Lawyers and Literature
James R. Elkins
Finding Our Way Home (Admitting We Are Lost)
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Walker Percy, The Second Coming
(New York: Farrar, Straus, Giroux, 1980)
[“Did I once practice law, he wondered,
and he remembered that he had, not so much from the smell of
the books as from Slocum’s practiced coolness and his
resolve not to be surprised . . . . [Lawyers] were good at keeping
their own counsel and seeming to know something.” (p.
333)]
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One evening in class, I made the speculative observation that one
could read the fiction assigned in Lawyers and Literature
as if it were a meditation on home (having one,
or not, getting away from home, returning home, finding a place for
yourself in the world that might feel like home, carrying a sense
of home around with you, the person you are at home vs. the person
you are at the office).
This idea of "home" is certainly a feature
of Lowell Komie's fiction, although we rarely see his lawyer characters
at home in the most literal sense. We might, with Komie, see his lawyers
as struggling to find some sense of home away from home in the work
they do.
We get this "sense of home" problem explored
in the philosophical/existential sense in Walker Percy's fiction,
and particularly, in his novel, The Second Coming.
Lewis A. Lawson notes the Prodigal
Son motif in Percy's writings, "the Prodigal Son (Luke 15: 17),
who 'came to himself,' after having wandered away from his father
in pursuit of the things of the world. In despair the son suddenly
sees that all he has to do is to return. In his novels Walker Percy
has always been creating parables of the Prodigal Son, who comes to
himself, then starts on the road back." [Lewis A. Lawson, "Walker Percy's Prodigal Son," in J. Donald Crowley & Sue Mitchell Crowley (eds.), Critical
Essays on Walker Percy 243-259, at 257-58 (Boston: G.K. Hall & Co., 1989)]
In reading J.S. Marcus's story, "Centaurs"
we talked about, Sheila, the law student in that story and her acute
ability to see, to see through, her school experience. We saw the
ability as well in Rosie Sayer, the young
black girl who Paris Trout shot and killed. Here is the way Alfred
Kazin describes this ability in, Binx Bolling, the protagonist in
Walker Percy's The Moviegoer: "In the secrecy of his
own mind he is excited by the possibility of newly looking at life
with the special, hallucinated feeling of discovery that he gives
to the movies where he spends many of his evenings. He has become
an enraputred observer of the human face, a man who is training himself
to look steadily at the most commonplace things in his path. He has
found some tiny chink in the wall of his despair-the act of looking,
of seeing and discovering. He is a man who can look and listen, in
a world where most people don't." [Alfred Kazin,
"The Pilgrimage of Walker Percy," in J. Donald Crowley &
Sue Mitchell Crowley (eds.), Critical Essays on Walker Percy 93-103,
at 95 (Boston: G.K. Hall & Co., 1989)]
Writers of fiction must, of necessity, work out a place for their
own lives, philosophies, concerns and sentiments in their fiction.
Some writers draw more closely on their own lives than do others.
(There is an oft-repeated admonition to young fiction writers: writer
what you know.)
Here is the way Lewis Lawson
makes the point about the autobiographical element of Percy's fiction:
Percy needed to make neither
a living [he had a substantial inheritance from his "Uncle
Will," his father's cousin who raised Percy and his brothers
after his parents death] or a statement [of his philosophical interests],
but a life. . . . Percy had come to himself, washed up on a beach;
he had to account for the voyage that he had been on when the storm
hit and to explore the strange island. Unless he got busy he would
perish. The themes in Percy's fiction reveal an unceasing effort
to order and control those forces that lurk in the jungle back of
the beach. The Percy novels, that is to say, are much more personal
than many have thought them to be-behind that public world so brilliantly
perceived is a private world that demands to be confessed.
