Philosophy – The Catfish Review

Slow Dancing

Henderson awoke this morning, as he had on some other mornings lately, with a fog-bound sense of dread.

He opened his eyes, lifted his head to the day for a moment, and then turned away, closing his eyes against the light coming in through the window.

“Lena,” he said, “I just need a few more minutes.”

It had been, in truth, more than just a few mornings.

They came with a vague, unfocused, sense of foreboding.

Lena was, and always had been, an energetic early riser. He had been like that too when he was a bit younger. And even now, on some mornings, if he had a task to do, somewhere he needed to be, or someone he’d promised to help in some way, he had no trouble opening his eyes minutes before the alarm would ring and he’d be up shaving, showering and having a cup of coffee. He’d be alive with energy. Alive with purpose. Alive with relevance. A relevance which was invigorating. An invigoration that he savored, however fleetingly.

The sense of dread was shapeless. Not like as a young boy when he had awoken with terror in the middle of the night. That would wake him suddenly, gripping him with a sense of his disappearing into a vast and endless universe of death and obliteration. Of confronting his own inevitable return to nothingness, unable to calm himself by thinking the feeling would pass, or with rational thoughts of that earlier time of timeless nothingness, before he had been born. Before he had a consciousness. That was of no use. Try as he might to think thoughts of a pleasant ignorant time of non-being, he failed.

No, this dread was a filled with a shifting sense of hopelessness. Of being edged aside. Of being inconsequential. Of being overburdened by a life that traveled too fast and with a no longer discernable purpose. The purpose once being, or so he thought, of making a difference in the world. Of course, that was unrealistic and wholly unrealizable, even in a modest, local, and narrow sense. His mother, he clearly remembered, told him once or, more likely, many times, “Don’t think, Henry,” she’d said, “that you can change the world. Nobody can.” Of course, he’d not believe a word of that then. How else, he thought, was the world ever changed? Not by chance. Certainly not through divine intervention. People were the engines of change in the world. For good and for bad. For good and, more often, horribly for the worse.

“Are you sick?” Lena would say on some of those mornings.

“My stomach doesn’t feel right,” he might say. Or more likely, “No, I’m okay. I’ll be up in a minute.”

That sense of being pushed aside, that sense of not counting, of being irrelevant, was at times exacerbated by his hearing and his dependence on hearing aids. They worked. They worked okay most of the time but not when he was in groups of three or four or five and where there was crosstalk. He would turn his head one way and then back and then in another, hoping to catch the thread of a conversation, any conversation, that he could follow and hold on to. Often, he’d find something else to focus on or he’d just step back. And then that feeling of self-enforced separation would tarnish him. He loved being alone but not under those circumstances.

He’d read a book once many years ago: Future Shock, by Alvin Toffler. The future, Toffler had written, in 1970, was rushing at us so fast we had too little time to adjust. And not only that. It would continue to accelerate faster and faster as technology and communications built on one another. Soon, where we were and what we were about would become beyond unfamiliar, too disturbingly unrecognizable. Henderson had not felt that then. He was young.

That was it, he realized. He was slowly being rushed at by life at twice or three times faster than he felt comfortable with. His own obsolescence bearing down upon him. There was an expectation that he would adjust; should adjust; as well as his expectation that he would be able to understand the new jargon, or the old words used in new and unclear ways, or how new devices came out before he could figure out the current ones, and how, of course, the new versions quickly became the new currency of belonging, however temporarily. His inability to use a simple phone/camera/email/internet search device had become the marker of his own loss of personal relevance and agency.

No, that too was only symptomatic. It was not the heart of the matter for him. It was deeper, more pervasive. The world around him at times, the world he read about, watched, and heard about, the world others seemed to constantly talk and obsess about, the world of the blurring of right and wrong and truth, of buy-this-now, of scams, of shootings in once-safe places, of widening inequality, of ignoring the common good and do-unto-others, of the worship of GDPs, profits, AI, and all things crypto-meme-celebrity, or of neglecting the earth and all of its inhabitants for some personal gain, and all of that life-diminishing world, was rushing at him like a vast slate-gray tornadic wall.

