Forever Odd seemed rather strange.

Since the Jonestown massacre of 1978 there has been a tendency in fiction to portray Christian groups and organisations in a bad light. There was a precedent for this in early Gothic fiction of the late 18th and early 19th century, which often portrayed Roman Catholic monasteries in a very bad light, and since Dean Koontz write in a similar Gothic genre, I wondered about that. But his portrayal of most of the inmates of the monastery and its associated school is very sympathetic.

I wondered whether, in view of the religious setting, Brother Odd might be comparable with the novels of Charles Williams whose book All Hallows Eve featured two dead girls.

Koontz uses some of the same ingredients in his novels, so that his books could be described, like those of Charles Williams, as "supernatural thrillers". Some of the same tropes are there -- a supernatural blizzard, ghosts, the temptations of power. In most of Koontz's books, however, the ingredients seem to be clumsily put together, and the theological implications are obscure. Here they are much clearer, and one of the tropes is an interesting analogy with a current concern: just what is the nature of the "intelligence" that we debate about when we talk about Artificial Intelligence (AI)?

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Notes from Underground: 19th Blogiversary Post

Today is the 19th anniversary of the start of this blog. It was named for Dostoyevsky's novel of the same name, and since this morning I read an interesting critique and description of the novel on Facebook, what better way of celebrating the anniversary of this blog is there than sharing it here: 

Classic Literature 

Notes from Underground by Fyodor Dostoevsky is a groundbreaking work that delves into the darkest and most conflicted aspects of human consciousness. Widely considered one of the first existential novels, this novella, published in 1864, explores themes of isolation, free will, and the human tendency toward self-destruction.

Plot and Structure 

The novella is divided into two parts. The first, “Underground,” is a philosophical monologue in which the narrator, known as the “Underground Man,” grapples with his disdain for society, his sense of superiority, and his scorn for the rationalism and optimism of his time. Here, Dostoevsky presents a scathing critique of the emerging social ideals of the 19th century, questioning the notion of human perfectibility and the idea that rationality alone can guide human behavior. In the second part, “Apropos of the Wet Snow,” the Underground Man recounts a series of personal encounters that showcase his intense insecurity, emotional turbulence, and spite. His interactions, particularly with a young woman named Liza, reveal his inability to form meaningful relationships, his desire for control, and his overwhelming self-hatred. His actions oscillate between cruelty and vulnerability, illuminating the tension between his need for connection and his self-imposed alienation.

Themes and Analysis

At its core, Notes from Underground is an exploration of human freedom, especially the paradoxical desire to act irrationally, even to one’s detriment. The Underground Man embodies the tension between intellect and emotion, revealing how individuals can choose to suffer and reject societal norms simply to assert their independence. Dostoevsky’s probing into this psyche reveals the complex motives driving human behavior, from pride to self-loathing, and forces the reader to confront uncomfortable questions about autonomy, morality, and the need for meaning.

Dostoevsky’s critique of utilitarianism and “enlightened self-interest” — the popular belief that people act in ways that maximize their own good — challenges the reader to considenr the limits of rationalism. The Underground Man rebels against the idea that humanity can be entirely understood, or improved, through logic alone. His desire to make choices purely for the sake of rebellion suggests a deep-seated need for freedom that defies logical categorization, prefiguring existentialist thought.

Writing Style and Tone;

Dostoevsky's writing in Notes from Underground is intense, introspective, and laden with irony. The Underground Man’s narrative voice is sharp and caustic, giving readers an unfiltered look at his bitterness ahttps://www.goodreads.com/book/show/17881.Notes_from_Underground_The_Doublend cynicism. The novella’s fragmented and sometimes contradictory prose reflects the narrator’s chaotic inner world, creating a feeling of immediacy and intimacy. Dostoevsky’s use of direct address, as the Underground Man often speaks to an imagined audience, implicates the reader in his tirades and heightens the story’s impact.

Reception and Legacy

Upon publication, Notes from Underground was seen as a bold and unsettling work. Its exploration of moral ambiguity, psychological complexity, and existential themes has made it one of Dostoevsky’s most studied works. Often cited as a precursor to existentialism, it has influenced countless writers and thinkers, from Jean-Paul Sartre to Albert Camus, who admired Dostoevsky’s ability to probe the darker facets of human freedom and responsibility.

Final Thoughts

Notes from Underground is a challenging yet rewarding read that delves into the paradoxes of human nature and the conflicts inherent in modern consciousness. Its themes resonate just as powerfully today as they did in Dostoevsky’s time, as it forces readers to confront questions about individuality, freedom, and the inherent irrationality of human behavior. With its psychological depth, raw emotion, and philosophical insights, Notes from Underground remains a seminal work, essential for anyone interested in the darker corridors of the human psyche.

The book: Notes from Underground.

Why the blog?

