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Julea Ward, a graduate student in the counseling program at Eastern Michigan University, was expelled from the program. She had referred a homosexual client to another counselor since she would have been in the position of affirming the client’s sexual orientation as being morally acceptable, something that Ms. Ward did not accept due to her religious beliefs. Although the counseling program has a non-discriminatory policy on “sexual orientation,” there were procedures in place for a student to refer a client in case of values conflicts. Instead the university’s counseling program showed its intolerance for traditional Christian belief on the moral unacceptability of practicing homosexuality.

Ms. Ward sued, and the initial court ruling was in favor of the university. However, today a ruling from the United States Court of Appeals for the Sixth Circuit reversed the lower court’s ruling. In his opinion, Circuit Court Judge Jeffrey S. Sutton made it clear that tolerance is not a one-way street, and that the university was punishing Ms. Ward for her religious beliefs.

This marks a significant victory for freedom of speech and freedom of religion in academia. Many academics are products of the mindset of the 1960s, with its transvaluation of values and its support of positions inimical to those of traditional Christianity. It is far to say that many academics hate traditional Christianity and traditional morality concerning sexual ethics. Such vitriolic hated expresses itself in intimidation and sometimes dismissal of students and faculty who disagree with the “New Puritanism” (as my late friend Marion Montgomery called it) in academia. Often, when people like Ms. Ward fight back, they win in court (though with the radicalism of Mr. Obama’s appointees this may change in the future). Traditionalists in academia, both among faculty and students, should, of course, pick their battles, but when it becomes time to fight, they should fight aggressively. There are organizations such as the Foundation for Individual Rights in Education (FIRE) and the National Association of Scholars (NAS) who lend support for academics unfairly treated due to dogmatic ideology in academia. These organizations give hope to faculty and students who face discrimination, and the Sixth Circuit Court ruling today is a breath of fresh air.

http://www.ca6.uscourts.gov/opinions.pdf/12a0024p-06.pdf?utm_source=January+27%2C+2012+-+Press+Release%3A+Ward+v.+Polite+Decision&utm_campaign=NAS+E-Newsletter&utm_medium=email

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I look at my fellow Southerners in South Carolina with a feeling of exacerbation. Newt Gingrich, a pseudo-conservative, a “big government conservative,” a supporter, along with the late Jack Kemp, of affirmative action, a warmonger, and a supporter of torture as U.S. policy, won the Republican primary. He seems to desire conflict with Iran every much as Mr. Santorum. While I appreciate his conciliatory tone tonight, he resembles George W. Bush too much on both foreign and domestic policy. Ron Paul, who has the only sensible policy on foreign policy, received only 13% of the vote–thank goodness for the 13% who see beyond the lust for war and an ignorant Premillenial theology that has led to an unbalanced support of Israel in the Arab-Israeli conflict. Mr. Paul has opposed the arrogant Wilsonian triumphalism that Mr.Gingrich supports.How does Mr. Gingrich expect to balance the budget while expanding defense spending and pushing toward military conflict with Iran?

Mr. Gingrich said some good things in his acceptance speech about the Tenth Amendment–but this does not seem consistent with his policies earlier in his career. I have other questions: Does Mr. Gingrich support the free trade policy that has effectively destroyed American manufacturing? Does he really mean to appoint only strict constructionists to federal courts who will neither support the radical secularist agenda nor expand the power of the federal government over matters that should be reserved to the states? Is he willing to reconsider his position on torture? If American is as “exceptional” as he claims, surely he could support America being on the moral high ground by never participating in nor officially supporting waterboarding and other forms of torture? I doubt it,and unless I see evidence of a change of Mr. Gingrich’s positions on foreign policy and on torture, and if Mr. Gingrich wins the Republican nomination, I and other antiwar Republicans may have no moral option other than to vote for either the Libertarian or the Constitution Party candidate. The only votes that are wasted are those that violate one’s conscience. If Mr. Obama wins re-election as a result, so be it.

