Showing posts with label non-fiction. Show all posts
Showing posts with label non-fiction. Show all posts

Tuesday, June 16, 2026

The Great Contradiction by Joseph J. Ellis

I seem to be on a Joseph Ellis kick. He's quickly becoming a favorite American historian. The Great Contradiction by Joseph J. Ellis dives into the two great missed opportunities at our country's founding: slavery and the treatment of Native Americans. 

He begins with the great conundrum faced by the Founders. Slavery was already entrenched and yet they had declared "All men are created equal." For the time being, it was enough to assume that meant each colonist was equal to the King. But in the back of their minds, they knew this could equally be applied to the slave. The immovable wall they faced was the how. The North began emancipation immediately in one form or another, but the South saw slavery as too entrenched. Fearing a decimated economy, and naturally suspicious of the other states, the South stood absolutely opposed to any movement away from slavery as a legal and recognized institution. 

Benjamin Franklin's Pennsylvania Abolition Society brought the issue to the first Congress to debate. Clearly the Founding generation knew this was a contradiction and many felt the sooner it was dealt with, the better. But the better angels making the case for freedom were silenced by a recalcitrant South. Not only was emancipation off the table, the first Congress decided to table the issue... indefinitely. They saw it as too inherently destabilizing. We need to remember how fragile The United States actually was. In truth, the colonies only united to defeat the British. That accomplished, they reverted to thirteen independent states, with little to no regard for a central national government. Like their European forebears, they squabbled and threatened each other. It was easy to envision one or more enlisting the help of European allies to declare war on another state. A complete lack of a functioning national government meant the union was helpless to defend itself. A nation not united would easily fall victim to any enterprising power with the patience to wait (see: War of 1812). Demonstrating the most human of all characteristics, they put the matter off for another day, hoping that the future would provide a way out they could not fathom. 

Recalling various missed opportunities, Ellis describes what he terms, "Unpainted Pictures." He begins with the number of African Americans who served in the fight for Independence. This provides a never-realized glimpse of what America could have become, a bi-racial nation embracing equality of all. The geography of the battle, however, worked against this vision. Most of the battle occurred in the North where few slaves lived, and therefore their service and possible emancipation were less threatening. The British had offered freedom to any slaves in the South that joined their ranks. Thousands fled. (Sadly, most of these died of diseases from which they had no immunity.) This meant the South spent their time fighting fleeing slaves rather than welcoming them into the fight against the British. Ellis seems to feel this was the biggest missed opportunity of them all. "The Cause," that is the fight for freedom and equality, was permeating the colonies. During the war, with all its exigencies, they had a chance to rectify a situation handed them by History. But despite the favorable winds, they simply could not overcome the status quo. Although fighting under the banner of The United States, each state felt the fight was for their own individual independence. Therefore any kind of national policy concerning slavery was impossible to pursue, despite the obvious benefits to The Cause.

The second area of contradiction was the treatment of the Native Americans. The Treaty of Paris, signed after the British defeat, gave large swathes of land to the newly formed United States. This effectively handed them areas previously claimed by the natives. America largely chose to treat the Indians, therefore, as a "conquered" people, although they had not, in fact, been conquered, and had not signed the treaty between the U.S. and Britain. While the newly formed American government debated how best to approach obvious conflicts over land, the new Americans took matters into their own hands. They poured into the newly won Western lands faster than the national government could create and enforce policies. One treaty that could have given the Native Americans most of Georgia, Mississippi, and Alabama was undermined by Georgia's state government. Not wanting to lose half of their territory, they encouraged white settlers to flood over the borders. Although the government of the United States had promised to enforce that border, the idea of going to war with its own citizen proved too preposterous to even contemplate. Besides, America had no army capable of protecting a border of the size promised anyways. Indian policy quickly became a loosing battle when faced with the insatiable desire for land from the white settlers.  

Ellis closes with a touching "Unpainted Picture" from Mount Vernon and Monticello. Both Washington and Jefferson saw the contradictions they inherited. Washington chose to free his slaves upon his death, and Martha, fearing an insurrection from her family slaves freed hers as well at that time. Interestingly, Washington divided Mount Vernon among his five inheritors, thus seeming to ensure the negation of Mount Vernon as place locked in time, forever identifying Washington as a slave-owning southern planter. He appears to have wanted a legacy centered around his contributions to the American project to define him. Shortly before the Civil War, however, a group of southern women bought up the property and restored the legacy Washington, himself, seemed to want to bury. 

Jefferson, deeply in debt, had no such luxury available to him. In fact, he did not actually own his slaves, his creditors did. They were sold along with all his possessions when he died. While he saw the contradiction between his immortal words and his life, his inability to resolve that contradiction seems, unlike Washington, to have entrenched his Southern Plantation Owner identity. Even Monticello became a picture of that contradiction: dark-skinned slaves were hidden from the view of visitors; light-skinned slaves, many related to the Jefferson family, populated the mansion. Jefferson became convinced that a bi- or multi-racial society was impossible (despite the fact that he lived it day after day in his own home). Back of the napkin calculations for removing the African Americans to Africa or even much farther West revealed the hopelessness of that remedy. If the most enlightened mind of the early 19th century could not discover a way out of the contradiction, many believed it must, therefore, be a truly impossible situation. 

Ellis does a beautiful job telling the story of the great contradictions at the heart of the American Experiment from the inside. We are left time and again wishing History could have proceeded in a different manner, yet time and again coming up against the hard wall of reality. While a few missed opportunities existed, the obstacles to living up to our ideals so early in The Experiment prove insurmountable. If the most educated and enlightened minds, those most familiar with the contingencies of their times, could not see a way through, we fool ourselves if we believe we could have done better. Ellis is both condemnatory and sympathetic. We, two and half centuries later, as least have the consolation of knowing that The Cause continued to inspire Americans to fight for the realization of our Founding principles. We continue to fight for them today. 

Saturday, June 6, 2026

Bad Therapy by Abigail Shrier

I was at Chandler's house when I saw this book on her shelf. I love Abigail Shrier and so I asked if I could borrow it. Turns out I bought it for her in the first place! I cannot say enough for Bad Therapy by Abigail Shrier. Anyone who knows a child, has a child, or was a child needs to read this book. Although I really liked her conclusions, the sheer scope and scale of the problem depresses me. It's a behemoth. 

She starts with therapy itself. Shrier quite persuasively makes the case that therapy, the way it is done today, is actually iatrogenic, that is it harms more than helps. In this section she outlines exactly what "Bad Therapy" is:

"What does bad therapy look like, I wondered. If a sadist wanted to induce anxiety, depression, a feeling of incapacity, or family estrangement, what sort of methods would she employ? How would a malevolent mastermind induct a generation into a tyranny of feelings? Like this.

1. Teach Kids to Pay Close Attention to their Feelings...

2. Induce Rumination...

3. Make 'Happiness a Goal but Reward Emotional Suffering...'

4. Affirm and Accommodate Kids' Worries...

5. Monitor, Monitor, Monitor...

6. Dispense Diagnoses Liberally...

7. Drug 'Em...

8. Encourage Kids to Share Their 'Trauma'...

9. Encourage Young Adults to Break Contact with 'Toxic' Family...

10. Create Treatment Dependency..." (p. 42-63). 

We have created hypochondriacs who experience the same pain as everyone else, except they fixate on every sign or symptom. They make themselves sicker by worrying about getting sick.

In the next section, "Therapy Goes Airborne," she discusses the ways in which Bad Therapy has migrated into the schools. This is the most depressing part because there are literally millions of teachers, almost none of whom are trained therapists. If they were, they would have to follow the ethical guidelines and best practices of therapy. Even though therapy has a lot of problems, they can fix them as a licensed group and hold their members accountable. But they hold no sway over teachers. And teachers are an ornery bunch, much like herding cats. Many simply are not that smart and whatever sounds good is taken as gospel truth. Even the smart ones are not reading the latest studies and diving deep into the latest conversations on the best way to help children struggling with mental health. It's like giving teachers access to the latest in chemotherapy treatments and so, "just in case," they administer a small dose to each student every day. Here's where the iatrogenesis leaps into the general population. 

