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Feature/Essay

Life Is Amazing I Hate You
Eli S. Evans


Eli S. Evans deconstructs the notion of the amazing, and throws up some fundamental questions about social relations. Is there more hate than wonder in this world? Is hatred the desire to be? Why do we really hate? This essay is provocative, educative and, of course, amazing.

My old roommate, who here shall remain nameless for the specific reason that I am about to disparage him, made a habit--at least during the time that I, lamentably, was forced to know him--of saying that things were amazing. But he wouldn’t just say it: he would lean into it, adding a verbal dash or two to drag it out, or open it up like a great plain or a crescent moon: a-maze-ing I think that this was his way of saying on the one hand absolutely nothing and on the other hand something he could never explicitly consent to saying, something along the lines of: the quality of my life is beyond your comprehension, perhaps in particular because the sum of your experiences do not even provide you with the basis to be able to understand the quality and significance of my experiences. I was never happy to hear him describe something as “a-maze-ing”--it always mean that he had reached a new level of satisfaction with himself--until the day that he told me he had found an “amazing new apartment.” I can’t be sure, since the sum of my experiences very well may not provide me with a basis for understanding the true meaning of “amazing,” but I think that I might have been amazingly happy when I found out that he would be leaving my apartment and, by extension, my immediate daily consciousness.
He was moving to Santa Monica, of course: of course, because Santa Monica is where all of the amazing young aspiring people in Los Angeles end up. Because it’s amazing. And sometimes, while these amazing young aspiring people are living there, amazing developments occur in their lives or in their careers, and sometimes in both. The first amazing development in the career of my amazing roommate occurred before he had even moved to Santa Monica, when he was selected to play a small but important supporting part in a movie that was being produced. By his father.
“But he’s not even the one who auditioned me,” my roommate told me. “So, you know--That’s why I don’t like to mention it to people. They get the wrong idea.”
So be it. Everything was fine on that score until recently, while visiting my parents in Milwaukee, I came across that direct-to-DVD movie in the local Hollywood video. At first I didn’t remember that it was his movie, but the title seemed vaguely familiar to me, and so I picked it up. And then: there he was, staring back at me, but from profile, floating on a Polaroid photograph amongst a sort of shower of Polaroid photographs, or images of Polaroid photographs, which decorated the cover of the case. I think, in the image in which he appeared, he--or, rather, his character--was getting married.
It was amazing how unhappy I was to see him after all that time. It was amazing that it had not been that much time at all: only a few months, but until that moment I had nearly succeeded in forgetting about him, and about the year and a half during which he had gracelessly occupied the bedroom across the hall from my bedroom, listening to fifties be-bop through his iPod and then leaving dollops of grape and strawberry jelly, and mustard, to fester and emulsify on my kitchen counters. As though the kitchen wasn’t bad enough already! And of course it was him. I don’t even eat jelly, and if I did, I would have eaten it in my room, for fear that, if I remained too long in one of the apartment’s public spaces I might run into him, or worse yet both him and his attractive but strangely weathered looking girlfriend who at a certain point during his residence seemed to be here as much as he was.
"I believe it was--no, wait, I don’t remember who it was, but it was somebody who holds a place of esteem in the history of the United States, one of the signers of the constitution perhaps, somebody along those lines who, in any event, predicted: debt will be the primary weapon used by the rich in their war against the poor."
I shouldn’t extend too much cruelty in her direction: the thing I always hated most about her was that she liked him, and also that she consented to and participated in interminable acts of affection with him in the kitchen and the so-called “common room” that is contiguous to it. Why there? Never mind that they were the two worst rooms in the apartment when he lived here, although to my credit I should mention that I’ve since done a significant amount of housework toward fixing them up (and should also, perhaps against my credit, admit that the only housework I can do is the kind of housework that can be done with a hammer and a screwdriver and a good deal of grunting and complaining). Why not head into the bedroom? And I also hated the fact that she either perpetrated or participated in their habit of showering together before lovemaking. I know that they showered together before lovemaking because they would shower together at times that were strange for showering but very normal for lovemaking, for example after a night out on the town together, half-tipsy and the other half drunk with lust. Do we really need to clean our genitals before sex?
No. We need to clean our genitals after sex.