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There has always been a strand of Puritanism in American thought that survives in part as a Manichean division between good and evil. Rather than seeing the United States as a mixture of good and evil, many Americans see it as “the good guy” in the world with no major faults. Individuals who disagree are labeled as “unpatriotic,” told to “go to Russia,” or are called “America-haters.” Although I do not deny that there are individuals and groups of people who hate their country, not every critic of American practices hates the United States. Nor is someone who points out that there is much good in countries considered to be enemies of the United States, such as Iran. Many Americans want an overpowering, evil enemy state because many Americans are more Manichean, believing in sharp lines between good and evil, than they are Christian. Christianity recognizes that no being created by God is totally evil–traditionally, since evil is a lack of good, and thus a lack of being, a totally evil being could not exist. If Americans of all stripes are honest with themselves, they will see that they are capable of great evil. Philip Zimbardo, the Stanford psychologist who ran the Stanford Prison Experiment, showed how “good” people can turn evil when they have great power (as prison guards) over others (in this case, students who played the “prisoner” role). He notes the power of situational factors that can lead to a good person torturing and even killing innocent human beings.

Reinhold Niebuhr recognized that groups are capable of great evil just as individuals are, and Zimbardo’s work showed this to be the case. Nation-states are groups of people, and in any group unethical practices can arise that lead to people doing things that are evil under group pressure. No nation is immune to this. Was the Soviet Union an “evil empire,” as President Reagan affirmed? I would say “Yes,” with the qualification that there was good even in the old Soviet Union, and evil in the United States of America. In the War between the States, Generals Sherman and Sheridan engaged in the first modern war (with Lincoln’s endorsement)–both these generals and President Lincoln believed that war should be engaged against the civilian population. The brutality with which federal troops put down the anti-draft riots in New York as well as Sherman’s March to the Sea are evidence of the results. The United States Army was brutal in the Philippines war in the early part of the twentieth century, mowing down men, women, and children. The United States Army Air Corps engaged in the saturation bombing of Tokyo in March 1945, and of course Hiroshima and Nagasaki were destroyed by atomic bombs. President Roosevelt placed thousands of Japanese-American citizens in internment camps. In the Vietnam War, the United States dropped more tonnage of bombs than it did in the whole of World War II. The atrocities and torture in Iraq and Afghanistan (and in Guantanamo Bay in Cuba) are well known–torture has not been totally eschewed as the official policy of the United States, and the U.S. still sends prisoners to other countries to be tortured. Civil liberties, from the genocide of the American Indians to the mistreatment of the Irish, the Chinese, and of African-Americans, have not been uniformly honored in the United States. Does this mean the United States is an evil country? I do not think it is as evil as a totalitarian society such as the old Soviet Union or China under Chairman Mao, but it does mean that the notion of the United States as the paragon of virtue and (during the Cold War) the Soviet Union as the epitome of evil is a Manichean view that does not reflect the good and evil mixture found in all nation-states.

President George W. Bush held a simplistic, Manichean view of the world that many Americans eagerly followed. Saddam’s Iraq was an evil state, and the good United States was obligated to attack the evil state (at first for the alleged but missing “weapons of mass destruction” and then to “save the Iraqi people from Saddam”). Americans’ hubris was expanded by its view that it was the hero country liberating the Iraqi people from a Satanic dictator. Now Iran is the enemy, and the Neoconservative war cries are loud–and Americans are buying into the new lie as well. Yes, Iran’s president holds an evil position in his denial of the Holocaust. Nothing can justify his views, nor his support of the radical religious groups that have held the country hostage since the Iranian Revolution of 1979. However, Iran also has a working democracy, unlike many other states in the region, including states the United States supports. Israel has a vital interest in what Iraq does, and if Israel wants to defend its vital interests militarily, that is Israel’s task, not that of the United States. However, the Neoconservatives are appealing to American Manicheanism and demonizing Iran as the new “evil empire.” Hopefully Americans will see that all people are “fallen,” as well as all nation-states, and any positing of “We good, they bad” is misleading and leads to unnecessary wars and bad foreign policy decisions.

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My parents were taken aback by some of the content of my novel, End of Summer, because at the very beginning of the novel the main character, Jeffrey, based roughly on me, said that his parents had been killed when he was two. They asked me why I  killed the parents off, perhaps subconsciously thinking of some Freudian act of patricide and matricide. I explained that since this was my first novel, I thought it best to limit the number of characters, especially since I wanted to focus on Jeffrey’s relationship to his grandfather. I also explained that the novel, while based loosely on people I had known, is a work of fiction. My sister was busy making comparisons between characters and people I had known, cataloging what did and did not “really” happen. That such reactions from family members (and friends) is common is shown by the North Carolina writer Thomas Wolfe‘s experience. He had written fiction about people with whom he grew up in western North Carolina. When he came home, people reacted with hostility, believing that they were the characters whose flaws came out in Wolfe’s works. Wolfe was so moved by this reaction that he wrote a novel, You Can’t Go Home Again, since he could not really go home to the same world after living in New York given his loved one’s anger at his writing. They did not understand that he was writing fiction–and any fiction writer writes based on that writer’s life experiences.