In the classroom, it starts with "Social-Emotional Learning." This is the latest fad and every teacher from kindergarten on up is asked to evaluate their students social and emotional "temperature." This can be emotional check-ins where students are asked daily how they are doing. Often, one student's sadness can infect the entire class and an emotive, therapeutic trauma session ensues. Much crying and flagellation are signs of a good check-in despite the complete lack of academic purpose or even therapeutic progress. These amateur group therapy sessions teach students that they are emotionally fragile and probably broken. Students are then coddled and those from the most disadvantaged backgrounds lose out the most. Rather than being held to high standards and given the tools needed to better their situation, the students are excused, accommodated, and unmotivated to succeed. Schools are on the hunt for trauma and it's surprisingly easy to find. Figuring different traumas stack up and believing "the body keeps the score" (a debunked, but highly popular theory), the children are poked and prodded until the slightest trauma can be unearthed and "dealt with" whether or not parents agree to any of this. In fact, since most of the trauma is apparently a result of parental action, it's best to keep parents out altogether. Therefore the students are endlessly surveyed and inculcated with the idea that something is wrong with them. Their teacher and school counselor just need to figure out what. 

Not only is all this poking and prodding hurting the students and introducing trauma where none existed, it has led to a type of toxic empathy. Anyone, anywhere can claim to feel "unsafe" and she is automatically the victim. Regardless of the motives or even the actions of the "perpetrator," all empathy channels toward the aggrieved. This has led, apparently with no recognition of the irony, to the most bullying of environments. Shrier calls this "The Tattletale Generation." Victims are virtuous and the perpetrators beyond the pale and without redemption. This simultaneously reinforces the victim narrative and introduces new "trauma" to the "perpetrator."

In exasperation, Shrier asks, "Who raised these children?" She answers her own question with "Gentle Parents." This is the other side of the coin where the teachers playing therapist are one side and the parents playing therapist are the other. Rather than a simple (and time-tested) "Knock it off," children are indulged and analyzed and their feelings held up for endless examination. This has produced a generation of tiny tyrants who scare their parents. In our desire to avoid becoming authoritarian parents, we have neglected to be authoritative parents. But something has to keep these tiny tyrants under control. So we turn to drugs. Shrier has a lot to say on the drugging of our children that has replaced old-fashioned discipline. TL;DR: She's against it.

Finally, in the last section, Shrier proclaims, "Maybe There's Nothing Wrong with Our Kids." She advocates that parents disregard the "experts" and allow their children to be children. When they mess up, discipline them. Provide them with love and independence. Don't coddle them but encourage resilience. Invite extended family to speak into their lives. Don't treat your child as the center of the universe, to the detriment of all others. 

She ends with, "Remove the [harmful interventions]: the technology, the hovering, the monitoring, the constant doubt. The diagnosing of ordinary behaviors as pathological. The psychiatric medications you aren't convinced your child needs. The expert evaluations. Banish from their lives everyone with the tendency to treat our children as disordered. You don't need them." (p. 250)

I think she's right.

Friday, May 22, 2026

A Praying Life by Paul E. Miller

Our book club made an odd choice: Non-fiction and theological. But I loved A Praying Life by Paul E. Miller. The author calls the reader to a prayer life filled with helplessness, humility, and childlike faith.

He begins by describing the relationship Jesus had with the Father. It's one of utter dependence. Despite the fact that Jesus, alone among humans, is the only person who could truly declare himself capable of living independently of God, he is the only human who has ever fully dedicated himself to live at one with the Father. We are to become "like little children," wholly trusting in and depending on the Father, moment by moment. Miller says about Jesus when he contemplated the separation he would feel on the cross, "He had never experienced a moment when he wasn't in communion with his Father. Jesus' anguish is our normal." (p. 33) This hit me hard. Do I anguish over my lack of engagement with God the way Jesus did?

Unfortunately in our modern era, we have allowed cynicism to replace trust. Even Christian will try to give their cynicism a gloss of religiosity by becoming stoic and acting as if they are fine with whatever God does, that it doesn't matter to them at all. Jesus was neither a cynic nor a stoic nor an eternal optimist. He wholeheartedly gave himself to the Father and cried out with anguish when he saw hurt and injustice. The Father wants us to come to Him aware of reality but fully trusting in Him. Miller says, "I am not called to put on rose-colored glasses and see everything in life as pretty and good and uplifting. Rather, I am called to trust that God sees what I see." (p. 72)

As children, we are to come to the Father asking "anything" in Jesus' name, that is, with his authority. That's an overwhelming promise if we truly believed it. The problem is that we don't. Again and again Jesus says that whatever we ask will be granted to us. But how does that work? Can I ask for a million dollars and expect it show up on my doorstep? Apparently not. Rather we are to have an attitude of ask in expectancy and desire, while maintaining a sense of surrender: Shadrach, Meshach, and Abednego's "if not" faith. We desire, we ask for our deepest desires, trusting that God placed those desires in our hearts in the first place, we hope, we wait, and we accept His perfect answer. He said we can ask for the impossible, for "nothing is impossible with God." He gave as an example asking for a mountain to fall into the sea, yet we struggle to ask for renewed relationships, remarkable healing, and the resurrection of long abandoned dreams. We have not because we ask not. What a convicting truth. God wants me to come to him with my real childlike self and ask for anything. So often we think either that God doesn't care about a particular desire, or that it's too selfish or frivolous. But how do you have a relationship with someone to whom you cannot tell your heart's desire. He gives the example of a vacation home. What if, instead of worrying and saving and planning and researching and stressing about our ability to afford a vacation home, we simply told the Father that it's our desire, but that we would rest and submit to His good plan. Let Him delight to provide and "make our joy complete." What a waste to not ask, not because then we won't receive, but because when we do receive we fail to see it as a gift from Him. In all this asking, we must also ask that he change me. I must allow Him to conform me to the likeness of His Son so that my desires begin to align with His. This one scares us because He might actually do it!

But what happens when we ask and the Father is long in answering? We learn to live in the story. So often God's answer is, "Not yet." He's working, moving the pieces, waiting for the time, and so often that feels like abandonment. It's ok to feel abandoned. In fact, one of the charges against Israel was that they failed to cry out to God when they felt alone and hopeless. God wants us to come to Him in lament when we are in the midst of the story. God is not a genie for whom we snap our fingers, and He obeys our command. What kind of relationship would it be if we did not learn to wait and trust? It would not be a relationship at all. In fact, Miller says that we live in the "Desert" between "Hope" and "Reality." This is where our story is being written. If we fall into denial, or determination, or despair, we miss the story He is writing. Rather we are to turn to Him, (not complain to those around us) with our reality and then place our hope in Him. It is in the desert that we experience communion with Him as together we walk the path He has laid out. Not knowing how the story ends is the hardest part. That takes us back to that childlike trust. As we walk in the desert, we must believe "three things about God: First, God is sovereign. He can do something. Second, God is love. He is for me. He wants to do something. And finally, God is a covenant-keeping God. He is bound by his own word. He will do something." (p. 186)

I love the way Miller sums up our role:
"1. Don't demand that the story go your way. (In other words, surrender completely.)
2. Look for the Storyteller. Look for his hand, and then pray in light of what you are seeing. (In other words, develop an eye for Jesus.)
3. Stay in the story. Don't shut down when it goes the wrong way...When the story isn't going your way, ask yourself, 'What is God doing?'" (p. 205)

We are not victims in our story. We are constantly being made to die to self and trust in the Giver of Life. It is only in relationship with the Father that any of this life begins to make sense and achieve purpose. And that relationship is formed in the crux of the desert as we ask, wait, and watch. He is for us, not against us and delights to give us the desires of our hearts, while transforming both our hearts and our desire.

Saturday, May 16, 2026

The Quartet by Joseph J. Ellis

I'd had The Quartet by Joseph J. Ellis on my list for awhile. I don't even remember where the recommendation came from. But I am so glad I read this book. 

Obviously, I know a thing or two about American history, but this book brought some events at the time of the Founding into sharp relief and connected dots I had not. 

It's contention is that Washington, Madison, Hamilton, and John Jay together, through their sheer force of will, reimagined what the American Revolution was about and shaped the American Constitution to reflect their will. It's pretty compelling.

What was clear to all was that America stood on a precipice. What would it be now that it had won its independence from Britain. That single goal united all thirteen colonies, but they were united by little else. 

In fact, all the struggles Washington faced to fund the army through a recalcitrant Congress presaged the even harder battle after the war was won. Each state truly saw themselves as independent states. They united to defeat the British, but how to pay for that or how to run a united country afterwards was not a consideration. They had no desire to be the United States. Once the war was over, they did not even see the need for a functioning Congress. Of the delegates elected after the war, less than half even bothered to show up. The fact that we did not have an Executive or Judicial branch made perfect sense. Why would these thirteen, independent states need either. After all, hadn't they just thrown off an executive and judicial system which had tyrannized them? The Articles of Confederation, which controlled the colonies during the war, were intentionally weak, and apparently probably temporary. 