Perhaps we need to clean our genitals before sex if they are particularly stinky, but I happen to know--not by way of the roommate here in question but rather by way of another roommate with whom he was somewhat more conversational--that my old roommate’s girlfriend for reasons which remain unclear to me but must be medical had no sense of smell. So it didn’t matter if his genitals stunk and therefore I can only conclude, based on their habit of showering before lovemaking, that it was her genitals that stunk, and the fact that the stink of her genitals bothered him bothered me. Everything about him bothered me. Perhaps it had nothing to do with stink. It bothered me, nonetheless, that by way of this pre-lovemaking shower ritual, the two of them consistently made a public albeit indirect announcement of their intention to make love. And they weren’t fucking, either, not even having sex. They were making love. I could tell by the way they would, sometimes, hold each other motionlessly for minutes on end in places like the kitchen, the girlfriend and her possibly or potentially stinking genitals behind him as he made his peanut butter and jelly sandwiches, her arms around his waist, head turned and cheek pressed against the curve of his back, or, perhaps, her hands flat against his chest, which, along with his shoulders, spent most of last year engaged in a process of expansion. His acting career depended on it. Literally. He was (and, I imagine, still is) a good-looking man in the most trifling way, square-jawed, blue-eyed, and dimpled, but his heavy round head outsized his skinny body making him disproportionate. This part I don’t know for certain but I can only imagine that his agent must have told him: you’re going to have to balance out that head. Protein powder appeared, a light dusting of it often left on the counter-tops next to or on top of the emulsifying dollops of jelly, or jam.
I could tell that he and his weirdly weathered girlfriend made love because of the way she lay heaped or piled on top of him on the decomposing yellow couch in the common room while they watched The Big Lebowski on the DVD player. They were constantly watching The Big Lebowski--I think it was the only DVD he owned--and when they were always like that, two sardines without the can. The Big Lebowski would cause him to laugh boisterously from time to time and I could picture her, all the way from my room fifteen steps down the hallway, bouncing up and down with the rhythms of his torso, and enjoying it, because this bouncing was the sensation of his joy. He was an amazing guy. He loved her. And he loved writing plays, as well. And TV sitcom pilots. And he loved the movies. He must have had magical experiences with them as a child and for that reason considered himself destined to create them one day himself. He once wondered aloud, early on when we had not yet come around to utterly hating one another, how it was that I could watch films in bits and pieces.
“I like to lose myself in the shape of the movie,” he said to me.
I’ve heard news of him since his departure. Amazing news. An amazing career development, even more amazing than the supporting role in his father’s movie because, as far as I know, his father has no involvement in this one: he’s going to be shooting a movie with Anna Nicole Smith. The Anna Nicole Smith. I watched her reality show once in a hotel room in Tacoma, Washington minutes before, or after, failing to produce an erection during an attempt to fornicate a girlfriend I’d long since lost interest in fornicating. In those moments, when you are either uninterested in or unable to fornicate a person who is expecting to be fornicated by you, the most uninteresting things suddenly become very interesting. For example, Anna Nicole Smith’s reality television show. Well, now that my old roommate who has thus far been the subject of this arguably amazing text is going to be starring in a movie, or at the very least appearing in a movie, alongside Anna Nicole Smith, I’ll never again have the television to turn to in moments of sexual inability. Are you kidding me? I’ll never turn the television on again for fear that, unwittingly, because it happens to be on the channel that is on the television when I turn it on, or because I happen to flip by it in search of a sporting event--any sporting event will do: thumb wars, barrel lifting--I’ll come across one of those cross-purpose entertainment celebrity tabloid promotional programmes and he’ll be on it, promoting his upcoming movie with Anna Nicole Smith. What if I turn on the television and there he is, and before I can find the remote or get to the dial I hear him say something like: “To be perfectly honest with you”--and here insert the first name of the inevitable suck-up interviewing him--“I didn’t know what to expect from Anna Nicole. Needless to say, her reputation preceded her. Chuckle cum belly laugh. But honestly, working with her was an amazing experience. Her professionalism was amazing. People can say what they want about her. She’s a consummate professional. She was amazingly supportive throughout the entire process. It was really amazing.”
And the reason I can never turn the television on again is that if I were to come across that, if I were to experience that, I would very seriously have to consider killing myself, and I am not ready to accept the amazing responsibility that comes with killing yourself. My parents would be so unhappy. They would probably take it as some sort of censure of their parental performance and I wouldn’t have that: they were wonderful parents. I would almost go so far as to say that they were amazing. And there is a very high divorce rate amongst parents of suicide victims, or perpetrators, or, I suppose, both, since in the case of suicide the victim is generally the perpetrator. In any event, they’re about to retire. The thought of them having to start over alone at retirement is unbearable. Which is to say, in short, that I would have to have a very good reason for committing suicide.
And seeing my old roommate on television talking about what an amazing experience it was to work with Anna Nicole Smith, promoting his soon-to-be-released movie with Anna Nicole Smith--that would be a pretty good reason for committing suicide. I just can’t risk it.