Sometimes characters in stories or novels are a combination of more than one person the author knew. Stephen King has said that his character, Carrie, the namesake of his novel, was based on two high school girls who suffered ridicule from their fellow students for their poverty. This does not mean that Carrie “is” those two girls–she is a fictional character in a novel with her own fictional identity. How else can a writer have any material on which to base stories if not those individuals encountered over the author’s life. Fictional characters may be based on one person, but the fictional character is not that actual person the author knew–the character is a “fictionalized version” of that person. For anyone to feel insulted by a character in a story or novel because that person says, “This is me, and I don’t like the way I was portrayed,” is experiencing a natural human reaction, but a reaction which reveals a lack of insight into the nature of fiction.

Reading fiction is one way to gain insight into the human condition through a story. The fundamental virtue of fiction is not to be didactic, though, but to tell a good story, a story with a plot and characters that grip the reader and allow the reader to “suspend disbelief” and, for a time, live in the world of the story. If any of you who read this blog are relatives or friends of fiction writers and have read or plan to read the author’s work, remember that you are reading about characters who may “exist” in some possible world, but do not exist in the actual world. In a good story, they may seem more real than the people you know. You may find “events you remember,” but do not focus on finding parallels to the world shared by you and the author you know. Relax, have some iced tea, and enjoy the story.

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A 2006 study in Sociology of Religion found that 50% of American psychology professors were atheists and 11% agnostic, making psychologists less religious than professors in any other field, including the other sciences. What is it about the field of psychology that lends itself to a non-theistic world view? The problem seems to be that psychology remains stuck in the nineteenth century, both in its overall world view and in its naive conception of science.

The nineteenth century non-religious intellectual usually rejected belief in God because there seemed to be no role for God in a Newtonian cosmos. Although Newton himself was a theist who believed that space is the “sensorium” of God, his followers generally saw no need for God in a mechanistic universe; as the French scientist Laplace famously said concerning God, “I have no need of that hypothesis.” A world of machines governed by deterministic laws could exist on its own without any God to sustain it in existence, a fact that the Irish philosopher George Berkeley recognized despite the problematic nature of his own idealistic metaphysics. The Newtonian world seemed to leave no room for “God, freedom, and immortality,” and Kant felt forced to accept at the level of phenomena a godless, deterministic universe, but affirmed God, freedom, and immortality to be postulates of practical reason. As Kant himself eventually realized (in his posthumously published writings), his view, at best, implies that human beings must act as if God, freedom, and immortality exist, but that these things belong to the unknowable realm of noumena about which we must remain agnostic.

After Darwin interpreted biology in terms of a Newtonian mechanical world view in his theory of evolution by natural selection, some intellectuals who hated the abrogation of any spirituality from the world turned back toward Descartes‘ dualistic philosophy in which mind is free, mind can exist after death, and with God being a great Mind, the fact that matter is determined by strict Newtonian laws does not oppose freedom and spirituality. Some of these intellectuals focused on alleged empirical evidence for mental powers above the physical and for survival of death by a mind, and thus the philosopher Henry Sidgwich and the classicist turned psychologist F. W. H. Meyers founded the Society for Psychical Research in London in 1882. Later, in 1885, the American Society for Psychical Research was founded, with the philosopher and psychologist William James serving as its second president. By studying phenomena such as telepathy, clairvoyance, psychokinesis, and mediumship, these intellectuals desired to discover an empirical basis for the mind having powers beyond the standard interpretation of Newtonian laws. Although influential for a time, the Society suffered from vicious attacks from defenders of the strict Newtonian paradigm.

In England and in the United States, idealistic (in England) and pragmatic (in the United States) systems of philosophy were overwhelmed by the early analytic movement in philosophy, including the logical positivists. The Vienna Circle in the 1920s and 30s supported the position that only empirically verifiable statements or tautologies such as those found in mathematics and logic were meaningful. In psychology, the earlier open-mindedness of William James was replaced by the dogmatic behaviorism of John Broadus Watson which was continued by B. F. Skinner. Watson, influenced by the Vienna Circle, excluded all considerations of consciousness and other “unobservable” behaviors from psychology, focusing only on observable behavior as shown in stimulus-response behavior in mice and other animals. These animal “machines” were thought to be appropriate models of the behavior of “human machines;” thus both non-human animals and human beings were considered to be “automata.” God, as an unobservable entity, could have no meaning in such a world view.