Washington recognized right away the trouble the nation was in. He despaired that he had fought for an independent United States just to see it quickly devolve into myriad self-interested, squabbling petty kingdoms. As long as each state retained its sovereignty, they did not think about common commerce, paying debts, military protection, or foreign policy. Any attempt to promulgate a stronger central government was derided as a return to the monarchy they had just thrown off. Yet Washington clearly saw the anarchy this opened America up to. Small states would be helpless in the face of an unpaid and angry military. States would eventually war with each other over boundaries, navigation rights, etc. And all would be sitting ducks to European powers just waiting for the dust to clear. 

John Jay went to England to negotiate the peace treaty after the war. So ineffective was the Continental Congress he left behind that he had no clear instructions or even a way to actually ratify the treaty he finally negotiated. Even when he came back with a phenomenal acquiesces from the British giving Americans all the land east of the Mississippi, the states' suspicions of each other prevented us from taking advantage of it. Unbelievably the North and South already looked at each other as competitors. Since the treaty would open up so much heretofore unclaimed land, both believed the other would use it to their disadvantage. Washington, a surveyor, knew the unbelievable gift the land was and was horrified that no one else seemed to see it. Jay saw what Washington saw and knew that a collection of infighting states would lead to one of the biggest missed opportunities in history.

Because Hamilton was not raised in a colony, he had no prejudicial connection to any one territory. In fact, he clearly saw the need for a united nation and the promise of political and economic advancement on the table. He also believed the war was about independence, not the overthrow of a particular type of governing system. He might have been ok returning to a monarchy as long as it was an American monarchy. He believed in America. He believed in the United States. He had no patience for The Thirteen Headstrong Squabbling States. 

But even with these heavy hitters, America owes all to Madison. It was he who saw most clearly the need for a central government to unite the colonies. Despite the fact that he felt a strong connection to his native country, Virginia, he worked tirelessly behind the scenes to push and prod the biggest players to come together to write a new governing document that would unite the disparate states into one country. A true politician, he waited until the moment was right, after Shay's Rebellion scared men like Washington into action. Although Hamilton jumped the gun in his excitement, calling a convention to "revise" the Articles, Madison politicked behind the scenes making sure delegates amenable to radical change would be the ones to show up. 

Then he developed a plan: The Virginia Plan. It gave each state power based on population, which coincidentally Virginia excelled in, and it gave the central government control over states' laws, meaning Virginia control over states laws. He lost in both arenas, rightfully so. But, he sparked a conversation about how to maintain the states' role in a federal government. Myriad compromises meant the line between state and national power would be blurred again and again. It would be up to future generation to find that line, but the seed was planted. Together these four laid out the principles that the Revolutionary War should have been fought for, but honestly wasn't. 

The book does a fantastic job of showing how close we came to winning our independence only to lose it again due to our own stubbornness, pride, and stupidity. Without these four men, we do not get the United States of America. These men saw with an exceptional kind of clarity the opportunity being handed to the states, a kind of clarity other mere mortals did not have. Through sheer force of will they created the nation we have today.

Monday, April 6, 2026

Being Mortal by Atul Gawande

Somehow the book Being Mortal by Atul Gawande was recommended. After getting it from the library, I got jammed up with other, more pressing books. I considered skipping it. I do judge books by their covers and this one seemed boring. 

This is one a handful of books that I believe will stick with me... probably forever. 

I'm glad that I read it, and also exhausted!


Here is the money quote at the end:

Being mortal is about the struggle to cope with the constraints of our biology, with the limits set by genes and cells and flesh and bone. Medical science has given us remarkable power to push against these limits, and the potential value of this power was a central reason I became a doctor. But again and again, I have seen the damage we in medicine do when we fail to acknowledge that such power is finite and always will be.

We've been wrong about what our job is in medicine. We think our job is to ensure health and survival. But really it is larger than that. It is to enable well-being. And well-being is about the reasons one wishes to be alive. Those reasons matter not just at the end of life, or when debility comes, but all along the way. Whenever serious sickness or injury strikes and your body or mind breaks down, the vital questions are the same: 

  • What is your understanding of the situation and its potential outcomes?
  • What are your fears and what are your hopes? 
  • What are the trade-offs you are willing to make and not willing to make? 
  • And what is the course of action that best serves this understanding?

Saturday, February 28, 2026

Taking Manhattan by Russell Shorto

The book Taking Manhattan by Russell Shorto
was recommended to me somewhere, and since I am an American History nut, I had to read it. Shorto does an excellent job blending rich historical research and primary sources into an imminently readable story. We all know how it ends, but the journey is full of tension. 

Russell Shorto argues that the 1664 transition of New Amsterdam from Dutch to English control was a negotiated merger of cultures that established New York's multiethnic identity. The narrative highlights how the city's, and by extension America's, pluralistic DNA was formed through this pragmatic shift rather than simple military conquest. (AI)

He expertly crafts the narrative by highlighting the two key players: Richard Nicolls (for the English), and Peter Stuyvesant (for the Dutch). Both were ambitious and fiercely loyal to their respective authorities. Neither wanted to see the city destroyed. Together, they saved the city by reaching a compromise that would allow the island to continue to grow and flourish under the protection of the English using Dutch ways of doing business.

The best takeaway was at the end. He follows the Duke of York, for whom the city is named, into his role as King James II. When he appeared to threaten to push Catholicism on England, William of Orange, husband of James' sister Mary, seemed poised to invade. Much like the takeover of New Amsterdam, the English saw wisdom in compromising and allowing William and Mary to reign as sovereigns, pushing aside James II, in a bloodless, "Glorious" revolution. 

In the biggest irony of all, the English took Manhattan from the Dutch; the Dutch took England from the English.

Great book.


Friday, January 16, 2026

Crucial Conversations by by Kerry Patterson, Joseph Grenny, Ron McMillan, Al Switzler

A friend who is also a therapist recommended Crucial Conversations by by Kerry Patterson, Joseph Grenny, Ron McMillan, Al Switzler because it so impacted her.

It sounded like something I could use. It was indeed very helpful and hopeful.

In the back was a chart that summarized the whole book. I think it is the best way to summarize it here.













Friday, July 25, 2025

The Face of Battle by John Keegan

Somewhere I saw this book highly recommended as one of the best books on war ever written. So I decided to give The Face of Battle by John Keegan a try. 

I'm not a huge fan of war books, but this one was interesting. 

He decides he will tell military history differently than it has been done in the past. He wants to look deeply into the face of the men who faced the battle. He states early on that he intends "to discuss wounds and their treatment, the mechanics of being taken prisoner, the nature of leadership at the most junior level, the role of compulsion in getting men to stand their ground, the incidence of accidents as a cause of death in war and, above all, the dimensions of the danger which different varieties of weapons offer to the soldier on the battlefield." (p. 77) He uses three battles as jumping off points for these discussion: Agincourt, Waterloo, and the Somme. He presents them in chronological order and also in order of magnitude. By starting with the much smaller, earlier battle of Agincourt, he provides a helpful place to compare later battles.

One plus, I got to read about battles I have only cursory knowledge of. And, he made it interesting.

He begins with the medieval battle of Agincourt on October 1415. It a small (by modern standards) battle that lasts only one day. It involves the French and the English and occurs at the end of the Hundred Years War. The killing and violence are horrifying, but Keegan makes note of the three most motivating factors: alcohol, King and religion, goods and glory. Although he thinks the last is probably the most important. At a time when even the battle-hardened looked to their priest for permission to kill, knowing that God and the King fought by your side was highly motivating. It didn't hurt (apparently) to be drunk, either. But knowing you would be rewarded in this life pushed men into a level of violence our modern sensibilities simply cannot comprehend. 

Then he moves to another French and English battle, Waterloo, on June 18, 1815. It's scope is much larger than the battle of Agincourt, covering over 2 square miles.  Despite the Duke of Wellington's desire to dismiss any literary or historical accounts of it, the battle looms large in the imagination. And it's no wonder. 

"For the first time in the history of the British army, each veteran of the battle was awarded a commemorative medal. He was to be known as a Waterloo Man and his single day of service on 18 June1815, was to count two years pension. This alone was sufficient to convince even the most unimaginative private soldier that he had survived an extraordinary event; officers were in no doubt of it from the moment the battle closed..." (p. 117). 