* * *

I haven’t had much of a problem finding one modest form or another of publication for frivolous little non-fictionally and critical-theoretically narrative pieces such as what this one is becoming, but I’ve had a good deal of trouble finding publication of any sort, modest or otherwise, for what one person recently termed my “more substantial” work, and perhaps that in itself--that the work I have had trouble publishing is the more substantial work--is a valid explanation. Perhaps there are other reasons. My more substantial work for the most part comes in the form of very long novels, two thousand pages and up, driven almost entirely by dialogue between characters who, according to my own mother (my own mother), all sound the same when they talk (in another of these relatively frivolous pieces I’ve suggested an explanation for that phenomenon). So perhaps the work itself, substantial or otherwise, is the problem, or perhaps the problem is with the world. I read, recently, an interview in which the interviewee, author of a book on how to succeed in publishing a novel and why most people who write novels fail to publish those novels (the primary reason, according to this author, according to what I could gather from the interview, was that most of those novels are bad), suggested that the reason that some great books will never be published, or, perhaps, will be published, and perhaps even eventually recognized as great, but are not succeeding now in being published, is the same as the reason that there are books that are now published and widely distributed and generally recognized as great which had limited if any success during their time, were either published to little renown or not published at all: that the world is not ready for everything at any given time. Sometimes, he suggested--and here I am paraphrasing--great literature simply needs to wait its turn, until the world is prepared to receive it.
I have been waiting, as have the very long, very much dialogue-driven novels that have made their way into the world--ready or not--by way of me (I have been thinking of myself as a medium of late), but there are a couple of significant problems with waiting, of perhaps insuperable problems:
1. Until I have published books to critical renown and economic recompense, I cannot be both a writer and a bourgeois, and despite myself, although I know it’s wrong, I want to be a bourgeois; or, rather, while I may not necessarily want to be a bourgeois, I cannot survive much longer without becoming a bourgeois. It’s simply too much work. Or, perhaps: I want to be a bourgeois despite the fact that I don’t want to want to be a bourgeois. I wish I didn’t want to be a bourgeois but I do. The bourgeoisie doesn’t own the world but the world, which is owned by the capitalists, nonetheless is built around the needs of the bourgeoisie, which is to say that as long as I am not a bourgeois, I am living in a world that has not been constructed around my needs. It’s hard work. My eyes burn at the end of the day. And until the work that I produce when I am doing the work that other more conventional people would like for me to call “writing,” and would probably call “writing” themselves, becomes a source not only of income but of the kind of predictable income against which you can access credit, as long as I continue to sacrifice other possibilities for achieving that sort of income in order to continue doing the work that most people would probably call “writing,” I simply cannot be a bourgeois. And despite the fact that I don’t want to want to be a bourgeois, or wish that I didn’t wish I was a bourgeois, I really do wish I was a bourgeois. I’m dying to be a bourgeois. Literally. If I don’t become one soon, I’m going to die. Of starvation, perhaps. Or, because despite the fact that I am not a bourgeois I’ve had enough income to feed myself, of disease or some other less noxious form of illness, because although I’ve been able to thus far scrape by with the most basic non-bourgeois health insurance, eventually what can’t be diagnosed and treated in the sort of giant, filthy HMO that acts as a penultimate station for those living below the poverty line is going to get the best of me. Or mental illness. Living in a world made for the bourgeoisie when you are not yourself a bourgeois is a sort of mental contaminant. Eventually you will become dysfunctionally paranoid, and for good reason at that: the world really is out to get you. Or, rather, it is constructed around the needs of those whose needs are not your needs--cannot be your needs because you don’t have the capabilities required to have those needs--which is the same as it being out to get you. Paranoia is justified but it is paranoia all the same. Or crime. When you are not bourgeois, your life, essentially, becomes a criminal act. I am not violent, in part because I am afraid, and yet I am constantly committing criminal acts: defaulting on bills being the primary sort. I believe it was--no, wait, I don’t remember who it was, but it was somebody who holds a place of esteem in the history of the United States, one of the signers of the constitution perhaps, somebody along those lines who, in any event, predicted: debt will be the primary weapon used by the rich in their war against the poor. Debt. One way or another, I won’t be long for this world if I don’t become a bourgeois. And,
2. Until such time as I have published a novel with a mysterious or enigmatic photograph of me on the back and at least one flattering quote regarding me and that which others might call my writing from a literary big gun--“Eli S. Evans is a startling new voice in American letters”--my cousin (who I will not name for fear that I might disparage him) who, last year sold his pop-up blocker company to Microsoft for an undisclosed sum of money that was disclosed to be approximately twenty million dollars, will continue to think that he is more successful than I am. My cousin, who grew up in a wealthy family in Long Island while I grew up in a much less wealthy family (to the point of being not wealthy at all) in Wisconsin, the sophistication-delayed Midwest, was always the barometer against which I measured myself, the person I needed to be better than to be successful.
So you can see what I’m saying. For the above reasons, and others which I’ll not here elucidate, it is clear that while the world may not be ready, I am.
Which is to say that the world best get ready.
What is it that Prufrock says?
How to force the moment to its crisis?
It’s a question of coming up with new strategies. But I’m a writer. Not just a writer but a writer. I’ve read about what that means from a number of different angles and I’m most partial, I think, to Roland Barthes’
"How do you ask permission for something which is not permissible? How do you enter into a game of authority knowing full well that real authorship is the dissolution of authority, that the novel is the dissolution, moreover, of the very possibility of authority: the space, as Milan Kundera says, in which no one (nobody!) owns the truth?"
assertion that writers--not just writers but writers--are people who think in sentences. I am a writer. Not a writer. That’s too banal. I’m a writer. A writer who does not consider himself a writer because the terminology is too clumsy, but acknowledges that he is a writer for the benefit of all of those who lack the nuance to conceive of what he does as an agent of the creation of text without making reference to the dead metaphor of writing. I am a writer, metaphorically speaking. I think in sentences. I am no good at thinking of anything that does not come in the form of a sentence. My mind, which is usually full of sentences, goes blank. Strategies, for example. Strategies do not come in the form of sentences. I don’t know what they come in the form of. Obviously. If I did, I’d probably have some. Charts and graphs? And yet, despite all of that, I’ve come up with a strategy. It goes like this--or, rather, first a little background. Although I’ve managed to peal through three literary agents since I started seeking literary agents at the age of twenty-four, I’ve never succeeded in pairing myself with a literary agent who was able to sell my work to a publishing imprint of any repute. Or no repute, for that matter. I don’t blame the agents, I blame the world. All the same, blaming the world is a little too general and diffuse, so I do blame the agents, despite the fact that I know that it hasn’t been their fault. In any event, because I don’t have an agent at the moment, if I decide that I am going to pursue publication by way of a publishing imprint of little or no repute--I wouldn’t dare pursue publication by way of a publishing imprint of more than little to no repute without an agent to mediate the pursuit--I am responsible for writing my own query letters, which are the letters that you send to people who you hope will read your work asking for permission to send them a manuscript copy or, more often than that, a small fraction of a manuscript, of a text the creation of which can be attributed--although, of course, fraudulently (death of the author, etc.)--to you. In short: “Dear Sir, and etc. etc. Allow me to introduce myself. I am Eli S. Evans, and etc. etc. You have not heard of me. Obviously. Which is why I am writing you this letter. Over the years, I have written etc. etc. and now I have decided is the time to pursue publication and etc. for the etc. etc. that I have written over the years. The world, I believe, is ready. Perhaps you would be the ideal outlet for that publication. I would like to send you something to consider. Perhaps ten pages of my most recent etc., which you could consider at your leisure, more than likely three to six months, and decide whether or not you would like to grant me permission to send you my most recent etc. in its entirety, or perhaps another portion of my most recent etc. for you to spend another three to six months considering. Or perhaps you would like to give me permission to send you a summary of my most recent etc., which is, of course, precisely that which cannot be summarized, for if it were something that could be summarized it would not be etc. but rather etc. All the same, perhaps if the summary piques your interest you would invite me to send on a portion of the manuscript of my most recent etc., or any other etc. for that matter, and etc. etc. With your permission, it would be an honour to do so. Yours, etc., Eli S. Evans.”
The problem is that those letters, which are your opportunity to distinguish yourself from the other two hundred people who have sent a letter to the same person, which has arrived on the same day, are nearly impossible. How do you ask permission for something which is not permissible? How do you enter into a game of authority knowing full well that real authorship is the dissolution of authority, that the novel is the dissolution, moreover, of the very possibility of authority: the space, as Milan Kundera says, in which no one (nobody!) owns the truth?
But I have an idea.
For a letter.
As follows:

Dear Sir,
My name is Eli S. Evans and I am writing in the hopes that you will consider for publication with your imprint my most recent etc., a manuscript copy of which I have enclosed with this letter. I would also like to inform you that right now, as of the moment of the composition of this letter, I am twenty-nine years old, and furthermore to make you aware that I have recently come to a decision. This decision was based on a number of different considerations, including the fact that until a writer has succeeded in publishing at least one book to critical renown, that writer cannot be a writer, which is to say, a person who spends his time doing that which people who are not writers generally call writing, or, rather, cannot spend the time that most people spend working instead doing what most people who are not writers would consider writing, and also have a bourgeois existence, and also including a consideration of the fact that this is a bourgeois world and those who are not bourgeois are condemned to live on the outside looking in. In short, my decision is as follows: if a publishing imprint of at least minimal renown does not accept for publication at least one of my etc. etc. before the event of my thirtieth birthday, I will commit suicide. What does this mean to you, sir? Does it mean that you should, in order to prevent me from committing suicide, accept for publication the etc. a manuscript copy of which I have here enclosed, or, for that matter, accept for publication any other etc. manuscript copies of which have not here been enclosed, but which I would gladly send on to you? Perhaps not. And, in any event, I would hope that if you do accept for publication any etc. etc. which can, according to certain outdated conventions, be attributed to me, you do so based on nothing other than the quality of the etc. itself. I am simply informing you of my decision.
I look forward to your prompt reply.
Yours and sincerely, etc. etc.,
Eli S. Evans