The world of slow but sure progress, of peace, of comity, of consideration, of righting wrongs, had long filled him with a sense of pleasure. The rightness-sounding Obama “hopie-changie” world Sarah Palin disparaged. A world of hope guiding action. Of patience and planting bulbs in the fall. That world seemed already to be burning, flooding, starving, withering, and dying around him. This was no entertainment or topic of idle conversation. It was deadly serious reality.

The dread he woke with lasted all day on some days. Not all of them, but on those days, he could not read or work. He wanted to curl up in a closet. He only wanted to close his eyes, to make peace with it all in some way. To wake later up with hopefulness. Or not wake up at all.

And then, another day would come, perhaps the next day, when the dread disappears. When he makes a to-do list of his own choosing, crossing off items he’d noted as he’d taken care of them… feeling whole again after planting the mums, baking a pie, reading a book he wanted to read, talking to a trusted friend, or, more often, feeling Lena’s gentle touch and holding her close, dancing slow with her like they’d once done at their wedding.

The Way Things Work Out

When Bix was young and newly married, before he had a child of his own, when he knew all he needed to know about pretty much everything; most everything that mattered; most everything that mattered to him; he knew a couple who had a young child, an infant. Brown-eyed like her father. Soft black hair. A pinched chin like her mother. He was sure that with a pencil, a piece of paper, a Punnett square, and a few minutes he could suss out all the probabilities of that combination happening. It was just dominants and recessives. Like heads and tails. That was what he knew, what most people knew then; dominants, recessives, and probabilities. Probabilities ruled.

He’d been in college with Vincent, the father of the young child. A philosophy major. The mother had been a teacher where Bix taught high school Bio. So, they were all friends. Not close, but friends. People he knew. Not that well. But none of that really matters. They were just two people he knew who had a child. A girl. Maybe two or three weeks old, maybe six months. He didn’t pay too much attention to other people’s children then.

What he knew then about children was that, if things worked out, most of the time, probably, when you had one, there’d be a few months of listening to their soft breathing in the dark room next door, lifting your head to the sound of a call or a cough, holding your breath until another cough came, or a swallow, a cry, or the rustling of a shoulder finding a new resting place by the side of the crib. And you’d turn your head back to the hollow of your pillow and fall back to sleep while someone else fed it or changed its diaper.

That’s if things worked out.

He and his wife had visited them, the couple, once, on an unusually warm November evening. The child was named Clair. Clair de lune. He could see her rounded face from across the room, resting in the angle of her mother’s arm, partially hidden by a thin flannel cover.

After the child had been put to bed and quieted, they all sat in the living room.

The couple kept the door to the child’s room ajar and would take turns getting up to bring drinks, clear plates or whatever, and stopping to listen at the child’s door in the lighted hallway. They’d then come back and sit on the couch for a few minutes.

After a while, Bix’s wife said, “We should go now and let you two get some sleep while you can.”

“No, no,” said Vincent, his friend, the philosophy major.

“Oh, my goodness, are you sure? I wish you could stay longer,” said the child’s mother, Lindy, or Lorraine, he couldn’t recall which, and she went into their bedroom coming back with their coats.

On the drive home he thought, they fuss so much. Worry too much. He’d said so to his wife. She turned from looking out the window to look at him.

And then he and Mara had children. Twins.

He found himself thinking of Vincent and Lindy. And of himself back then, when he knew so much about so little and so little about so much. How little he knew then of wakeful nights when every sound in the dark comes freighted with ancient, existential, fear, alerted to every nuance of sound, nerves as taut as a mousetrap in a kitchen cupboard, and of gratefulness in the morning after a peaceful, uneventful, night believing, hoping, that things would work out as they had done last night. The way probability says it should work out, the way it should work out in a well-ordered, teleological, universe. The right way.