When Napoleon returned to France after his exile and the restoration of King Louis XVIII, the powers of Europe decided he would not return to power. They mustered four large armies to meet him, made up of the Austrians, Russians, Prussians, Belgiums, and an Anglo-Dutch army formed on a core English army. Napoleon, seeing the writing on the wall, decided to attack on of the first arrive, the Belgiums. After quickly dispensing them, he turned to the Anglo-Dutch army and attacked head on. That's exactly what the Duke of Wellington assumed he'd do. Although he initially tried a feint to the left, the battle commenced in the middle. The battle is generally considered to have five phases, although that was not obvious to the participants. Obviously in a battle this size the descriptions of the fighting and the wounded stagger the imagination. But once again, the French are dispatched and history moves on.

Moving forward into the future, Keegan describes the battle of the Somme. This is the horrifying trench warfare of World War I. Suffice it to say that this battle encompassed a much larger geographic location and lasted much longer than the others. 

From AI:

Core Themes of Keegan’s Analysis
  • The Brutality of Industrial Warfare: Keegan emphasizes how modern machinery—specifically automated machine guns and high-explosive artillery—turned the battlefield into a mechanized slaughterhouse that completely overwhelmed human endurance. [1, 2]
  • The Failure of the Bombardment: He details how the preliminary British artillery barrage failed to cut the thick German barbed wire or destroy deep underground concrete dugouts, leaving the defending German troops intact and ready. [1, 2, 3, 4, 5]
  • The Human and Institutional Cost: Focusing on July 1, 1916, Keegan notes the devastating loss of 60,000 British casualties in a single day. He highlights the tragic optimism and courage of the volunteer "Pals" battalions who advanced into certain doom. [1, 2, 3, 4]
  • The Role of the Officer Corps: Keegan explores how the British public-school ethos shaped junior officers, maintaining a fragile sense of duty and social cohesion even as entire platoons were wiped out. [1]

For a book about warfare, I liked it far more than I thought I would. Unfortunately I waited too long to summarize it and didn't want to actually re-read it to get this summary. Ergo the AI addition at the end.

Friday, July 11, 2025

Beauty for Truth's Sake by Stratford Caldecott

A fellow teacher recommended Beauty for Truth's Sake by Stratford Caldecott, stating that it had a great impact upon her. Since I greatly respect her, I figured her recommendation was as good a reason as any to buy it and read it. 

I had to read it twice. 

It's very dense. Even the title, Beauty for Truth's Sake, is enigmatic. What does that even mean? Even after reading the book twice, I'm still not sure that I can explain it. 

Caldecott is making the case for re-enchanting education. He believes we went wrong when we separated Faith and Reason. 

He begins with a discussion of the trivium, grammar, logic, and rhetoric, and the quadrivium, arithmetic, music, geometry, and astronomy, which together compose the seven liberal arts. As understood by the ancients, it was the study of these things that would lead a student to the ultimate good, which was the study of God. In this world, faith and reason worked together to free the student up for that most good, true, and beautiful. "The assumption of this system of education was that by learning to understand the harmonies of the cosmos, our minds would be raised toward God, in whom we could find the unity from which all these harmonies derive: Dante's 'love that moves the sun and the other stars.'" (53) But western civilization long ago lost the connection between faith and reason and so God and the study of theology became worthless pursuits. 

By losing sight of the purpose of education according to Plato, we have lost sight of our very humanity. Plato describes the power of learning on the soul: "the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming to that of being, and learn by degrees to endure the sight of being and of the brightest and best of being, or in other words, of the good." (22) Knowledge, then, is its own end. It is be valued because it leads us to beauty. And truth resides in beauty. John Newman states, "I have said that all branches of knowledge are connected together, because the subject matter of knowledge is intimately united in itself as being the acts and work of the Creator." (29) True beauty is the harmony found in the universe. To miss or denigrate beauty is to lose both truth and goodness as well. And all beauty is found in acknowledging the Creator.

Caldecott then discusses the poetic imagination and our need to awaken it. This means understanding how the medievals saw at the world. Theirs was a cosmos infused with divine symbolism. "Everything that exists, in whatever mode, having its principle in the Divine Intellect, translates or represents that principle in its own manner according to its own order of existence; and thus, from one order to another, all things are linked and correspond with each other so that they join together in a universal and total harmony which is like a reflection of the Divine Unity itself." (48) It was this elimination of the symbolic and poetic understanding that caused the great divorce between science and religion and art from science.

The author then goes onto discuss how the ancients imbued that first of the quadrivium, arithmetic and numbers, with symbolism. He starts with mathematics and shows how numbers pointed the mind of man to God. It begins with 1 - the ultimate symbol of unity that exists in God, himself. Then 2, which clearly delineates the symbiosis of the Father and the Son. But it is 3 that completes the picture of the Trinity and the love that flows between Father and Son. Caldecott spends quite a bit of time on more number symbolism, including the "golden ratio," and the ways the medieval world used number theory to point the people to the truth of God. 

From arithmetic, he moves to the next topic of the quadrivium, geometry. Specifically he shows how circles and other geometric shapes point to the unity of the Trinity. Not only do circles and triangles capture the beauty of the godhead, but proportion as well. Caldecott states, "A single relationship unites the Father to Christ, Christ to his disciples. Christ is the proportional mean between God and the saints." (81) He even relates pi, and its unending string of numbers, to the infinite love of God for his creation. If the Holy Spirit is the circle connecting the two points of Father and Son, then his measure is Ï€d, an infinite number times the distance between Father and Son. We reside in the middle of that circle!

Next in the quadrivium is music and to this Caldecott turns. According to the ancients, the universe is singing! And "to understand the universe is to appreciate its music, the harmonies between its parts, the rhythm of if movement, and the proportion of its elements." (94) This music becomes physically manifest in architecture as well. Unfortunately, we have lost sight of the verticality seen in medieval architecture, with its intentional pointing to God. We have focused on the horizontal, that is man to man and to his environment. Even the tallest skyscrapers are simply horizontal buildings stacked upon each other. He calls for an architecture based on verticality, permanence, and iconography. Not only buildings, but the natural world is singing. "The animals, plants, and minerals, the stars and elements, were universally thought to 'praise' their maker, either simply by their very existence, or when called upon to do so by man (who gives them a voice they do not possess in themselves)." (107)

This universal singing leads naturally to astronomy, the fourth branch of the quadrivium. C.S. Lewis brilliantly reminds us that "The music which is too familiar to be heard enfolds us day and night in all ages." (110) We live in an enchanted creation and we miss it because it is all too familiar. Unfortunately early astronomers missed the mark in their insistence on an earth-centered system, and so lost some credibility. The problem was that the astronomers so believed in the mythical symbolism of creation that they worked backward from that presupposition. Rather than let the actual data guide them and then discover the beauty, they tried to impose their own vision of the beautiful, distorting what God had actually designed. In attempting to "save appearance" they created increasingly complicated descriptions of what was actually a beautiful system: the sun at the center (light) and the elliptical orbits of planets which contain two centers, just as we orbit our lives around the visible and the invisible God. Much beauty exists in the truth of the created order. The ancient astronomers lacked the faith to wait for that beauty to be revealed. 

The final subject of astronomy should lead most naturally to the study of God, but in our secular and disenchanted world, we have become buffered selves, disengaged from the world. "Without those ties, without that embeddedness, nature was drained of grace, and our connection to the transcendent God became less a matter of imagination or intellect or feeling than of sheer willpower." (124) To re-enchant the universe, we must return to revelation and worship. If we define "liturgy" as "a formal ritual enacted by those who understand themselves to be participating in an action with the divine..." (Wikipedia), then liturgy may be our salvation.

Can we see liturgy itself, then, as the "lost key" to humane education that we have been searching for in this book; that is, to the reintegration of all things, all subjects, in a vision of sacred order? Would a renewed appreciation of liturgy help to anchor theories about number and symbolism and quality more profoundly in real life, enabling us to introduce some much needed harmony into our own souls too? (126)

Caldecott reminds us that all societies are religious societies and all contain a creation story, a doctrine of the end times, and a liturgy or set of rituals to organize time and space. Ours has moved away from true religion to a secular and God-denying counterfeit religion. We must therefore start with remembering. We were created by God and that knowledge should evoke in us gratitude. That gratitude should turn into worship. This, then, should engender an appreciation of the seven liberal arts as a way to give ontological depth to our universe and point to a harmony that harmonizes our souls with the soul of the Creator. Modernity rejects this vertical dimension and so leads to a fragmented and dissipated self. It is the very definition of hell. The man whose soul seeks to harmonize itself with its creator flies on wings of both reason and faith, all bound up in love. Reason will lead to faith as beauty is revealed and faith will naturally engage in reason to reveal more beauty. It is, as Dante tells us, love that moves it all. 