It would be an interesting trick. I would be like Melville’s Bartleby, throwing around a weight that does not exist, particularly given the fact that any recipient of such a letter would inevitably be somebody who would not care one way or another, nor a single iota, whether I live or die, having to the point of having received that letter invested nothing in me, nor knowing me personally, and thus having no reason to care whether I live or die. And yet it worked for Bartleby. And besides, a little bit of knowledge can go a long way. Javier Marías begins the first volume of his most recent but as yet unfinished novel (volume two ended, much as volume one, in a cliff-hanger, and volume three has not yet been published and who but Marías knows truly whether or not it has even been written)--a first volume about which I have written in another of these frivolous little pieces which has, despite my output of more substantial work, been published--with a long meditation on knowing and having been told, a meditation which concludes that to know, or to have been told, is a condemnation, for once we know, or once we have been told, we can never escape the obligation of our knowledge. “One,” he says, “should never tell anybody anything,” and why? Because to tell is a gift, but it is also a link, the Spanish word is vínculo, and a vínculo creates, Marías says, a knot, or perhaps more likely than that it involves you, but the word Marías uses, which I have here translated as involves, is actually a conjugation of the verb enredar, which outside of this specific context, or translated more precisely, means to tangle up.
Or, in other words, he who receives such a letter from me, despite himself, against his will, is not simply involved in this mess I’ve created; he’s tangled up in it. And he can escape this involvement, this tangle into which I’ve entered him, no more than he can go backwards in time, no more than he can un-know that which now, through no effort or exertion of his own, he knows. And all of this is to say that now that I have informed him of this plan of mine, to commit suicide upon turning thirty if I have not yet had accepted for publication by etc. imprint, a more or less reputable publishing imprint, my most recent or, for that matter, any other etc., he bears some responsibility for the outcome. A year from now, he could pick up a newspaper and read that in such and such place and at such and such time, Eli S. Evans, thirty years old, hanged himself, or tossed himself from such and such precipice or natural suspended structure, or shot himself not in the heart, which would imply love or the absence thereof, but rather in the head, the temple, in the brain, fulfilling a promise he had made to himself x number of years or months ago, to commit suicide at the age of thirty if he had not yet succeeded in having one of his books at the very least accepted for publication. And it will, in part, be his fault, the fault of he who has received this letter from me, who received this letter from me sometime after my twenty-ninth birthday but before my thirtieth, because he knew, despite himself he knew, and could have done something, could have intervened, had in his hands the power to take that or those actions which would have prevented this suicide, this death-before-his-time, from coming to pass. Whether he wanted to have the power or not is what I’m saying; that though he may not have ever wanted to have had the power to have any influence on whether or not some person he never met from some place he would never go writing some texts that would never be of interest to him, economic or otherwise, did or did not kill himself at the age of thirty, he did have the power: because not only could he have taken such action or engaged such behaviour that this did not happen, but he knew that it would happen and knew what action he could take or behaviour he could engage in to keep it from happening, and did not.
And therefore, despite himself, regardless of the justice of it, if this happens he will to some extent be to blame.
It worked for Bartleby.
It’s a plan.
It probably won’t work and there are those who, reading of it, will probably suggest that there is absolutely no integrity in a suicide threat, and to them I would reply that there is no integrity in threatening suicide to a person who cares whether you live or die, but perhaps there is great integrity in threatening suicide to a person who could care less whether you live or die, and perhaps even more integrity in the threat when this person is a person who holds some economic authority over you. Something more than passive resistance or aggression. Judo. You, who have no weight, using theirs against them.
I imagine the Sir to whom such a letter would be directed ensconced in his office, glancing over it, his hand already moving to crumple the paper, suddenly taking pause, gasping for air, realizing that now the possibility of my suicide belongs to him, a solemn responsibility whether you ask for it or not.
No, I’m sure it would never work.
But maybe it would.
And, if it did, at that, probably indirectly. We know how the story would have to go: of course no publishing executive would fall for such a cheap trick. But the world is small and travels around itself in circles. Perhaps the publishing executive, himself thinking of the opening passage of the first volume of Javier Marías’ most recent and still-in-progress novel, or thinking less referentially about responsibility and knowledge and the irrevocable forward march of time, perhaps troubled by this and not knowing quite how to react or what to think, mentions it to a friend of his who, perhaps, I don’t know, works for the New York Times, the New York Times Magazine, and the friend thinks it would make an interesting story, the desperation of the struggling artist, the young artist, the relation between art and age, success and age, and decides to do a story on it, and the story converts me in if not a celebrity--that would be too much--and object of interest, of recognition, the story lends me credibility although it might not be all that flattering a story, and by way of the credibility lent me by the story, and perhaps by the multiplication of the story in all of the other media of communication that purchase the rights to it and reprint it, I, as author, as personality, become commodified, and as a result of that commodification of me, some publishing executive at some imprint of some repute decides that it could be a profitable endeavour to publish one of these two thousand page novels of mine, one of these utterly quixotic absurdities, absolutely unpublishable books written, to use that old word, by an author, to use that old word, so desperate to publish his texts that he would rather die, by his own hand, than confront the failure to do so. It would be a cheap trick, I know. But the world is filled with cheap tricks. Anna Nicole Smith, for example.
And what if it worked? Wouldn’t that be amazing?