For Vincent and Lindy, and their little girl, Clair, it did not work out so well.

A few short weeks after Bix and Mara had put on their coats and said good night, and after they drove home thinking about what they would or would not do when they had children, and then about work and other things and other people, they heard the sad news about the child. About how the child had died in bed during the night; one night, not that night, but a different night. Another night of listening to the silence through the child’s open door.

And, somehow, even then, he shoved that into the recycling bin of his thoughts … because things usually work out well, don’t they? But deep down knowing that the improbable is not the impossible. Else, why read horror stories or watch Stephen King films to attest to your own invulnerability?

And then, for Bix, the years of parental basal-metabolic worry came and went; listening to soft breathing and mashing bananas to silky sweet smoothness evolved into cutting grapes in half, and blowing across hot bowls of vegetarian vegetable soup, sitting on edge on the edge of a sandbox in the park, and figuring out how to remove a square piece of cut carrot from deep in a squirming nostril. Saving growth charts and Crayola drawings of Mommy, a calendar of milestones, and progress reports and SAT scores. He heard his own voice say, “Did you do your homework?” “Who’s driving tonight?” “No matter what you have done or what time it is, call me and I’ll be there in five minutes to pick you up,” and “Because I said so.”

And so, having traveled that far, like Bix, you figure things will all work out okay.

Then your kids get married and move away, or just move away, just as you had hoped would happen, knew would happen, feared would happen, and you wait for texts or phone calls. Track them on Find My Friends. And maybe they come back after a rough breakup or needing space to figure out what they really want to do or who they really are. And when they go again you say our door is always open. And even when they call you with biopsy results, you say, because you believe it, as he had come to believe it, that things will work out okay though you know that only sometimes they do. And sometimes they don’t. And you suffer when they don’t and fret when they do.

And so, if it all works out, as it did for Bix, one day they do come back, and tell their own kids to sit quietly, and they stand by the door to your bedroom with a tissue in one hand and a glass in the other. And they listen to your breathing, and read to you, and kiss your forehead at midnight, and ask, “Are you warm enough?” “Can I get you water or anything?” And then they will all go to sit in the living room and talk quietly among themselves and wait for you to fall asleep.

Umi, Annunziata, and String Theory

Umi and Annunziata. Side by side. No earbuds. No Beats. The Harvard Bridge. Sunny. Warm. Late October afternoon. Cross breezes push ripples upstream.

Umi, I didn’t mean that I don’t really believe in string theory. I do, but…

… But Nuzzi, that’s exactly what you said, like in front of the whole class. I was like totally freaked. I never heard you say anything like that before.

I know. But I think I was just trying to say that it has no physical or philosophical relevance to me or to life, fundamentally. To actual life. Here and now. To you and me or anyone on the planet or in the entire universe.

In Theoretical Physics? Saying you don’t believe in string theory. Space-time. The event horizon. General relativity. The most basic theories of totally everything?

No, Umi. I was just like ‘Ok, so that’s how everything got created and all.’ As if that explains everything like life and all. But I mean it just doesn’t. It doesn’t have anything to do with real life.

What do you mean? Doesn’t it? The origin and expansion of the universe? The elemental seeds of all life?

It’s not that. It’s that it has no relevance to the lives we live. I mean I think of my grandparents and their lives. They got along great living in only three dimensions

Of course, and their life was good or maybe it wasn’t, maybe it was terrible. But the world changes and we learn new things, face new problems that need new answers.

I know that. The mathematics. The theories. They’re quantitatively and empirically provable theoretical concepts. But pragmatically and humanistically? They’re real and measurable and you can believe in them but ultimately, they have no relevant meaning, philosophically or practically. They are barren terms with no influence how we live or how we might choose to live. To me, at least, and possibly to you too, if you think about it.

You think I don’t think about things like that? You think I’m a basic geek?