Saturday, June 7, 2025

The Good Teacher by Christopher Perrin and Carrie Eben

The book, The Good Teacher by Christopher Perrin and Carrie Eben appeared on my radar, and I decided to give it a try. I knew it contained all the familiar tropes common to Classical Education: festina lente, multum non multa, etc., and as such, I expected to learn very little new material. I guess I hoped it would validate and reinforce what I was already doing. In a way, I suppose that was true, however, not before it absolutely kicked me in my teacher behind.

Let's begin with this summary of each principle given in the back of the book. After each, I will offer an evaluation of myself based on how I am doing on that particular principle.

The Goal of All Education:

Wisdom and Virtue

By employing the following principles, teachers will naturally cultivate virtue and wisdom in the lives of their students.

1. Festina Lente, Make Haste Slowly

It is better to master each step rather than to rush through content; the quickest way forward is to ensure that you take the time needed for mastery. To make haste slowly is to set a pace that is fitting for the time that is available and that ensures students master what you teach them.

Right away, the very definition of the principle had me crying for mercy. It's true that I try to cram as much in as possible. I DEFINITELY don't "take time for mastery." Ouch. The authors claim, "To 'go forward' without mastering the skill... is to go backward and do great harm" (p. 21). So yeah... They add, "Festina lent allows the time needed for students to love something well" (p. 30). I completely failed the assessment given at the end. 

Action Steps:

  • Focus on mastery, not "covering material."
  • Ask students to repeat major lesson principles several times throughout the lesson.
  • Leave room for student questions and unforeseen learning curveballs.
  • Resist being flustered or rushed by all I feel I have to accomplish in a day or week.
  • Do not give into pressure to finish the curriculum.
  • Privilege the students' needs over the curriculum
  • Cut down on the activities and objectives per lesson, focussing on one idea or skill.

2. Multum Non Multa, Much Not Many

It is better to master a few things than to cursorily cover much content that will be forgotten; it is better to study fewer things but study them well; it is better to deeply understand a single book than to superficially read several books that will not be loved nor remembered; it is better to study deeply the truly best things available than to divide attention and comprehension among several good things.

Once again, the very definition got me. Since this one is similar to the last, of course I was going to be brought face-to-face with my failure! This one can be described with the words "savor, linger, attend, and ponder" (p. 36). They remind me that I must "be selective and only teach what is necessary for the student to learn well" (p. 36). They emphatically state that doing too much simply CANNOT be done! "If we overwhelm the students with too much of a good thing, we will do mare harm than good and even ruin their taste for something beautiful" (p.37). Double ouch! 

Action Steps:

  • Only include one objective, "truth," or logos per lesson.
  • Teach a few things deeply rather than cover a multitude.
  • Make clear to students that mastery of a skill or idea increases the joy or love of learning for this particular concept.
  • Remember that love and mastery leads to further learning. Frustration and "covering" do not.
  • Resist becoming impatient or intimidated with the depth of conversation or time on a particular idea or skill.
  • Do NOT feel overwhelmed by what needs to be covered. 

3. Repetition Mater Memoriae, Repetition is the Mother of Memory

Revisiting and reviewing are not rote learning but rather deepening love, affection, and understanding of something true, good, and beautiful. It is like kissing the photo of a beloved person. Important skill, ideas, facts, persons, stories, and books should be revisited in regular and fresh ways that deepen understanding, retention, and delight.

The authors make an interesting claim concerning repetition. I find it boring and unnecessary, while they state that ideas the students love will be a joy to review. In addition, "educators helps stop the leaks by repeating things worth remembering" (p. 60). Like the last two, in my haste to "get through" the material, I definitely neglect repetition and review. 

Action Steps:

  • Regularly review and repeat information through having students summarize and explain what we have covered.
  • Consider games, songs, and chants to help review.
  • Resist the fallacy of too much knowledge which assumes the students "get it" without first ensuring that they, in fact, do "get it."

4. Songs, Chants, and Jingles

We sing when we love, and we remember what we love and sing. Children (up to about age twelve) enjoy singing and chanting ideas and facts that they have come to know and treasure. Regular singing and chanting delight students, employing their bodies, voices, sight, and hearing; deepening learning; and making it permanent.

The authors make clear that this is mostly a lower grade principle, but it definitely has application even to the oldest students. And I agree. I do this, in a sense in the daily Catechism. It's a daily chant of the most important information. And since it's done daily, it incorporates the need for repetition! But I could stand to include songs a bit more. 

Action Steps:

  • Offer patriotic songs in the place of the prayer each day after the Catechism. 
  • Do not let my own lack of singing ability thwart my attempts to inculcate song in our day. 

5. Wonder and Curiosity

Wonder is an astonishing encounter with reality that sparks love and study. Curiosity is a disposition that seeks to explore, investigate, and learn. Sometimes a spirit of curiosity leads a student to an encounter of wonder; sometimes an encounter of wonder further cultivates a spirit of curiosity.

When a student has been captivated by something true, good, and beautiful, the most engaged form of learning begins because the student has become enchanted with an earnest desire to know and becomes his own teacher—he becomes an intellectually honest person. This wonder is modeled by teachers; students are inspired and imitate their teachers.

The authors remind us that "when our palpable ignorance is combined with a longing to know, we are ready to be educated--we have become a student" (p. 99). Each lessons needs to start with something to spark the wonder and curiosity of the students. This could include a question or at least an objective for the day so the student can begin to wonder at the answer. The teacher, however, should not be too quick to answer her own question: "The good teacher will neither tell students what they are to see nor explain matters before the students even raise question. She will work to place wonders before them; they will gaze, awaken, and wonder. They they will ask questions with anticipation and even hunger" (p. 101). At the same time, the teacher must resolve the questions with knowledge. Land the plane. 

Action Steps:

  • Avoid a hurried or over-planned lesson which leaves no time for wonder. 
  • Begin each lesson with an objective and/or a question to spark wonder and a recognition of a gap in knowledge. Ask myself, "How can I engage students' wonder before the lesson?"

6. Scholé and Contemplation

We long for a place, without distraction and noise, to study and contemplate with our friends. Scholé provides the atmosphere, the set-apart, sacred space and time that enable students to see together. Wonder certainly stimulates contemplation, but scholé provides the conditions for it to continue and spread

Once again, I recognize myself when the authors claim that many teachers "are often busy, distracted, and anxious--doing good things while neglecting what is best" (p. 130). They recommend a sabbath-like rhythm of allowing for approximately 1/7th of the lesson to involve contemplation. It must be strategically planned and integrated so that contemplation and active learning go hand-in-hand. 

Action Steps:

  • Provide time for relaxed discussion and contemplation during class.
  • Allow students to "play" as a part of the learning process.
  • Do not sacrifice contemplation in order to "get more done." 
  • Allow for quiet space and do not fill it with the sound of my own voice!

7. Embodied Learning -- Liturgical and Poetic Learning

Because humans are bodies as well as souls, creating academic, sensory, and bodily rhythms modulates and deepens learning. Students as bodies learn through all five senses; embodied learning honors learning through the eyes, ears, nose, tongue, and hands. Students will desire to be in harmony with the world's beauty when they experience embodied rhythms, practices, liturgies, and routines. 
Because humans are bodies as well as souls, one way we know reality is through a sensory, participatory bodily engagement with the world, which evokes awe, delight, and sometimes even fear.

Liturgies are "any communal activity that is patterned, ordered, and formative" (p. 146). These are the routines that we do as a class. My Catechism is a great example of this. As we stand and recite together, we are incorporating "embodied" learning which engages both body and mind. The key word for me to remember is "formative." The liturgies must have the impact of forming the student into the virtuous person I desire. Part of this embodied learning is the decor and sounds that pervade the room. They suggest a "coffee station" for the smell alone! Cocoa in the winter and lemonade in the summer! The authors chastise us for failing to engage the whole of the student. "Our mistake is that we routinely overlook and fail to harmonize all of the senses when teaching and act as if students had one giant set of eyes, a modest set of ears, very small hands, and practically no nose or tongue" (p. 159). 