[Lewis A. Lawson,
"Walker Percy's Prodigal Son," in
J. Donald Crowley & Sue Mitchell Crowley (eds.), Critical
Essays on Walker Percy 243-259, at 246 (Boston: G.K. Hall &
Co., 1989)]
I interviewed Lowell Komie several years ago and was
acutely aware in doing so that I was tempted to him about the relationship
between his stories and his life-how much of the stories are autobiographical?
I decided that the question was so badly clichéd and so often
held in disdain by writers that I decided not to ask it. Curious as
readers of fiction are about the personal lives of an author, I found
the question both naive and awkward. Writers are, rightfully, troubled
by this worrisome question. I knew Komie would be as well. Komie did
note during the interview: “If you want to know more about my
life as a single practitioner, I might refer you to the story “Burak”
. . . .” As awkward as I found the question about the relationship of
Komie's personal life and his fiction, I wasn't quite willing to let
it drop. Unwilling to ask the question, I took up a rather strange
ploy-answering the question for Komie. With the danger of seeming
to be presumptuous, I said this, on behalf of Komie:
I have put nothing into the stories I do not know
first hand. I have tried to make it possible for readers to the
see the world of law practice as a writer sees it. I’ve made
no effort to set myself as a writer apart from who I am as I go
about my work. But be forewarned, these stories are no more the
real Lowell Komie than the stories can be dismissed as fiction;
fictions have a real bearing on how we live. If I have created a
quandary for the reader in making so much of my life into fiction
while holding to the reality that my fiction is just that—fiction—then
it is simply a problem for the reader to resolve. On this question,
what is real and what is fiction, you must read Kafka’s parable,
“Before the Law.” When you read it, we will talk again.
[James R. Elkins, Lowell
B. Komie: An Interview, 25 Legal Stud. F. 225 (2001)]
Walker Percy was not, of course, a lawyer. He was trained as a physician,
although he did not, like the physician-poet William Carlos Williams,
actually practice medicine. (Percy graduated from the College of Physicians
and Surgeons of Columbia University in 1941. The following year, he
was an intern in pathology at New York City's Bellevue Hospital doing
autopsies when he contracted tuberculosis. He would never return to
the practice of medicine.)
A good number of commentators, as well as Percy himself,
have made reference to his medical training and Percy's observation
that he views himself as a novelist being a diagnostician. Here is
how Percy puts it:
To the degree that a society has been overtaken by
a sense of malaise rather than exuberance, by fragmentation rather
than wholeness, the vocation of the artist, whether novelist, poet,
playwright, filmmaker, can perhaps be said to come that much closer
to that of the diagnostician rather than the artist's celebration
of life in a triumphant age.
Something is indeed wrong, and one of the tasks of
the serious novelist is, if not to isolate the bacillus under the
microscope, at least to give the sickness a name, to render the
unspeakable speakable. Not to overwork the comparison, the artist's
work in such times is assuredly not that of the pathologist whose
subject matter is a corpse and whose question is not "What
is wrong?" but "What did the patient die of?" For I take
it as going without saying that the entire enterprise of literature
is like that of a physician undertaken in hope. Otherwise, why would
be here? Why bother to read, write, teach, study, if the patient
is already dead?--for, in this case, the patient is the culture
itself.
["Diagnosing the Modern Malaise," in Walker Percy, Sign-Posts
in a Strange Land 204-221, at 206 (New York: Farrar, Strauss
and Giroux, 1991)]
Percy goes on to say, in this same essay, that:
[I]t is the primary business of literature an art
. . . [to be] a kind of finding out and knowing and telling, both
in good times and bad, a celebration of the way things are when
they are right and a diagnostic enterprise when they are wrong.
The pleasures of literature, the emotional gratification of reader
and writer, follow upon and are secondary to the knowing. [Id.
at 207]
Percy may not have been a lawyer, but he was well-versed
in the culture of lawyers. Percy's father was a lawyer (educated at
Princeton and Harvard Law School where he was on the law review),
and when he committed suicide in 1930-Percy was thirteen-the family
(Percy's mother and his two brothers) was invited to Greenville, Mississippi
to live with William Alexander Percy, who they knew as "Will."