No, yes, Umi, but I don’t mean it like that. I mean take gravity. Nobody knows what it is, but you trip on a crack in the sidewalk and you break your arm. That’s gravity. Human relevance. Pragmatic. Philosophically, too. You make life decisions based upon your understanding of gravity. You teach your children about it. You don’t say, ‘Oh sweetie, stay away from the event time horizon, do you?’

You sound like a narrow nihilist, Nuzzi. I mean thinking that there is nothing that means anything except eating, sleeping, shitting, and fucking. There is no greater good, nothing more than our lonely finite selves in a vast infinite universe.

Umi, I am so not a nihilist. I believe totally in life. Life is the center of all meaning. That is why the end of time personally, is the only meaningful philosophical concept for us. Nothing is even close. What we do as human beings, how we live, how we treat others each day, is inherently, genetically, socially, and culturally imbedded in our biological being. The impermanence of life, finite time, knowing that at some point it all ends. That’s the only relevant event horizon with any pragmatic and philosophical meaning, not what may or may not happen billions of years from now.

Is that where all this is going? Giving more meaning to death than to life? You’re totally contradicting yourself. Life has joy, mystery, adventure, discovery, creativity, doesn’t it? Our brains, our consciousness, evolved because we have the capacity to know that there is more to life and being human than what you are saying. More to finding meaning in life than painting the side of a barn, having babies, and doing the dishes.

I’m not talking about doing the dishes.

Yes you are, Nuzzi. You’re missing what is essential in being human. Sitting at the edge of the sea and looking out and wondering what is beyond the horizon, and the next horizon. Imagining the things that we can’t see, the things only humans can imagine. That’s what being human is.

I feel like I need to choose one or the other.

Nuzzi, it’s not one or the other unless we choose to make it that way. Our brains are big enough for both philosophy and theoretical physics. But I have to say, what problem has philosophy ever solved for us? Name one. What can we learn about life from a philosopher that affects anything of meaning. Has it ever prevented or ended a war or poverty, racism, genocide, misogyny, or… ………….. stop, don’t look at me. Just walk over to the rail and let those two old people with ski poles walk by. Don’t look around, just look out at the crews practicing down there, and, like, maybe point to one and laugh out loud or something.

Umi, are you okay?

I have this weird feeling, like someone has been listening to us, and it’s not like just listening but actually writing what we are saying, like not just writing but like writing dialogue for us, like making us say what we are saying, like right this second when I am saying what I’m saying, and I don’t even know what I’m going to say next and it made me say that I don’t know… It’s like someone is writing a story I’m in and putting words in my mouth. Both of us.

That’s so totally weird. You’re not making this up, are you?

Or maybe it’s like someone with a high-tech AI content-generator app is using like a universal, multilingual, transducer, computer dialog algorithm listening to us, with like a long-distance, uni-directional tele-focus microphone using voice recognition on us to grab our voices on re-synthesis software feeding it back to us make us say this stuff? I don’t even talk like this. Have you ever heard me talk like this before? Either way, I bet they’re going to publish this in some podcast or a short story collection, totally co-opting and commodifying us without our permission, making us like not real people but just made-up words.

Or maybe he’s just writing that too, and making me say that, and isn’t it weird that there are no quote marks around anything we’re saying.

… Nuzzi…what’re you doing? Get down.

HEY, YOU, LISTEN TO ME, WE KNOW WHAT YOU’RE DOING … “so cut the crap, you creepy piece of cow caca.”

Considering Salvation at the Corner of Ninth and Seventh

Eric Winsome was stuck. At a veritable standstill. Physically, stopped in traffic behind a late model blue Toyota Camry on 7^th Avenue at the corner of 9^th Street, and existentially, locked in a self-imposed worry-worn straitjacket of self-absorbed spiritual stagnation.

The light at the corner was green but a crammed B67 bus, lights flashing, kneeled, angling into the intersection in front of Smiling Pizza, picking up a line of passengers: Men in work boots with lunch buckets, women with shopping carts, drooling infants, juuling teenagers, and homeless souls with sacks of clattering bottles and cans bound for redemption.