Liturgiical Action Steps:

The authors suggest a daily routine, similar to hosting a meal, that I find very helpful:

  • Invitation: Establish the classroom as a welcoming space to explore the good, true, and beautiful.
  • Preparation: All the work accomplished in prior lessons.
  • Welcome: Build interest and expectations for the coming lesson.
  • Drinks and hors d'oeuvres: Short review/contemplation.
  • Seating at the table: Arrange desks in the most conducive manner.
  • Prayer: Ask the Spirit of God to illuminate understanding
  • Conversation: Lecture, seminar or tutorial.
  • Dessert and coffee: Conclusory part that is relaxed and summative.
  • Departure and good-bye: Exchange of thanksgiving and gratitude/well-wishing.

Poetical Actions Steps:

Poetic knowledge involves "showing, not telling." It incorporates all the senses. Consider projects/simulations. But not to excess. 

  • Incorporate all five senses.
  • Include beautiful art, music, and/or poetry in each lesson.

8. Docendo Descimus, By Teaching We learn 

Students want to teach what they have come to know, and when they do, their friends pay particular attention and are inspired to learn. Knowledge taught is twice learned. Peers can teach peers; older students can teach younger students; students when they teach become filled with greater desire to learn.

This principle reinforces the notion that students learn best when they are the teachers. I try to incorporate this in our daily discussion as well as projects. I think I'm doing ok on this! But I could be better and more intentional.

Action Steps:

The authors recommend the following structure:

  1. First Little Talk: Introduction of the topic/"Entice"
  2. Presentation of the Artifact: Actual lesson or artifact under consideration.
  3. Narration: Students summarize and describe the lesson (repetitio mater memoriae/docendo discimus). 
  4. Second Little Talk: Analyze the narration for what is missing or incomplete. Use the Common Topics:
    • Relationship: Cause/effect
    • Circumstance: Context
    • Comparison: Compare to other lessons/artifacts
    • Testimony: Credibility of the author or other author's opinions
    • Definition: What is it under consideration?
    5.  Response: Student respond somehow to what they learned.

9. Optimus Magister Bonus Liber Est, The Best Teacher is a Good Book

The voices of great teachers in the good books never stop beckoning, inspiring, teaching, again and again with infinite patience. The best book is by a great author and is a book wisely selected (usually by a teacher) for a particular student at a fitting time. One who guides a student through a study of a good book is a tutor; the teacher is the author. Together the author (teacher), tutor, and student engage in a three-way conversation that educates remarkably.

According to Seneca, "You must linger among a limited number of master thinkers and digest their works if you would derive ideas which shall win firm hold in your mind. Everywhere means nowhere" (p. 213). This absolutely pierces to my soul! I am so guilty of trying to introduce so much to my students that I fear they remember, and certainly own, little of it. 

This section, however, validates my idea that reading aloud text and privileging the text is the right way to go. It also serves as a good reminder to get students using their commonplace journals. Often, in my too-stuffed lesson plans, we have no time to actually do this. I am skipping the point of the lesson. Allow them  to begin to "own" the learning by recording it!!!

Like the previous section, they recommend the use of the Common Topics to find great questions, with the addition on an "Ethic/Obligation" section asking "What should this person have done and why?" (p. 225).

Action Steps:

  • Use Commonplace Journal with every reading.
  • Use Common Topics for discussion questions, maybe even in reading packets/reading quizzes.

10. Conversation and Friendship

Ongoing conversation between teachers and students, and between students and fellow students, creates a friendship of the soul that gives birth to learning that is personal, mutual, delightful, and deep. In continuing exchanges over long spans of time, the teacher forms the student in his likeness. But the student too renews and refreshes the love of learning in the teacher. Academic conversation characterizes all learning; both the student and teacher seek the true, good, and beautiful together as academic friends and fellows.
C. S. Lewis starts the section with, "The schoolmaster must think about the pupil: everything he says is said to improve the boy's character or open his mind--the schoolmaster is there to make the pupil a 'good' man" (p. 236). I need to make sure that all my lesson have the virtue of the student and his character formation in mind. Even if it is just tenacity or thoroughness, all lessons must be used to further an actual good in my students. 

The section describes a "college" as a collection of learners. It asks us to invite our older students in the college that already exists in the faculty. They are to become its "junior" members. I love this idea! I think it treats our *almost* adult students with the gravitas they deserve. The classroom then becomes a place of restful and inviting conversation among *semi* equals. 

Action Steps:

Review with the class what "kills" the conversation and thus makes them ineligible for membership in the "college":

  • Judgment
  • Ridicule
  • One person dominating
  • Thinking about what to say instead of listening
  • Interrupting
  • Side conversations


APPENDIX

Some questions are given in the Appendix D that I think will be helpful in creating and using discussion questions from a Christian perspective.
  1. Questions that reflect on God's nature and will
  2. Questions that examine moral and ethical implications
  3. Questions that explore human purpose and calling
  4. Questions about the nature of Truth and knowledge
  5. Questions that encourage humility and dependence on God
  6. Questions about redemption and restoration
  7. Questions that foster wonder and gratitude
  8. Questions that discern spiritual growth
  9. Questions that build community and mission

Friday, November 8, 2024

Man's Search for Meaning by Viktor Frankl

It was my time to choose a book for Book Club and I picked a book that had long been on my list: Man's Search for Meaning by Viktor Frankl. Dennis Prager says it's his favorite book and it changed his life.

So my expectations were high.

Plus I've read A Day in the Life of Ivan Denisovich, The Gulag Archipelago, and Darkness at Noon. All in the same genre. 

I think because of my prior exposure to those books, this one did not seem as impactful. If anything, I'd say The Gulag Archipelago was the one that most made an impression on me.

Frankl writes as do the others, disjointed and out of chronological order. It's more thematic. It makes me wonder if having that kind of state-sponsored trauma impacts one's ability to tell the story. Or perhaps for them, it's not about the day-to-day events, but the larger meaning behind it all. 

Certainly Frankl wants to get at why he and his fellow prisoners suffered the way they did at the hands of the Nazis. Even before being detained, Frankl was spreading interested in the question of meaning and purpose in life. He was convinced that if a man did not have a sense of meaning or purpose he would die either mentally or even physically. So he looked on his fellow prisoners as a kind of science experiment. He clearly saw that those who gave up hope always died. It was those, like himself, who felt that their unjust suffering had a purpose of some sort that survived. 

I suppose the most remarkable thing about the book (and the others of the same genre) is how disconnected they were from their own tortures. They can discuss it dispassionately and disconnect from the personal experience of it. I suppose that necessary for survival. In Solzhenitsyn's case, he writes in a sarcastic manner, further removing himself from the horror. 

Frankl is also remarkable for the fact that he could forgive and move on once released from the prison. He recognized the humanity of each person, whether guard or prisoner. All had the ability to be cruel or kind. He famously states, "The line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts."

The second half of his book discusses his theory of "Logotherapy." In a nutshell, after the war, he started his psychiatric practice helping people discover meaning in their lives. He was convinced that lack of meaning and purpose was the root of all mental suffering. He worked to reframe and redirect his patients towards discovering meaning in their circumstances, whatever they be.

One disappointment is that he never directs the reader to faith. I think he had faith in God as a result of his Judaism, but he never recommends that faith as a source of meaning and purpose. I suppose that's because he wants everyone, believer or not, to be able to access a life filled with meaning. That's a fair point. Obviously for me, a life whose meaning is found outside of God is just a temporary fill, but for Frankl that's enough. 

The book is worth reading because it's such a cultural touchstone. I'm sorry to say it did not impact me the way it impacted some. I wish it had. 

Thursday, September 26, 2024

Lincoln and Douglas by Allen C. Guelzo

One of my former students, Will Rhodes, who attends Princeton, gave me this book, signed by his professor and my favorite Lincoln scholar, Lincoln and Douglas by Allen C. Guelzo. What a delight this book was. 

Of course I'm familiar with the Lincoln/Douglas debates. I have read most if not all of them. But this book, following the pair from stop to stop really brought it alive for me. 

It begins with Lincoln's frustration at what Douglas was claiming on the campaign trail for senator of Illinois. Lincoln began to follow him and rebut his claims soon after Douglas' speeches. Annoyed, and definitely not in his best interest, Douglas agrees to formally debate Lincoln at each of the seven remaining campaign stops. 