* * *

Chain letters, for example, operate according to this same principle. I’m talking about the chain letters that level threats. Often they balance those threats with promises of good luck, as well: if you don’t send the letter to x number of other people, then x y and z misfortunes will befall you and those you love, but if you do then such and such good fortune. But the promises of good fortune hardly matter. It’s the threats that count. It’s because of the threats that chain letters work, and, I would imagine, the threats against others, against your loved ones, against anyone, are more powerful in that respect than the threats against the actual recipient. Because it could be true. It probably isn’t true that if you don’t send this letter to ten people, or fifteen people or eight or whatever the number happens to be, misfortune will befall your mother, brother, father, wife, lover, but the threat has been made, you have read it, the letter is in your hands, and now, what if it does? What if it does…
You send the letter on because if it does happen, because if great misfortune does befall your mother in eight days’ time, or whatever the promised interval is, you will have known, and you will, despite knowing, not have acted.
This is the hypothesis, as it were: that knowing, having been told, forces us into action, for fear of having known and not acted; because once we know, we are responsible.
I received a chain letter of that nature in high school, addressed to me, with Christian overtones, and panicked. At the time, despite the absence of religion in my family, I was experimenting with taking Judaism seriously, and for that reason was terrified of participating in a chain letter which promoted a decidedly Christian agenda. But I was also terrified of the promise of bad luck and misfortune for me and, more importantly, for my family. I could not send it. But if I did not and what had been threatened came to pass?
I took the letter to synagogue and showed it to my cantor, who probably did not quite understand what I was going through.
I don’t think many chain letters come in the mail these days; most of them come via email, and I get one from time to time, and always, indiscriminately, even against curiosity, refuse to read them.
I don’t want to know.
But I’m thinking of the hypothetical Sir who receives my letter. He won’t know. There is no precedent for such correspondence. By the time he realizes that he should not read it will be too late and he’ll have read it, and he’ll know. And once you know there is no going back. It’s like trying to go back to a dream once you’ve already woken up. Calderón de la Barca: La Vida Es Sueño. You can’t do it. Neither drugs nor stupefaction. Not even the force of the state military. You can’t forget that it was a dream. You can’t forget that now you are awake. You can’t undo that you have been told, that you have been warned, that the power to act has been placed in your hands consequent of what you have been told.

* * *

I’m thinking, even, that I can never turn the television on again, for fear that I’ll stumble across
"For Girard, the French critic, suggests that hatred and the desire to be are two sides of the same coin, and who knows which comes first? Girard suggests that either we hate the person who is what we desire to be, or has what we desire to have because theoretically it is because that person is what we desire to be or has what we desire to have."
some sitcom and, just as I do, my old roommate, who I cannot name for the particular reason that I’m trying to disparage him, will walk through a door, the way that people are always walking through doors in sitcoms. I don’t want to have to consider suicide. I am, according to the above paragraphs, considering threatening suicide, although I won’t, but even if I did, the threat would not be in earnest, for I would not really consider it. But if I turned the television on and a sitcom happened to be on the channel the television happened to be on when I turned it on, and at precisely that moment my old roommate who here shall remain unnamed walked through a door in that strange unnatural fashion in which people are always walking through doors on television sitcoms, I would have to actually consider suicide, and I really don’t want to do that. I hate him that much.
Or perhaps in fact I desire to be him.
For Girard, the French critic, suggests that hatred and the desire to be are two sides of the same coin, and who knows which comes first? Girard suggests that either we hate the person who is what we desire to be, or has what we desire to have, because theoretically it is because that person is what we desire to be or has what we desire to have that we are not or do not, that theoretically it is precisely that person who stands between us and what we want to be or to have (a limited resources, supply and demand kind of situation); or that our desires are essentially triangulated by the person we hate, which is to say that what we desire is in fact what properly should belong to the person we hate, and that the reason we desire it is to keep that person from having it, or being it, in other words, to become the obstacle that stands between that person and his destiny; or that what we hate is in fact what we most desire, and, therefore, because it is what we most desire, what we most fear failing to achieve or become, and so, out of fear, neurotically or pathologically, we hate it.
It is possible, Girard, the French critic, suggests, that in fact what we end up striving to be or to have is in the end exactly the opposite of that which we truly want to be or to have because we are, neurotically or pathologically, so afraid of failing to acquire or to achieve that which we most want to be or to have, that we must eliminate entirely the very possibility of even trying, and we do this by hating it.
It’s a convoluted logic, but in the end it works.
And whatever the case may be, my hatred for or desire to be my old roommate either because I hate him or, I should say, I hate him because I desire to be him, or, I don’t know--whatever it is, it may at the very least, cure me of my television habit. That’s what I was trying to get around to with all of this.
But I don’t even have a television habit!
This whole thing is amazing.