Will Percy, known to the boys as Uncle Will, was Walker Percy's father's
first cousin. When Percy's mother died in a car accident in 1932,
when Percy was sixteen, he and his brothers were adopted as sons and
raised by Uncle Will. William Alexander Percy was not only a lawyer,
but a poet, and while rooted in the old plantation south, he was a
well-educated and sophisticated man and he no doubt had a significant
influence on the young Percy. [William
Alexander Percy] [For Percy's view of his Uncle Will, see: "Uncle
Will" and "Uncle Will's House," in Walker Percy, Sign-Posts
in a Strange Land 53-62, 63-66) (New York: Farrar, Strauss and
Giroux, 1991)("For to have lived in Will Percy's house, with
'Uncle Will' as we called him, as a raw youth from age fourteen to
twenty-six, a youth whose talent was a knack for looking and listening,
for tuning in and soaking up, was nothing less than to be informed
in the deepest sense of the word. What was to be listened to, dwelled
on, pondered over for the next thirty years was of course the man
himself, the unique human being, and when I say unique I mean it in
its most literal sense: he was one of a kind: I never met anyone remotely
like him. It was to encounter a complete, articulated view of the
world as tragic as it was noble. It was to be introduced to Shakespeare,
to Keats, to Brahms, to Beethoven-and unsuccessfully, it turned out,
to Wagner whom I never liked . . . ." Id. at 55) ]
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Walker Percy, Sign-Posts in a Strange Land (New York:
Farrar, Strauss and Giroux, 1991)(Patrick Samway ed.)
[Percy essays which were uncollected at the
time of his death in 1990-essays on language, literature, philosophy,
religion, psychiatry, morality, and life and letters in the
south]
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Walker Percy, like Albert Camus, was a serious student of philosophy.
And indeed, we know that Percy read Camus, in particular, The
Stranger and The Fall. (The Walker Percy library, which
consisted of over 2,500 volumes, is now held by the University
of North Carolina. An archivist
note indicates that Percy's copy of The Fall is: "Heavily
annotated by Percy, many text passages underlined, many page corners
turned in.")
Percy is, in fact, sometimes referred to as a philosophical
novelist. Although it might, as Alfred Kazin notes, be as well to
see Percy as "a philosopher among novelists." [Alfred
Kazin, "The Pilgrimage of Walker Percy," in J. Donald Crowley
& Sue Mitchell Crowley (eds.), Critical Essays on Walker Percy
93-103, at 102 (Boston: G.K. Hall & Co., 1989)].
On Percy's various philosophical interests, see: Patrick H. Samway (ed.), A Thief of Peirce: The Letters
of Kenneth Laine Ketner and Walker Percy (Jackson: University
of Mississippi Press, 1995) |
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Walker Percy, Lost in the Cosmos: The Last Self-Help Book
(New York: Farrar, Strauss and Giroux, 1983)
["The book is a straightforward, poignant,
and often hilarious look at what Percy called 'the loss of self
and a possible means for recovery.'" - Ann McCorquodale
Burkhardt]
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Percy uses the following quote from Nietzsche as an
epilogue to Lost in the Cosmos:
We are unknown, we knowers, to ourselves . . . Of
necessity we remain strangers to ourselves, we understand ourselves
not, in our selves we are bound to be mistaken, for each of us
holds good to all eternity the motto, "Each is the farthest
away from himself"-as far as ourselves are concerned we
are not knowers.
In my own exploration of this problem in knowing ourselves
- James R. Elkins, Archaeology
of Criticism - I draw on the following quote from Nietzsche:
We knowers are unknown to ourselves, and for a good reason: how
can we ever hope to find what we have never looked for? There is
a sound adage which runs: Where a man's treasure lies, there
lies his heart.' Our treasure lies in the beehives of our knowledge.