Louise Little, the driver in the Toyota, her NicoDerm patch running on empty, held a cigarette in her taut quivering lips and a Zippo in her right fist tapping on the steering wheel to the Deep Purple Smoke on the Water guitar riff, which she had not gotten out of her head since she woke up this morning. In nine seconds, tops, she would either light up the god-damn Newport or run the yellow light the instant the lousy bus gave her a chance.

Eric’s fog-like crisis of faith was, simply, his unwavering acceptance of the Calvinist sublapsarian belief in predestination and in the decree made by God before the Fall that he would choose from among the living, those to be saved, and those not. Eric was thirty-four and he could not know within which group he’d be counted. How could anyone know? he thought. Worry and doubt consumed his every waking moment. Not the least of his worries, though, was whether Wendy, the woman he loved, and to whom he had plighted his troth just shy of seven years ago, would be in the same state of candidacy for eternal salvation as he hoped he was. He had his reasonable doubts.

“Seven years,” she had told him, “is one hell of a long time for a woman to wait for you to make a decision. I can’t wait for ever. My mother keeps asking me, will he, or won’t he?” Just this morning, waiting to brush her teeth in his apartment while he took his time in the bathroom she said, “Eric, shit or get off the pot, I have to get to work, goddamnit.”

On the corner opposite Louise and Eric, stood Lois and Irv Rothstein, an elderly couple waiting for the light to change so they could cross the avenue and make their bus for the early-bird special at Juniors on Flatbush. Though they were resigned to the possibility of missing it, they retained the hope that, God-willing, the light would change before the bus righted itself and they could flag down the driver and make it across the street before it left the corner.

Irv watched the light. Louise watched the light. Lois watched the light. Eric watched the photo of Wendy he kept on taped to the dashboard in front of him, The B67 began its slow rise. The light changed. Louise lit her Newport. Irv and Lois began their walk across the avenue, waving and calling to the driver.

As she walked, Lois’s upper body swayed slightly from side to side. It was the thickening, stiffening, of the arthritis in her hips.

Her shoulders rocked first one way and then the other. It slowed her down, and Irv, a spare man, a few inches shorter than his wife, held tightly to the sleeve of her jacket, trying to keep her moving and on an even keel. He held on to the brim of his hat with his other hand.

The walk sign flashed, nearing the end of its orange digital countdown. 14…13… 12…

“Hold your horses,” said Lois to the young woman talking on her cellphone in the car behind the bus, her grim lips holding a cigarette in the driver’s side window, but it was only loud enough for Irv to hear.

“Come along, dear,” he said to her, with concern and considerable affection.

As the countdown reached three, they had made it safely to the opposite curb and then at the precise moment that the zero flashed, Lois turned to Irv, “I dropped my glove,” she said, and she lurched stiffly up onto the curb. Irv looked back.

The glove, in a shade of green that matched her jacket, which she had been holding in her free hand, and which Irv had bought for her on sale at the Conways in Manhattan for her birthday, lay half-way across the roadway. Irv let go of her arm, stepped back into the street, holding his hand up to the path of the traffic. Lois teetered.

Louise hit the gas at the green light and, when she saw the man, only a few feet or so from his outstretched arm, she slammed on the brake pedal and twisted the steering wheel to the right to avoid hitting him.

At that moment a car horn from behind Eric blew, startling him. He stepped on the gas, rear-ending Louise’s Toyota, inflating both of their airbags and pushing her car up onto the sidewalk hitting Lois squarely in her stiff hips and crushing her against the back of the B67.

Irv’s heart exploded with the impact of grief, and he fell to the pavement.

Louise was later saved by the ‘jaws of life.’