Later, the cognitivist revolution in psychology overwhelmed behaviorism, but even cognitive psychology uses mechanical models for human cognition and behavior. Computational models, connectionism, neural network theory, and even functionalism are all basically mechanical models of cognition. They have difficulties dealing with the first person perspective of consciousness and both qualia and intentionality. With such a mechanical model of nature, there is still no room for a deity. Even with the quantum revolution in physics, which seems to oppose both absolute determinism and a mechanical model of the universe, most psychologists have stubbornly held on to the Newtonian world view, leaving no room for belief in God.

Psychologists, with some important exceptions, accept a nineteenth century view of science that has its ultimate origins in the thought of Francis Bacon in the seventeenth century. The notion of one “scientific method” in which the scientist collects observations, formulates a hypothesis, and tests the hypothesis through observation has been discredited by both philosophers of science (Popper, Lakatos, Kuhn, Feyerabend, Laudan) and scientists (Kuhn was a physicist, as was Michael Polanyi, an important critic of the “received view” in the philosophy of science). Although physicists and chemists who actually do cutting edge research recognize that there are actually multiple methods in science, as well as some biologists (though some radical Darwinians are just as extreme as most psychologists), psychologists still retain an outmoded view of science and of the “scientific method.” They also tend to believe that science is the only reliable source of knowledge, ruling out knowledge via philosophy, religion, art, and literature. Scientists in other fields are not as closed-minded, and this leads to more openness to the possibility that a God might exist.

Psychologists need to move into the twenty-first century since most of them bypassed the twentieth century and stayed in the nineteenth century. They need to examine how changes in sciences such as physics have called to question the Newtonian world view and mechanistic model of the universe. They should read work in contemporary philosophy of science that challenges their naive hypothetical-deductivist system and take it seriously instead of merely dismissing it. They should be open to all empirical data, including actually reading articles on psi, instead of finding one or two “straw man” articles to attack in their introductory textbooks on research methods. Finally, they should be open to the possibility that there are other means of gaining reliable knowledge than a narrowly conceived “scientific method.” Only then will academic (mainly experimental) psychologists be open to other views than atheism and agnosticism concerning the existence of God.

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Denver lost to New England yesterday, which is no surprise given that the Patriots are an excellent team. Yet when I read sports stories about the game, they focus on “a lack of Tim Tebow‘s heroics” as if a quarterback known for leading fourth quarter comebacks will be able to lead one every game. Even Joe Montana, who was one of the best quarterbacks ever, who (to my disappointment!) led the 49ers over the Bengals in the Super Bowl by a last minute drive, did not always succeed in a fourth quarter comeback. I do not remember the press complaining then. Why is there so much hostility, among members of the press and among some NFL players, to Tim Tebow?

Religion, specifically Tim Tebow’s open Evangelical Protestant faith, is the source of most of the hostility. Although many NFL players are public about their Christian faith, to American secular society Tebow seems, to the generally secularist media and to those NFL players who are either secularist or outside the Christian tradition, to take his faith too far. I have mentioned more than once on this blog the late Father Richard John Neuhaus‘s reference to the “naked public square” in which religion, specifically Christianity, is eliminated from American public discourse and relegated to a private realm. No scholar of religion in his right mind believes that religion is a private matter, since a religion scholar realizes the public implications of being religious. Only a fool can ignore thousands of years of history and his own common sense and say that “religion is just a private matter.” Even John Locke (1632-1704), the epitome of a Classical Liberal thinker, did not go that far.

Today those who relegate religion to the private sphere are usually hostile to religion in general. Ironically, they are not as hostile to Buddhism, Hinduism, or Islam as they are to traditional Christianity, perhaps because of the strong influence of Christianity after the Second Great Awakening at the end of the eighteenth and beginning of the nineteenth centuries, on American culture. This strong influence continued until around the mid-1960s and then slowly began to wane, especially among the intellectual classes and among other opinion leaders. Sportscasters in the past tended to be a bit more traditional than most other journalists, at least from my reading, but that is no longer the case.