We are perpetually on our way thither, being by nature winged insects
and honey gatherers of the mind. The only thing that lies close
to our heart is the desire to bring something home to the hive.
As for the rest of life-so called "experience"-who among
us is serious enough for that? Or has time enough. When it comes
to such matters, our heart is simply not in it-we don't even lend
our ear. Rather, as a man divinely abstracted and self-absorbed
into whose ears the bell has just drummed the twelve strokes of
noon will suddenly awake with a start and ask himself what hour
has actually struck, we sometimes rub our ears after the event and
ask ourselves, astonished and at a loss, "What have we really
experienced?"-or rather, "Who are we, really?" And
we recount the twelve tremulous strokes of our experience, our life,
our being, but unfortunately count wrong. The sad truth is that
we remain necessarily strangers to ourselves, we don't understand
our own substance, we must mistake ourselves; the axiom, "Each
man is farthest from himself' will hold for us to all eternity.
Of ourselves we are not knowers' . . . .
[Friedrich Nietzsche, The Genealogy of Morals
149 (New York: Anchor Books, 1956)][Finally, consider this statement
of the problem by Nietzsche: "O sancta simplicitas! How strangely
simplified and falsified does man live! One does not cease to wonder,
once one has eyes to see this wonder!" Friedrich Nietzsche, Beyond
Good and Evil 28 (Chicago: Gateway, 1955)]
The two major Walker Percy biographers: Jay Tolson, Pilgrim
in the Ruins: A Life of Walker Percy (Chapel Hill: University
of Chapel Hill Press, 1992)
Patrick
Samway, Walker Percy: A Life (New York: Farrar, Straus and
Giroux, 1997)
For Lawyers and Literature readers who want to pursue
Percy's fiction, I recommend Percy's final novel:
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Walker Percy, The
Thantos Syndrome
(New York: Farrar, Strauss and Giroux, 1987)
"The Thanatos
Syndrome is a profoundly serious
and very funny novel which scans American culture
like a radar." [dust jacket, The Tattoos
Syndrome]
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I do not, in my reading of Percy, pay particular emphasis to the fact
that Percy is sometimes regarded as a "Catholic writer"
(whatever that means). On Percy as a religious writer, see: [Identifying
Percy as a "Catholic" novelist |
On Percy as a "Catholic writer," one might
consider Louis D. Rubin Jr.'s observations:
Walker was a Roman Catholic, and his novels were
by design religious fiction, but unlike most of the Southern religious
fiction that I have read (and Flannery O'Connor's, for all its accomplishments,
is no exception in this respect), Walker's is not Jansenist; it
is not written from a position of theological privilege located
far above the struggle, judging the poor deluded sinners and consigning
them to the fire. Unlike all too much of the religious fiction that
I have encountered, when reading Walker's novels I don't ever get
the feeling that the author is confusing his typewriter with the
flaming sword wielded by the Avenging Angel, because this particular
author includes himself among the sinful. His Catholicism is not
a charter for smugness or arrogance. Nor is it an authorization
of the self-important gesture, the self-congratulatory stance of
the public martyr. In a later novel, The Second Coming,
Walker's protagonist, Will Barrett, resolves to retreat deep into
a cave and there await the ultimate confirmation of the existence
of God and the end of the world; unfortunately, he no sooner takes
up his desperate vigil than he comes down with a toothache. So much
for the notion that God has an obligation to justify Himself to
Will Barrett or Walker Percy.
[Louis D. Rubin, Walker
Percy,1916-1990, 13 (1) Southern Literary Journal
5-7 (1990)]
For still another perspective on Percy, as a religious
writer, Ann McCorquodale Burkhardt noted in a supplement to the program of Tom Key's stage production
of Lost in the Cosmos, which premiered February 14, 1996
in Atlanta, Georgia:
[Shelby] Foote, when he learned of his friend's conversion
to Catholicism, accused him of having "a mind in full intellectual
retreat." But Percy subtly, some thought not so, wove his message
of belief into all his stories. In his words, the artist always
needed to be open to the "mystery" that could erupt in any of his
characters which for want of a better word is called "grace." Because
he was such a deft artist, his writing was not polemical, but rather
inspired by his deeply held belief that the "heart's desire of the
alienated man is to see vines sprouting through the masonry."