Douglas is a very popular politician and his doctrine of "popular sovereignty" is popular as well. The idea that slavery should be voted up or down in a new territory and state appeals to Americans' democratic disposition. But Lincoln sees the end of this argument: slavery will exist, eventually, in every state in the union. 

Because the 17th Amendment has not yet been passed, senators are chosen by the state legislators. How this plays out practically is that men, like Douglas, campaign, not for themselves, but for legislative candidates pledged to support his bid for senator. It is, de facto, a popular vote on the senator, using the institutional constraints of the Constitution. While it is technically incorrect to say they are "running" for the Senate, it is arguable that that is exactly what they are doing. Lincoln, however, is a very dark horse in this race. He was a one-term member of the House of Representatives and a local lawyer. He is unknown outside of his home district and is not a national figure, by any means. 

These debates will change all that. 

With the advent of the new, anti-slavery Republican Party, the political ground was shifting rapidly. Whigs were in disarray and their vote is up for grabs. Henry Clay, the quintessential Whig is Lincoln's political hero, and his only hope is to persuade them that he, and the Republicans, are not rabid abolitionists, but align with the Founders. His opponent must simply seem reasonable. One thing I loved about his book is to discover how the political landscape is not so different from today. We think we are polarized now and mythologize some distant past where politics was civil and gentlemanly. That is a past that never existed and never will. Politics is bloodsport and Lincoln understood that better than most. 

In June of 1858, Lincoln was nominated to represents the Republicans in the Illinois Senate race and delivered his "House Divided" speech. Recalling Jesus' admonition that "a house divided against itself cannot stand," Lincoln posited that an America, similarly divided on the question of slavery, could not stand. To his detractors, this sounded like a call for civil war. To his admirers, he was finally asking that the question be answered, not in political or economic terms, but moral terms. Americans must answer whether slavery was right, and should therefore be national, or wrong, and should therefore be put on a path towards extinction. Lincoln believed he stood with the Founders and answer that slavery was immoral. But the intervening years had given way to political solutions and Americans, Lincoln believed, had forgotten the question. 

Guelzo does a great job uncovering the political consideration, and they were myriad, that Lincoln faced seeking to upset Douglas. He refers to letters and newspaper articles describing the in-the-weeds political needle Lincoln had to thread. That part is interesting and new to me, but what really fascinated me was the flow of the debates as they moved from town to town. While much was repeated, a new emphasis and nuance was introduced at each stop, culminating in the final, and what I believe to be the crux of the argument, debate. 

The first debate took place in Ottawa. While it was friendly territory for Lincoln, Douglas began by describing the Republican Party as a party of rabid abolitionists and challenged Lincoln to defend each of the planks of their Illinois State Convention platform. Of course each was framed to inflame the passions of the audience. Douglas referred back to the "House Divided" speech, implying Lincoln wanted war to settle the issue. In fact, Douglas stated that it was he, not Lincoln, on the side of the Founders. Weren't they the ones who "made this Government divided into free State and slave States, and left each State perfectly free to do as it please don the subject of slavery"? And as for the Declaration's claim that "All men are created equal"? Obviously that meant all white men are created equal. To read it any other way was to say the blacks and whites were equal in every way. This horrified the crowd. What Douglas left out was any mention of the already failed popular sovereignty doctrine in "bleeding" Kansas and the results of the Dred Scott Supreme Court case, which guaranteed slavery free passage anywhere in the nation. 

Unfortunately, Lincoln took the bait and proceeded to spend his time defending himself against Douglas' charges rather than make the moral case against slavery. He said he never signed on to the Illinois Republican platform. He did not believe blacks were equal in every sense, just as fellow humans. He did not want to abolish slavery everywhere, but simply keep it where it was. He tried to argue that Dred Scott had effectively made popular sovereignty moot. In fact, Lincoln argued, the decision was all part of a vast conspiracy to extend slavery nationally and, like any good conspiracy theorist, he tried to show that all evidence for or against the conspiracy only pointed to its validity. The crowd wouldn't hear it. They simply heard he was anti-war in the "good" war (Mexican American) and pro-war in the bad one (civil war) and wanted to give black people all the privileges currently given only to whites. 

In this debate, it's hard to call a "winner." Douglas went on a rabid attack and Lincoln spent his time on the ropes defending himself. Yet he did defend himself. Against the nation's best debater, that seemed like a win. 

The second debate took place at Freeport. Once again the crowds showed up for what promised to be a robust political spectacle. This time Lincoln spoke first. Lincoln began on the defensive, stating all of the queries Douglas had posed at the last debate and answering them all again. In fact, he answered them in such a way that even his admirers felt he had given away the entire Republican doctrine. But as a lawyer, Lincoln understood that it's better to give up what you cannot keep and save one irrefutable argument in your pocket. This was his belief that only Congress had the right to answer the slavery question in the territories. This went directly against popular sovereignty and Dred Scott. Then Lincoln went on the offensive asking Douglas to defend his positions in light of Dred Scott which ruled that any new territories could not lawfully keep out slavery. Lincoln, through a series of questions, walked Douglas through to the only logical conclusion: that Douglas would be ok with all new territories entering the Union as slave territories and that there was nothing to be done about it. This seems to have very much concerned the people of the free state of Illinois. He also made clear that what Douglas claimed to be the platform of the Illinois state Republicans was actually that of another organization and that Douglas had no right to hold him accountable to it. He claimed Douglas was careless in his facts and therefore could not be trusted.

Douglas responded by breezing past Lincoln's question, reiterating his popular sovereignty mantra, once again, as if Dred Scott had not made it moot. He then went on to disparage Lincoln as a "Black Republican," and implied that Lincoln stood for mixing of the races on every level. Again and again, Douglas plays the race card and appeals to the bigotry of his audience. 

The most important part of this second debate was Lincoln's second question to Douglas at Freeport, "Can the people of the United States Territory, in any lawful way, against the wishes of any citizen of the United States, exclude slavery from its limits prior to the formation of a State Constitution?" The key word is "lawful." Lincoln knew the Dred Scott decision had already answered this question with a "no," since slaves were property and could not be excluded based on the territories' borders. But Douglas could not afford to acknowledge this. He wanted to straddle the fence with his "don't care" philosophy towards the legality of slavery in any particular state. This question would pursue him time and again at subsequent debates. This is Lincoln playing the long game. He knew in 1858 that Douglas' answer might satisfy the people of Illinois, but he knew Douglas had presidential ambitions and that question would destroy any chance he had on the national stage in 1860. Guelzo believes Lincoln was also desperate to deny Douglas a place at the top of the Republican ticket. He could see Douglas believing he could unite northern Democrats with Republicans and win in a landslide. Lincoln saw that as the death of the Republican Party. 

The third debate took place in the southern town of Jonesboro. In this very poor and largely illiterate town, Douglas had a hard time connecting and certainly had no energy to feed off of. Although the area definitely leaned pro-slavery, Douglas spent a good deal of time on Republican inter-party weeds before finally getting to his main point about Lincoln's supposed desire to give black people all the civil rights enjoyed by whites. He reiterated that it was he, not Lincoln, upholding the Founders' intentions to let each state decide the slavery question for itself. 

Lincoln agreed that the Founders had indeed left slavery up to the states, but disagreed that they intended that situation to prevail. He pointed out evidence that the Founders had always hoped to see slavery on a path to extinction. He also tried, with little success, to tie Douglas to some Democratic positions that sounded on slavery exactly like Lincoln's. Lincoln denied that he was agitating for war, but did remind the people the closest they got to war was the perpetual question of slavery with the addition of each new territory. Lincoln did, however, add a question concerning a federal "slave code" that would ensure the property rights in slavery in any territory. This, like the second Freeport question, was a damned if you do, damned if you don't question. Douglas could not concede any federal right to regulate slavery in the territories, because they could make it legal everywhere. He also could not say the federal government could protect a state in its anti-slavery legislation either. Douglas simply reverted to his magical panacea of "popular sovereignty." 

No clear winner emerged from this southern excursion, but Lincoln had little to lose in unfriendly territory anyways.

The fourth debate took place in Charleston, a Whig stronghold. While hating slavery, they also abhorred the idea of equality in civil rights. Lincoln was therefore forced to clarify that he did not believe blacks were equal in any way other than natural human rights. This marks a low point and is the basis for declaring Lincoln a racist. He certainly panders to a racist crowd, trying to thread the needle between full acknowledgment of the humanity of blacks and full social equality. 