I called the blog "Notes from Underground" because it was intended first of all to be a rather cynical and detached view of the world around us, but secondly, and finally, all human observers of human frailty are themselves subject to frailty and so their observations need to be taken with a pinch of salt.

The blog started here on Blogger, and you can go and look at the first post if you like. But the people at Blogger kept thinking of ways of making the editor more clunky and difficult to use, and at one stage it became so difficult that I moved it to a different blogging platform on Wordpress, which you can see here, and so most posts between 2012 and 2020 can be found at Notes from Underground on Wordpress.

For several years Blogger and Wordpress were in competition to see whose blog editor would be the clunkiest and most difficult to use, but in February 2020, at the start of the Covid pandemic, Wordpress won by making theirs impossible to use, and since then I've done most of my blogging here, clunky editor and all. 

Telepathy and its Malcontents

Mind of My Mind by Octavia E. Butler
My rating: 4 of 5 stars

Doro, an immortal being who has lived for thousands of years, moving from body to body of hosts he kills, has a breeding programme which eventually produces Mary, at telepath who has powers almost equal to his own. She discovers, or creates, the Pattern, which enables her to draw others to herself, and creates a kind of community. But Doro seeks to inhibit its growth.

This belongs to a subgenre of the science fiction I read in my youth, most of which was written in the "psi boom" of the early 1950s. These stories featured people who had "psi-powers", such as telepathy, telekinesis, teleportation, precognition and the like. Mind of My Mind deals mainly with people who are telepathic, and thus able to read other people's minds. When young, this ability is latent but those who have it undergo a rather traumatic transition to become "active", which causes many of those who have the ability to go mad or die.

Over the years the subgenre has broadened and extended to fantasy literature, where characters have a much wider range of "superpowers" available to them, over and above the traditional psi powers.

I was introduced to Octavia Butler's work by Prof David Levey, of the English Department at Unisa (University of South Africa). Before the Covid pandemic we had a monthly coffee klatsch, where we would get together to discuss books, and Octavia Butler came up at one of these gatherings. But it was another five years before I found one of her books in a book shop.

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Western civilisation and Christian values

Dominion: The Making of the Western Mind by Tom Holland
My rating: 5 of 5 stars

Tom Holland's thesis is that the moral and ethical values of Western Civilisation have been shaped mainly by Christianity, and in this book he tries to follow and explain the process by which this happened. He covers a broad sweep of Western Christianity, sometimes illuminating particular historical events and periods as he does so.

I think it is a book that would be useful for most Christians to read; Western Christians, because it is about them and their history; Orthodox Christians living in the West, or in any society where Western values are influential, to help them to understand the society in which they live. It would also be useful for Orthodox Christians not living in the West, because the West is influential even in places where its values are not dominant. It will be useful to people living in sub-Saharan Africa and much of Asia, especially those colonised by the West, to see what Western values are based on.

For an example of the last point, Holland makes some interesting comments on how the Western concept of "religion" came to be applied outside the West. In a sense the British East India Company applied the concept of "religion" to India. This concept had been shaped by the history of Christianity in the West, especially in the Early Modern period, and it could be said that the British East India Company invented Hinduism as a religion. Holland could, however, have said a little more about how the concept had developed in the West before being applied to India. He does point out that in the premodern period "religion" referred primarily to those who had taken monastic vows or something similar, but modernity has changed this understanding. A useful book on this topic, for those who would like to know more, is ["Religion" and the Religions in the English Enlightenment] by Peter Harrison.

Tom Holland is not himself a Christian, as he makes clear in the last chapter, but he acknowledges that his values are based on Christian presuppositions. In general I agree with most of what he says; I might, however, differ from him over what he does not say.

He appears to give a survey of the history of Western Christianity, but there are significant lacunae. Some of the gaps seem to have things that do not support his thesis, or that might cause readers to modify it. He does not, for example, mention the Great European Witchhunt, in which large parts of Early Modern Christendom appeared to revert to pagan values with regard to witchhunts. He should have at least made some attempt to explain such a dramatic reversal in terms of his theory. For more on this, see my article on Christian Responses to Witchcraft and Sorcery.

Another gap that stood out for me came in the penultimate chapter, dealing with fairly recent events. He describes events of the annus mirabilis 1989, when authoritarian regimes collapsed in Eastern Europe and Southern Africa and a wind of freedom blew through the world.

