Consider the Lobster and Other Essays

by David Foster Wallace

Not unlike urban gangs, police, carnival workers, and certain other culturally marginalized guilds, the US porn industry is occluded and insular in a way that makes it seem like high school. There are cliques, anticliques, alliances, betrayals, conflagratory rumors, legendary enmities, and public bloodlettings, plus involved hierarchies of popularity and influence. You’re either In or you’re not. Performers, being the industry’s fissile core, are of course In.

For a regular civilian male, hanging out in a hotel suite with porn starlets is a tense and emotionally convolved affair. There is, first, the matter of having seen the various intimate activities and anatomical parts of these starlets in videos heretofore and thus (weirdly) feeling shy about meeting them. But there is also a complex erotic tension. Because porn films’ worlds are so sexualized, with everybody seemingly teetering right on the edge of coitus all the time and it taking only the slightest nudge or excuse—a stalled elevator, an unlocked door, a cocked eyebrow, a firm handshake—to send everyone tumbling into a tangled mass of limbs and orifices, there’s a bizarre unconscious expectation/dread/ hope that this is what might happen in Max Hardcore’s hotel room. Yr. corresps. here find it impossible to overemphasize the fact that this is a delusion.

I’m guessing that for the young educated adults of the sixties and seventies, for whom the ultimate horror was the hypocritical conformity and repression of their own parents’ generation, Updike’s evection of the libidinous self appeared refreshing and even heroic. But young adults of the nineties—many of whom are, of course, the children of all the impassioned infidelities and divorces Updike wrote about so beautifully, and who got to watch all this brave new individualism and sexual freedom deteriorate into the joyless and anomic self-indulgence of the Me Generation—today’s subforties have very different horrors, prominent among which are anomie and solipsism and a peculiarly American loneliness: the prospect of dying without even once having loved something more than yourself.

“Alas,” said the mouse, “the world is growing smaller every day. At the beginning it was so big that I was afraid, I kept running and running, and I was glad when at last I saw walls far away to the right and left, but these long walls have narrowed so quickly that I am in the last chamber already, and there in the corner stands the trap that I must run into.” “You only need to change your direction,” said the cat, and ate it up.

Both depend on what communications theorists sometimes call exformation, which is a certain quantity of vital information removed from but evoked by a communication in such a way as to cause a kind of explosion of associative connections within the recipient.

Another handicap, even for gifted students, is that—unlike, say, those of Joyce or Pound—the exformative associations that Kafka’s work creates are not intertextual or even historical. Kafka’s evocations are, rather, unconscious and almost sort of sub-archetypal, the primordial little-kid stuff from which myths derive; this is why we tend to call even his weirdest stories nightmarish rather than surreal. The exformative associations in Kafka are also both simple and extremely rich, often just about impossible to be discursive about: imagine, for instance, asking a student to unpack and organize the various signification networks behind mouse, world, running, walls, narrowed, chamber, trap, cat, and cat eats mouse.

The claim is that Kafka’s funniness depends on some kind of radical literalization of truths we tend to treat as metaphorical. I opine to them that some of our most profound collective intuitions seem to be expressible only as figures of speech, that that’s why we call these figures of speech expressions.

And it is this, I think, that makes Kafka’s wit inaccessible to children whom our culture has trained to see jokes as entertainment and entertainment as reassurance. 3 It’s not that students don’t “get” Kafka’s humor but that we’ve taught them to see humor as something you get—the same way we’ve taught them that a self is something you just have. No wonder they cannot appreciate the really central Kafka joke: that the horrific struggle to establish a human self results in a self whose humanity is inseparable from that horrific struggle. That our endless and impossible journey toward home is in fact our home.

A Democratic Spirit is one that combines rigor and humility, i.e., passionate conviction plus a sedulous respect for the convictions of others. As any American knows, this is a difficult spirit to cultivate and maintain, particularly when it comes to issues you feel strongly about. Equally tough is a DS’s criterion of 100 percent intellectual integrity—you have to be willing to look honestly at yourself and at your motives for believing what you believe, and to do it more or less continually. This kind of stuff is advanced US citizenship. A true Democratic Spirit is up there with religious faith and emotional maturity and all those other top-of-the-Maslow-Pyramid-type qualities that people spend their whole lives working on. A Democratic Spirit’s constituent rigor and humility and self-honesty are, in fact, so hard to maintain on certain issues that it’s almost irresistibly tempting to fall in with some established dogmatic camp and to follow that camp’s line on the issue and to let your position harden within the camp and become inflexible and to believe that the other camps 9 are either evil or insane and to spend all your time and energy trying to shout over them. I submit, then, that it is indisputably easier to be Dogmatic than Democratic, especially about issues that are both vexed and highly charged.