* * *

Do you know what I fucking hated about my old roommate? That he believed that a sitcom could be good. He believed that there were good sitcoms and bad sitcoms. He wanted to write a good sitcom. He took himself seriously. He took himself seriously as a writer, and he wanted to write a good sitcom. I hated him because he was a writer who, in a zone of pure language, language without language, would still have called himself a “writer.” He would have said: “I am a writer.” I hated him because he did not seem to understand that a sitcom is not good. Good sitcom, bad sitcom. Or I hated him because I can write thousands of pages, three thousand pages a year, twenty pages a day, I can write a thousand books a thousand different times. I could even write a sitcom, but I could never write a sitcom. Something like that. I hated him because he was an actor who took his craft seriously. Not seriously but solemnly. Seriously is one thing. I can tolerate an actor, even if he is acting in a movie with Anna Nicole Smith, taking his work seriously. But I can’t tolerate an actor taking his work solemnly, approaching it with solemnity and respect, for the craft, for its history, and then accepting a role in a movie with Anna Nicole Smith. I don’t know anything about Anna Nicole Smith. But I live in Los Angeles, I’ve lived here for four years--I once even dated a young blonde aspiring actor who I eventually failed to fornicate in a hotel in Tacoma, WA--and so I’m familiar with the argument that the young aspiring actors who consider themselves artists and their acting art make when they go on auditions for roles in McDonalds commercials or movies with Anna Nicole Smith: that whatever the role, and whatever the production, each individual actor has the opportunity to seek truth in it, to bring humanity to it, and so to make art out of it.
But that’s not true. That’s a fucking lie. Art is what happens when the rest of the world is stripped away, but in particular when power and economics are stripped away. Movies with Anna Nicole Smith, or any other big-breasted or otherwise-breasted Hollywood star, movies that participate in capitalized chains of profit and exploitation, are themselves networks of power and economics, and in those movies--or, I should say, in that movie, since it’s always the same movie--there cannot be art.
I won’t hate you for doing it, for accepting the role, for appearing in the movie, but I’ll hate you for approaching it with solemnity.
I hated him because he had the fucking gall to believe that his life was amazing. I hated him for everything that implied. I hated him because he believed that if he wrote a pilot sitcom episode that was good enough, a television network would buy it and produce it. I hated him because when I went into my room to sit at my computer I was working, and when he went into his room to sit at his computer, he was writing, and in so doing he was assassinating the holy spiritual centre of my spiritual holiness, and there was nothing amazing about that.
Which is to say that I didn’t hate him at all, Girard might say, but rather that I wanted to be him. Or, perhaps: that I wanted to be him because I hated him, in order to prove to him that he was no more capable than me, or perhaps even in order to prevent him from being himself, the person he was destined to be. That because I hated him I secretly wanted to be him, or, perhaps, that because I secretly wanted to be him I hated him, that I had to hate he who was what I secretly wanted to be in order to reconcile myself to this incredible fear I had that I would fail to ever be that. I don’t know. I guess I really didn’t hate him, anyway, he just sort of got on my nerves. I thought he was a little too cocky and a little too satisfied with himself. I didn’t like his ideas about art and literature. But who am I trying to fool? Here I am wondering whether I wanted to be him because I hated him or hated him because I wanted to be him, and meanwhile, to most of the world, I already was him; we already were each other. I mean, I see these gulfs of difference between us, but the truth is that I’m making incredibly fine distinctions. Let’s see. Both of us about six feet tall and white with dark hair. Both of us in our twenties. Living in the same city and, for over a year, in the same apartment. At first I was driving a Toyota and he was driving a Honda, both of which rolled off the assembly line in the mid-nineties. Now we are both driving newer and better made station wagons (although I think more highly of mine, of course). Both of us spent a good deal of time in our rooms, across the hall from one another, doing what most people in the world would consider, or call, writing. I even call it writing if I am discussing it or referring to it with somebody of whose linguistic, literary, or textual positioning I am uncertain, just to be sure that we are understanding each other. I, of course, on an Apple computer, and he on some IBM compatible device.
The differences were astounding.
But, of course, they were not. If hatred is rooted in the desire to be, or produces the desire to be, then how could I possibly have hated him?
I think I hated him because if he thought that his life was amazing, then what must that have meant about what he must have thought about my life?
But I didn’t hate him. I found him irritating. I found myself rooting against him, whatever that means. I wanted his life to deny him the opportunity to be amazed by it. I wanted him to struggle the way that I struggle. Who was he to be so amazed?

* * *

I should have slipped a note under his door.

Dear Etc.,
Your happiness is killing me.

Just so he knew.
But I don’t really even know if he was happy.