And Eric? He sustained, with vertebrae-cracking suddenness, multiple spinal cord ruptures causing his surgical team to place him in a medically induced coma until they would be able to assess the best course of action, if any existed, leaving him with only a 50-50 chance of survival and plenty of time to ruminate, in his solitude, on his chances of salvation.

Of Nietzsche, Vonnegut, and Pastrami at Katz’s Lower East Side

“Hi, are you Carmella?”

“Yes. Miriam?”

“Yes. I’m so glad you came.”

“Thanks for saving me a seat. It’s crazy in here. I can’t believe it’s so packed at ten o’clock at night.”

“Sit. Please. Give me your ticket and I’ll order for both of us.”

“I don’t know what I want yet.”

“Don’t worry. I’ll get pastrami on rye with mustard and you’ll love it. I promise. I’ll be right back.”

On returning to their seats with their tray, Miriam said, “Sorry it took so long. It’s part of the schtick here. Look at this sandwich. I thought we’d share one?”

“Oh, my God, yes, it looks incredible!”

“Let’s eat.”

“Forgive me,” Carmella says, chewing, “I looked at the book on your chair. You’re reading Nietzsche. What do you think? The ‘eternal return’ idea. You think he had it right? Vonnegut wrote something about that too.”

“I’ve never read Vonnegut, but maybe I should. I think Nietzsche had it right, mostly. About what he called ‘the eternal recurrence.’ The cosmology. It’s much more complicated now. But philosophically, I’m not so sure where he stood.”

“What do you mean?”

“Well, sometimes he seems certain, even challenging the reader about the idea. At others, he seems as if he’s challenging his own thinking. But the cosmological part, based on astrophysical calculations, was the right idea.”

“But he didn’t know any of the mathmatical stuff, did he?”

“No. Nor that the universe, the multiverse, is recursive and nonlinear in spacetime, without beginning or end. Eternal in that respect. Billions of years of expansion, loss of momentum, and then gravity and entropy drawing all matter and energy back to a single massive point of dense black energy. Only to explode outward with an equal dark energetic repulsion like it is now.

“But he believed that the universe was cyclic, as others had years before him. Did you get pickles?”

“Yes, half-sour. And yes, no physical confirmation of cycling, like we have now. An infinite-seeming series of cycling. A kind of Bang, Bang, Bang, rather than one Big Bang. But, of course, the whole issue of cosmology is well beyond the limits of human existence, if not the limits of human thought. I mean what Nietzsche and others were really concerned about was what is the nature of human existence and thought. Right?”

“And God.”

“Yes. And God. Philosophically, he has some cosmological support about the absence of God. We think that the entire energy content of the universe, as we see it, is a closed system. There are no leaks through which energy can either be added or lost. More mustard?”

“Sure. But how does that relate to God?”

“In a closed system, there are no external forces, or energy, outside that can enter or leave. So, no motive, creative force setting it all in motion. So, as Nietzsche proposed, no god that created the universe.”

“I’ve never tasted rye bread so good. But what if there was, or is, a god force, which set it in motion and walked away. Or better yet, one within the universe. And we can’t see it. Some unidentified, hidden, immeasurable force escaping calculation in the physical mathematical models we have.”

“Some unaccounted-for glitch in the theory or the measurements of energy in the universe?”

“Yes. Do you want some of mine? One cosmic-repulsive-attractive-cohesive energy with the potential to form matter?”

“No thanks. We just don’t know. In our tiny inconsequential moment of spacetime, no matter how many infinite iterations of the cycle, assuming that in each cycle both life and humans will be formed, we’ll never know.”

“And, if they don’t?”

“You mean one and done? Then what he thinks matters only if it helps us understand anything more of what makes us human and what matters in our lives. But, anyway, why should what he thinks matter anymore than me or you?”

“Now you’re sounding like Vonnegut.”

“Why?”

“Because there are no absolutes. It’s all immaterial. It’s all just a story. And what we know is obviously only subjective and transitory. All we have is what we think and how we act.”