Tim Tebow has violated the fundamental rule of secularists–he not only discusses his Christian faith openly, but he does it often. He may well connect his abilities to God–there is nothing wrong with that–if God created everything, all abilities are gifts, whether the gifts be carpentry skills, medical skills, teaching skills, or football skills. If Mr. Tebow said he has special favor from God for being religious, and therefore his team wins because of God, that would be going too far–but as far as I have heard he has not said those things. Too much has been read into his statements by the media and by some NFL players. Mr. Tebow has every right to express his Christian faith, just as other players have a right to express whatever their faith (or lack of faith) may be. To condemn Mr. Tebow for being so open about his Christianity is a form of unjust discrimination against expressions of Christian faith. It is wrong, and members of the media need to control their snide remarks concerning Mr. Tebow’s faith–or at least admit that they are editorial comments. I doubt that a Muslim, a Hindu, or an Orthodox Jew would get the same treatment from the media, even if a football player who adhered to these religions was open about his faith. I may be wrong on this point and am open to correction. From my impression, as American society continues to go the European route of secularization (as evidenced by a sharp drop in weekly church attendance in the last ten years), secularists are going all out to try to shame Christians to stop them, or at least slow them, from expressing their faith in public. It is sad that such hostility has now extended to sports journalism and to some of the players in the NFL.

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• CNN’s Howard Kurtz: Is Media Coverage Of Tim Tebow Too Focused On Religion? (mediaite.com)

As good as this emphasis sounds, it is fundamentally flawed. While humans are not atomistic individuals and are, in fact, dependent on others for survival and well-being, this does not imply an artificial unity in which all cultures merge into one and the world becomes “one big happy family.” The end of the Cold War has led to the formation of nation-states divided along ethnic lines, even in parts of Europe (the former Yugoslavia, the former Soviet Union). Cultures that have thrived thousands of years continue to thrive and demand freedom from the centralized government of the modern nation-state, as is seen in tribal resistance to the weak central government in Afghanistan. Blood and individual cultures have shown themselves to be thicker than utopian schemes of a New World Order. I do not buy into the conspiracy theorists about the New World Order–in the United States it has meant free trade and the ruin of American manufacturing, the destruction of local cultures with their rich diversity (something that pseudo-multiculturalists and proponents of a politicized “global interdependence” do not understand). Human beings develop their uniqueness in community best within local cultures that vary due to geography, tribe, history, religion, and overall world view. This is what unifies human beings in community, not a system such as the “European Union” that originally found its strongest support among French and German Marxists. It is interesting that Chancellor Merkel, a Christian Democrat, supports a strong European Union, but underneath her rhetoric is an assertion of German economic strength rather than a support of an abstract, artificial unity that harks back to the Roman Empire. Despite the claims of Pax Romana, the “Roman Peace” was filled with rebellions against the central government, including two Jewish revolts from 68-74 and from 132-135. Since the fall of the Western Roman Empire in the fifth century A.D., Europeans have gone through periods of searching for that lost unity, from the “Holy Roman Empire” to the current “European Union.” Thus, “global interdependence” cannot refer to an ephemeral political union, and with the decline of the great Medieval unifier of Europe, Christianity, there is no hope for any cultural unity within Europe. If any group has a chance of “winning” the clash of cultures in Europe, it will be Islam. Of course, since we’re so “interdependent,” even the most Islamist of Muslims will join together in one happy family in which local religions and local cultures do not matter (notice the sarcasm in that statement). “Global Interdependence” is a valid concept; the problem is when it obscures real differences between states, cultures, and ethnic groups as if they do not matter (moral and cultural relativism). That is the view of global interdependence that is being pushed by the successors of the 1960s radicals on American colleges and universities as well as in the K-12 educational system. It is a deeply flawed position and should not be used as a tool to indoctrinate students in a radical, utopian agenda.

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• The Breakdown of Global Interdependence (rogueoperator.wordpress.com)

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After 9-11, the American people were understandably angry, wanting someone to blame. Osama bin Laden was the target of most of the anger, and rightfully so, given his leadership in Al Qaeda, the organization that planned and carried out the 9-11 hijackings. Mr. Bush’s call for the United States and its allies to attack states sheltering Al Qaeda members, especially the Taliban government of Afghanistan, seemed reasonable to most Americans. However, it was not.