Douglas responded with his own conspiracy of the ways in which Lincoln and the Republicans were seeking to make the Whigs abolitionists. He knew this to be an anathema. He also rejected Lincolns forceful claims to only want human rights for blacks by saying Lincoln opposed Dred Scott, which made citizenship illegal for blacks. He therefore implied that Lincoln must be for citizenship for blacks and all that entails. 

While Lincoln wanted to argue that he opposed Dred Scott because it put the slavery question in the hands of the Supreme Court, arguing for the states to decide on the civil rights of black people edged a little too close to Douglas' popular sovereignty doctrine. He also had to spend time diffusing Douglas conspiracy charges of "abolitioning" the Whig party. But Lincoln scored a few points. He made Douglas look inconsistent on his "don't care" policy regarding slavery by showing Douglas had actually voted against legal provisions that would have helped the anti-slavery movement. He used the morality of slavery as a cudgel against Douglas and reiterated that the best and least harmful path forward was the one the Founders advocated, an inexorable path to extinction. And, most importantly, he stood his ground. The people came to see Lincoln as the equal of the "Little Giant" Douglas when it came to the debates. 

The fifth debate took place in Galesburg, friendly territory for Lincoln. Plus Douglas had been wearing himself out physically, battling bronchitis, and was becoming more and more dependent on the bottle. He trotted out his tired arguments on popular sovereignty and tried to hold himself out as a man willing to stand up to both pro- and anti-slavery forces and fight for the will of the people. But he lacked energy and enthusiasm.

Lincoln, in contrast, came out swinging. Lincoln dismissed most of the speech for what it was, simply the same things Douglas had said at every stop. He would focus, however, on the Declaration's claim that "all men are created equal." Lincoln pointed out that one could search in vain for any evidence at all that the Founders only intended it to apply to white people. He pointed out that the author, Jefferson himself, "trembled" when he considered that God is just and that slavery would never gain His favor. Here Lincoln became quite elevated indicating that if slavery is right or wrong based on a majority's opinion, then morality itself is on the ballot. If Douglas continued to willfully blind himself to Lincoln's natural law argument that black and white people are inherently equal as humans, then Douglas would bring down the entire moral edifice of right and wrong. If Douglas persisted in claiming he "don't care" whether slavery is voted up or down, and refused to recognize the moral degeneracy of slavery, then Douglas had no right to speak of "right" and "wrong" in any context. Right and wrong then became entirely dependent on the mood of the electorate. Lincoln ended by saying that the only way to put the immoral practice of slavery on a path to extinction was to elect Republicans. 

In his rebuttal, Douglas found his fire. He rabidly called out Lincoln for hypocrisy, literally foaming at the mouth and shaking his fist. He said Lincoln was not for equality in unfriendly territory like Jonesboro but now claimed he was for equality in friendly Galesburg. He angrily defended his honor against Lincoln's charges of lying about the Republican resolution brought up in the first debate. He claimed that Lincoln, with his opposition to Dred Scott, invited mob rule. 

The debate ended with a defeated and deflated Douglas, and a Lincoln who could now see a path forward on offense. 

The sixth debate took place at Quincy, on the border of slave state Missouri. Lincoln spoke first, coming after Douglas with a vengeance. He called Douglas a liar for continuing to pin resolution on him that Lincoln had not agreed to; he called Douglas a dodger for refusing to see the logic of Dred Scott and the way it demolished his popular sovereignty doctrine; and he called out Douglas for willfully refusing to debate on the moral principle of slavery and obfuscating instead with racial rhetoric. Lincoln made it exceptionally clear that the reason slavery presented a fight every time it came up was because Americans knew it was a moral question: some believed it to be wrong, the Republicans; some believed to be right, the Democrats. Lincoln posited that that was the only question up for consideration. Was slavery right or wrong? Was it a refutation of the Founders and the Natural Law upon which the nation had been founded or was it simply another political position to be left to political institutions? The audience could join with the Republicans and at least acknowledge it as a moral wrong, and leave the "then what" to the future or join with the Democrats and deny even the immorality of the institution. 

Douglas, addled in in poor form, continued to deny slavery was a moral issue. He agreed with Lincoln that truly didn't care about the morality of slavery. For him all the agitation that came with the slavery question was promulgated by abolitionist like Lincoln. He continued to claim he was directionally correct in tying Lincoln to the resolutions put forth in the first debate, if not factually correct. He defended his honor against Lincoln's charges of lying and being part of a conspiracy to extend slavery to the whole nation. He seemed genuinely unable to understand Lincoln's point about Dred Scott's protection of slavery in any territory, and by extension, any state. He simply could not see why a territory or state could not disallow slavery as they would any other property, like alcohol. 

Lincoln responded that the only question under consideration was, once again, the morality of slavery. ALL opposition to the institution stemmed from moral opposition. The Founders opposed it on moral grounds and put it on a path to extinction. Had not the cotton gin made it economically feasible, it would have remained on that path. It was Douglas, not Lincoln, who departed from the American ideal. To the charge of changing his message to suit his audience, Lincoln offered his notes from each debate and speech he'd given to show that his message remained the same. 

The seventh and final debate took place in Alton. Douglas began, looking quite haggard from the exertions and the alcohol. Douglas harkened back to the "House Divided" speech and once again portrayed Lincoln as a war-monger. He continued to paint Lincoln as a man who believed in civil and social equality between the races. He accused Lincoln of slandering the Founders in refusing to accept a permanently half-slave and half-free nation. He pointed out that he had broken with the Democrats over slavery numerous times, but that Lincoln had refused to reject the position of the extreme abolitionists. Lincoln simply listened to the charges he had heard again and again. Lincoln wanted civil war. Lincoln was a n_____ lover. Douglas was the true hero who stood up for the rights of the people.

Lincoln stood and made a joke that watching Douglas distance himself from the pro-slavery aspects of his party was like a battered wife watching her husband fight off a bear: she wasn't sure who to root for. 

Then he got down to business. Douglas had claimed that Lincoln refused to acknowledge the authority of the Supreme Court by rejecting the logic of Dred Scott. Lincoln said that was nothing compared to Douglas' willful misrepresentation of the Declaration of Independence. Lincoln quoted from the Great Compromiser (and notable Whig) Henry Clay to the effect that all men are created equal, but that does not always imply social and civil equality (i.e. women and children were not civilly and socially equal to men). In opposing the "House Divided" speech, Lincoln put Douglas on the side of satan disparaging the Bible, as it was biblically inspired. Lincoln reiterated the clear evidence that the Founders believed they had put slavery on a path to extinction. Pulling the rug out from Douglas' popular sovereignty argument, Lincoln stated that he no problem with the principle if contained to subjects over which the majority had the right to decide. He simply believed morality fell outside that boundary. And he claimed everyone listening knew that. Finally Lincoln boiled his entire argument down to one statement, "The real issue in this controversy--the one pressing upon every mind--is the sentiment on the part of one class that looks upon the institution of slavery as a wrong, and of another class that does not look upon it as a wrong." (p. 265) All practical questions of how to deal with the institution as it existed must be pushed aside until that fundamental question could be answered. 

In fact, argued Lincoln, the arguments for slavery were identical to the arguments for a king, rejected by our Founders. Slavery did not just dehumanize black people, it introduced the idea of a hierarchy among people. Worse, according to Douglas, this hierarchy could be determined by a vote! "Those who deny freedom to others, deserve it not for themselves, and, under a just God, can not long retain it" (p. 267). Thus the apex of his argument was formed. After starting out on the defense, Lincoln had moved solidly into offense.

Douglas was wholly unable to rebut him. He sunk back to his tired arguments of blaming the abolitionists for all the unrest. He deeply resented Lincoln's resort to the question of morality for it implied that Douglas was, himself, immoral. He stood solidly with all those who before him had punted on the question of morality and appealed to the pragmatism of popular sovereignty. 

Douglas was a broken and defeated man.

Yet, Lincoln did not win the Senate campaign. By a narrow margin, pro-Douglas legislators were voted into office. It was always a long shot anyways. 

But, in 1860, Lincoln won the bigger prize: the presidency. The nation would go to war, which Lincoln vigorously opposed, to settle the slavery question once and for all. Lincoln would be magnanimous in victory as he appealed to the "better angels" of our nature. 

I'm so glad I got to dive into the details of each debate from so well-respected a scholar as Allen Guelzo. My appreciation for Lincoln rose tremendously.


*note bene: Guelzo makes a handwritten correction to a typo and signs it on page 238.