Holland notes that both Nelson Mandela and F.W. de Klerk tended to interpret South Africa's liberation, and that of many communist countries, in 1989/90 in biblical terms, as the writing of God's finger on the affairs of state. loving enemies etc. But Western leaders tended to see it differently. As Holland puts it:

This, however, was not how it tended to be seen by policy-makers in America and Europe. They drew a different lesson. That the paradise on earth foretold by Marx turned out instead to be closer to a hell emphasised the degree to which the true fulfilment of progress was to be found elsewhere. With the rout of communism it appeared to many in the victorious West that it was their own political and social order that constituted the ultimate, the unimprovable form of government. Secularism; liberal democracy; the concept of human rights: these were fit for the whole world to embrace. The inheritance of the Enlightenment was for everyone: a possession for all of mankind. It was promoted by the West, not because it was Western, but because it was universal. The entire world could enjoy its fruits. It was no more Christian than it was Confucian, or Muslim, or Hindu. There was neither Asian nor European. Humanity was embarked as one upon a common road. The end of history had arrived (Source: Holland 2019:489)

Secularism, liberal democracy and the concept of human rights are all values which, according to Holland, the West derived from Christianity. I don't quibble with him there. But I don't think they were the values the "policy-makers in America and Europe" thought most important. Those policy-makers included people he did not name, and those who dominated in the 1980s were Margaret Thatcher and Ronald Reagan, whose chief values were enshrined in the ideology of neoliberalism, which they had been pushing for the previous eight years and more.

The Neoliberalism they pushed for very strongly, and applied in their own countries, has continued to dominate the world economic system, and may seen as a watered down version of the ideology propagated by Ayn Rand, an atheistic despiser of Christianity and its "altruism". That ideology has been influential in the West since the 1960s, and certainly was held by some people in Reagan's administration, if not by Reagan himself.

In the five years since Holland's book was published, however, events have shown that the West is rapidly abandoning any traces of Christian values that remain.

According to Holland:

That human beings have rights; that they are born equal; that they are owed sustenance and shelter and refuge from persecution:these were never self-evident truths.

The Nazis, certainly, knew as much -- which is why, in today's demonology, they retain their starring role. Communist dictators may have been no less murderous than fascist ones; but they -- because communism was an expression of concern for the oppressed masses -- rarely seem as diabolical to people today. The measure of how Christian we as a society remain is that mass murder precipitated by racism tends to be seen as vastly more abhorrent than mass murder precipitated by an ambition to usher in a classless society.

But in the five years since Dominion was published, Tom Holland's thesis has been completely overturned. The mass murder precipitated by racism in Gaza in 2023-24 has not been seen as at all abhorrent by Western governments, as can be seen by their frequent protestations of support for the perpetrators. The Western values that Holland says are based on Christianity, like human rights, and concepts like "crimes against humanity" are safely stored away in the musical banks described in Samuel Butler's novel Erewhon.

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Living at the Edge of the World

Living at the Edge of the World - Winter by S.J. Barratt
My rating: 4 of 5 stars

Two children from London are sent by their parents to spend a few months with their great-uncle in the Shetland Islands.

Tabitha and Timothy Brown are twins, but though they share the same birthday, their interests are very different. Tabitha is at home in the bustling capital, has a wide range of social media contacts, and is appalled at the prospect of living in a remote rural area with iffy WiFi. Timothy seems on track to become a zoologist, reading up about the flora and fauna of the island before he gets there. Though he does find a few aspects or rural life surprising, he is adaptable and more willing to learn than his sister.

Great-uncle Tamhas welcomes them, and the story is about how they adapt and learn about the local culture, the slower pace of rural life, farm animals, and living in a small community where everyone knows everyone else. They go to the local school, where to the local children they seem like exotic foreigners, but they are not the only ones, and one of their fellow-pupils is a Syrian refugee.

I found it easy reading, and though it isn't very exciting or dramatic, I was interested in its description of how the townies adapted to rural life. It was a little bit rough in the beginning, where some of the dialogue seemed rather stilted and didactic for twelve-year-olds, even if they were trying to impart information, but once into the story it moved more easily.

It reminded me in a way of my own childhood; when I was 7 my father got a new job, and we moved from Westville, just outside Durban, to Sunningdale, just outside Johannesburg. Westville was suburban: no WiFi back then, but we did have urban conveniences like mains electricity and a telephone (landline).  In Sunningdale we didn't have such things. We lived on a smallholding with cows and horses and chickens. So as in the story, we had fresh eggs and milk and butter. But we used paraffin lamps, a paraffin stove for cooking, an icebox for keeping stuff cold, and we had to start a diesel motor to pump water. In my recollection I adapted to the rural way of life pretty quickly, and missed it when we had to leave when I was 13. But that experience made made it easy for me to identify with Tabitha and Timothy in the story.

The problem I found with it, though, is that was billed as an "adventure", but nothing really exciting happens. There are no real villains. It's just about urban kids discovering what rural life is like, and that is partly what makes it seem didactic. There were some points at which it seemed possible that an adventure could happen. The children were told about selkies, the seal people and I thought of Alan Garner's children's stories, where 12-year-old twins go to stay on a farm and have the same experience of rural life, but are not only told about creatures from folklore, but actually meet them.

The book was quite short, however, and the "winter" in the title hints at a sequel, so maybe spring and summer will be more adventurous. Tabitha's transformation seems to be the opposite of the problem of Susan in the Narnia stories, but at least Susan has some real adventures.

I received a free copy of this book via Booksprout and am voluntarily leaving a review.

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