The CIA had the right idea–send small special forces units in to hunt down Mr. Bin Laden and his allies and halt the effectiveness of Al Qaeda in Afghanistan. Instead, Mr. Bush, on the advice of Mr. Cheney and Mr. Rumsfeld, decided on a full scale attack on Afghanistan for the purpose of destroying the Taliban government. The history since then has been one of intractable problems–a resurgent Taliban, the corrupt Karzai  government that lacks the support of the majority of the people, a rising number of deaths and injuries to U. S. and allied soldiers. What is most dangerous is the increasing danger of conflict with nuclear-armed Pakistan. The NATO attack on Pakistani positions, ostensibly in self-defense, killed two dozen Pakistani troops. In response, Pakistan closed the border with Afghanistan, cutting off 30% of allied supplies. The Pakistani people, especially in the western regions, hate the United States and are pushing for a new Islamic government in Pakistan. The present government hangs onto power by a thread. If that government falls and is replaced by one hostile to U. S. interests, what will allied forces do if attacked by Pakistani forces? They will have to respond in self-defense, and conflict may escalate from there. While one might argue that this will not lead to nuclear conflict since even as Islamic government would not want to face the total destruction that results from a massive allied reply to any nuclear attack, making such an assumption is dangerous. A government totally dedicated to the tenants of extremist Islam may want to go out in a flash of martyrdom if it resulted in the loss of a U. S. base in the region or in a large number of American casualties.  It is only of limited comfort that Pakistan does not have a delivery system to send a nuclear weapon to the United States–unless they employed terrorists.

The United States needs to remove its forces from Afghanistan, allow the Karzai government to negotiate with the Taliban and other interests to set up a solution to the armed conflict raging between tribes and warlords in Afghanistan. The U. S. should have learned its lesson in Iraq–which has a Shite government friendly to Iran, which has done nothing about the wholesale persecution of Christians, and which most likely will not be sufficient to maintain order, even with several thousand mercenaries hired by the United States government. An immediate withdrawal would be ideal to avoid further costs of the war, both in lives, money spend, and in costs to the reputation of the United States in Central Asia and in Muslim countries in general. Then the United States needs to pursue a more humble foreign policy focused on American interests with war being used as a last resort, not a first resort.

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• America’s Pakistan Mess (thedailybeast.com)
• Rage grips Pakistan over NATO attack (vancouversun.com)
• Pakistan Says Air Attack Erases Progress in Repairing U.S. Ties (businessweek.com)
• Pakistan Taliban ‘holding peace talks with government’ (telegraph.co.uk)
• Pakistan Cuts Supply Lines to Afghanistan (treeofmamre.wordpress.com)
• Pakistan orders US to leave airbase in row over deadly Nato assault (guardian.co.uk)
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• ‘Down with America’: Pakistanis protest deadly strike (msnbc.msn.com)

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The feeling after a novel is first published is different from the feeling when an academic book or article is published–at least for me. There is a greater sense of accomplishment, perhaps because a novel is the product of a different kind of creativity than is involved in academic writing. I can say from experience that creative and academic writing involve two different skill sets. Now before I forget it, here is the link to the site where the novel is offered for purchase: https://www.createspace.com/3719267. It will be available on Amazon in both hard copy and e-book format in a few days. Crass advertising out of the way, I continue….

Novels are works of love, or at least they should be. Anyone who writes a novel for the sole purpose of making money will most likely write a sorry novel. Fiction writing delves deeply into the author’s heart and is a highly emotional experience. An author must bare himself emotionally to the world since fiction, though made up, by necessity is based on events, thoughts, and feelings from a person’s life, sometimes deep feelings. End of Summer is a coming-of-age novel, a fictionalized account of my childhood. I feel guilty for killing off the parents when the main character is two-years-old, but in my first novel I wanted to have fewer characters–and the death of the parents fit the plot of a young boy obsessed with death. The boy has Asperger Syndrome, but has no idea since the story is set in 1968, long before Asperger Syndrome was known in the United States. He desires things to stay the same in his life, but has to face the sickness of his grandfather and the threat of the ultimate change, death. But there are funny moments and moments of great beauty in the main character, Jeffrey’s, simple rural life. Without giving away the ending, the book ultimately affirms meaning and transcendence in the face of a world that all too often changes for the worst. It is Southern fiction with Southern Gothic elements, literary and nonpreachy though Christian in world view, and valuing rural life without falling into sentimentality. I think it is a good read–it was the distillation of my heart, not my mind, going into the depths of the reasons I eventually became a philosopher through the main character I named for my twin brother who died two hours after he was born of pulmonary hemorrhage. When I wrote the first draft, it was as if I had been transferred to another world, living it, with my surroundings in my small room at the beautiful Weymouth Center disappearing and the world of Jeffrey’s childhood surrounding me. The editing later helped refine what had already been written from the heart. If you read it, you will discover it is a novel written from the heart in more ways than one. I am thankful to God that it has finally been published.

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