* * *

And just when you were starting to think that this essay wasn’t anything, really, but an aggressive deconstruction of the use and notion of the amazing
I’ll be the first to say it. Sometimes life really is amazing. This summer, for example. I was staying, for work, in a student residence near the sea in Barcelona. That in itself wasn’t amazing. I’ve been to Barcelona at least twelve times in my life, and besides, I much prefer Madrid, and, in Spain, between those two rival cities, it’s sort of a one or the other situation. If you love one, you hate the other, and vice versa. The two cities officially hate each other. But Barcelona is okay. I don’t hate it, or, if I do, I hate it only because it has failed to be Madrid. I am there, for work, two or three weeks out of every summer, and I enjoy my time there despite the pervasive smell of garbage and faeces. But that isn’t what was amazing, either. What was amazing was this. One day, shortly after my arrival in the city, I shaved, which in and of itself wasn’t amazing, although it had been a couple of weeks since I had shaved and some of the people I was working with were amazed to see me looking so clean and proper. But in any event, that amazement is not the amazement I am here referring to. What was amazing occurred after I had shaved but before anyone else had seen me. It had something to do with the size of the bathroom in my room in the student residence near the sea in Barcelona, that size being small. There wasn’t much room for anything. A small glass shelf screwed into the wall above the sink, but that was occupied with my dental hygiene products. So after I had taken out my can of shaving cream to shave for the first time since I had arrived in Barcelona, and because I did not want to put it, moist and splattered with its own disembowelled contents, back into my bag, I ended up setting it on top of the toilet, a decision which was in itself not amazing but most definitely preceded that which was amazing. Shortly thereafter, having not yet left my room since shaving, I needed to urinate, which, again, was not amazing at all, but would indeed become a part of the concert of events and decisions which created that which was amazing. So I urinated, which was not amazing in and of itself, and then went, with my right hand, to flush the toilet, pressing the knob that was on the left side of the toilet, a configuration of movement that I would not consider amazing considering the fact that I am, unfortunately, right-handed (I might have made the major leagues if I was a left-hander). In so doing, the forearm of my right arm sort of swept across the top of the toilet on which the can of shaving cream was resting, and knocked it into the toilet, but it all happened too fast. My body had already committed itself to the memorized movements of flushing a toilet, and before I was able to process what had happened, I’d already flushed the toilet. In a panic, I plunged my hand into the swirling swill of urine, and even managed to get a hold on the can of shaving cream, but it was too slippery, or I was not strong enough, or the force of the flush was too powerful: it pulled out of my grasp and flushed down the toilet.
Literally.
And I’m not talking about one of these miniature cans of shaving cream (although nor am I referring to the very thick older style of shaving cream can). I’m talking about a full-sized can of Gillette brand shaving gel, or gelatin.
It was incredible.
I stood over the toilet waiting for it to come back, but it didn’t. I got onto my knees to examine the pipe as it ran from the back of the toilet into the wall. It curved at an impossible angle. I mean, a rigid can of shaving cream could not possibly pass through it.
And yet it had.
It never came back. I stood waiting for a minute or two. Eventually, holding my breath, half-expecting an explosion, I flushed the toilet again. The water went down smoothly, beautifully.
I continued using the toilet for at least ten more days without a problem.
It was like the Hanukah miracle, but involving toilets and shaving cream rather than burning oil. I had flushed a can of shaving cream down the toilet, and it had gone down.
I continue to be amazed.

* * *

That was over a month ago, now. Since then I’ve returned, by way of my parents’ house in Milwaukee, Wisconsin, to my loft apartment in mid-city Los Angeles, where, since my return, I have acquired, in exchange for my old car, a new computer. It was a revolutionary move in certain ways: for years I’ve done all of my work on laptops, but this time I bought a desktop. Things are changing. A sense of permanence? A commitment to place?
Perhaps I’m simply trying to keep my life dynamic.
I’ve stayed with the Apple brand, in any event. The other kind of change would represent not a change of sense of place or situation but of character and personality, and I’m not willing to go that far. Yet.
In any case, you get so much more for your money when you spend it on a desktop style computer. My processor is so much faster than my old processor. Things are being processed all over the place. Even as I’m working on one of these frivolous, unsubstantial little narratives, I can, if I decide, open my internet browser and take a quick turn or two around the web. I could do a Google brand web search on myself if it weren’t so pathetic.
But I did just, between the text that came before the above asterisk and that which is now coming after, run a Google brand search on the word amazing, which returned me one hundred and forty-four million results--quite a few more than the forty something I receive when I run a Google brand search on myself--and for a moment I thought I would end there. A hundred and forty-four million amazements on the world wide web.
Then the real ending occurred to me, and so I opened my browser back up and this time ran a Google brand search on the word hate, fully expecting--for clearly the narrative demands it, has written this ending for itself--for it to return at least one hundred forty-four million and one results because, of course, that just proves my point, which is what I’ve been trying to say all along. That, obviously, there’s more hate than wonder in this world, and that’s what people like my old roommate are too wrapped up in themselves to understand.
So I ran the search.
Ninety-six million…
Curses.
Foiled again.

 © Eli S. Evans 2005.
Eli S. Evans
Eli S. Evans lives in Los Angeles and teaches literature and creative writing at Orange Coast College in Orange County, California, USA. His short essays and fiction have been published widely. His novels, which are the true fruits of his labour as a writer, continue to circulate within the confines of his immediate family, and to languish in the hands of an aspiring literary agent, who is not related to him but was recommended to him by a mutual acquaintance. See also: Forget Heidegger.

Contents: Dec. '05 - Feb. '06


Fiction

G. K. Wuori
Beth

Colin O’Sullivan
Fishermen

Louis Malloy
Jumping

Jacinta McDevitt
Way to Go, Dad

Seán Gallagher
The Coming Man

Tom Sheehan
The Sentencing of Madrigal Orpic



Poetry
(by)


Todd Swift

Heidi Garnett

Remi Raji


Feature/Essay

Eli S. Evans
Life Is Amazing I Hate You


Interview

Jacinta McDevitt


FRANkly Speaking!

Fran Cartoon
Wardrobe

Book Reviews

The Collected Stories
The Collected Stories
William Trevor

Death, Not a Redeemer
Death, Not a Redeemer
Hope Eghagha

Collected Stories
Collected Stories
Frank O'Connor


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The moral right of the Author has been asserted. The material in the Dublin Quarterly is published with the kind permission of its author/owner and is for private use only. Under no circumstance should it be put to other uses without the express permission of the author. See Terms & Conditions


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