“Exactly. But isn’t that the central flaw in human thought and philosophy. That any one person’s thought can define what morality and happiness might be? The best we might get from Nietzsche or anyone, no matter how well-informed or well-intentioned, is a thought that we might consider. And, if that thought helps you find happiness as part of a good life, then that thought may be good. No more than that.”

“I don’t know if Nietzsche was proposing a universal happiness force. He almost certainly was not proposing one derived from the energetic core of the universe.

“Surely not. As if there was, in a teleological sense, a purpose to life. A predetermined achievable eternal goal of life. A cycle of eternal personal human existence in which we live and die and live again, ensuring that time and again, like a great Mandala, humans, we personally, would experience a rebirth to follow at some time, in the eternity of time, to live again and, as some believe, a new life, following this one, in which we’ll be born into a happier, more fulfilled, more moral, being. You’ve got some schmutz on your chin. No, no. There. Yes, you got it”

“Thanks. That would mean that there’d be a progression of increasingly happier states. And each generation of human beings would consist of people born happier and more fulfilled. But, so many people alive today live lives of hardship and little or no hope for anything different, just as so many have, generation after generation. If the universe were to be so programmed, why are humans still born into a life of sadness or unendurable hardship, given the thousands and thousands of generations of people born since they first appeared on the earth?”

“So maybe Nietzsche really proposed the concept of eternal return, as analogous to a life in heaven as a repetition of the life we have lived on earth, but only the good parts.”

“Yes, and would that not simply satisfy the belief we all have that the good moments of our life are worth remembering and make life worth living? And for those who believe that there is a god and an afterlife, it would somehow make the present life worth living?”

“So why do we look to philosophers to make up theories that no one really pays any attention to?”

“Because philosophers are filled with their own issues they’re trying to work out. And they have this sense growing out of their privileged position in life. The sense that they have earned it. Earned a better life by their good works or their good education, their charity, or their fortunes, or their piety. The feeling, among some, that they are fundamentally better than others.”

“For those, Nietzsche’s claim that God does not exist has no relevance. Because they’re übermensches, supermen, who see themselves as transcendent. Who regale in the trappings of a good life because it is what they have earned, or bought. It’s a comforting and rewarding philosophy for them.”

“You can be an übermensch and not believe in an afterlife or in eternal return. Isn’t that really what Nietzsche was saying? That to strive for a moral life is a goal in itself. The definition, really of the good life? Is that not what Vonnegut was saying, too? Be the best, freest person you can be?”

“Yes. I think, in the end, that is what Nietzsche might have believed. That when he posited the concept of ‘eternal recurrence’ it was really a ploy, a way to question pre-determination, a way to understand the meaning of free will, and that in life we ought to live the one best life. That to believe in a life after this life, as a second and third and fourth chance at a good life, ad infinitum, was not metaphysically tenable. That’s why he wrote that recurring life would, contrary to some other philosophies of reincarnation, be repetitions of the same hard life over and over again and why he settled on the concept of the Übermensch, not as an inherently superior being, but as one person, male or female, who strives to live the best, and in his view, the most moral life.”

“Brava. These are the very same positions that Vonnegut makes in his Tralfamadorian conception of time, which echoes Nietzsche’s eternal recurrence precisely. I don’t know if I’ll ever get to read Nietzsche like you do. I think Vonnegut is enough of a philosophical story for me.”

“Oh, my God. Look at this. It’s almost eleven. They’re going to close. I haven’t eaten even half of my half sandwich.”

“Let’s ask for wrappers for them. This has been delicious and fantastic, Carmella. We have to do this again.”

“Next Thursday? Vonnegut? The Sirens of Titan? At Angelica’s up on 187th?”

“Great. At ten again?”

“Ten, again!”

Carmella raised her half-full glass of Dr. Brown’s Celray-tonic. “Here’s to Tralfamadore and the Chrono-synclastic Infundibulum!”

“What?”

“Read, and thus shall ye be enlightened.”