For an extended exploration of Percy's theology, see
generally, Kieran Quinlan, Walker Percy: The Last Catholic Novelist
(Baton Rogue: Louisiana State University Press, 1996). The LSU Press
provides the following description of Quinlan's book:
Quinlan grounds the writer's concerns squarely in
the context of the intellectual milieu of the 1940s, citing the
influence of Jacques Maritain's The Dream of Descarte
and the conversions of prominent contemporaries. He follows the
future novelist through the events that would mold his sensibility:
his father's suicide in 1929; his rearing by William Alexander Percy;
and his contraction of tuberculosis and subsequent long convalescence.
With a mind keenly attuned to philosophical nuances and an impressive
grasp of semiotics and theology, Quinlan then deftly presents close
readings of the novels, from the muted Catholicism of The Moviegoer
to the explicit agendas of The Last Gentleman, Love in
the Ruins, and The Thanatos Syndrome . He shows how
Percy contrasts Catholicism with Stoicism in Lancelot
and The Second Coming . Quinlan also sheds light on the
dense and often abstruse arguments of the philosophical essays,
asserting that Percy, despite his early attention to existentialism,
was actually a neo-Thomist rationalist who rejected Kierkegaard's
irrational "leap of faith."
See also: John F. Desmond, At the Crossroads: Ethical
and Religious Themes in the Writings of Walker Percy (Troy, New
York: Whitston Publishing, 1997); Robert E. Lauder, Walker Percy:
Prophetic, Existentialist, Catholic Storyteller (New York: Peter
Lang, 1996)
On Percy's life, viewed in the context of other Christian writers,
see Paul Elie, The Life You Save May Be Your Own: An American
Pilgrimage (New York : Farrar, Straus and Giroux, 2003) [The
OCLC abstract of the Elie book notes that: "In the mid-twentieth
century four American Catholics came to believe that the best way
to explore the questions of religious faith was to write about them,
in works that readers of all kinds could admire. This book is their
story, a vivid and enthralling account of great writers and their
power over us. Thomas Merton was a Trappist monk in Kentucky; Dorothy
Day the founder of the Catholic Worker in New York; Flannery O'Connor
a 'Christ-haunted' literary prodigy in Georgia; Walker Percy a doctor
in New Orleans who quit medicine to write fiction and philosophy.
A friend came up with a name for them-the School of the Holy Ghost-and
for three decades they exchanged letters, read one another's books,
and grappled with what one of them called a 'predicament shared in
common.' In this book Paul Elie tells these writers' story as a pilgrimage
from the God-obsessed literary past of Dante and Dostoevsky out into
the thrilling chaos of postwar American life. It is a story of how
the Catholic faith, in their vision of things, took on forms the faithful
could not have anticipated. And it is a story about the ways we look
to great books and writers to help us make sense of our experience,
about the power of literature to change-to save-our lives."]
[See also: Robert H. Brinkmeyer, Three Catholic Writers of the
Modern South (Jackson: University Press of Mississippi, 1985)(Allen
Tate, Carolyn Gordon, Walker Percy); Ralph C. Wood, The Comedy
of Redemption: Christian Faith and Comic Vision in Four American Novelists
(Notre Dame, Indiana: University of Notre Dame Press, 1988)]
My own reading of Percy, as I've indicated, is not as
a religious writer, except in the sense reflected in Alfred Kazin's
observation that Percy's writing reflects "a seeker who after
being ejected from the expected and conventional order of things has
come to himself as a stranger in the world."
[Alfred Kazin, "The Pilgrimage of Walker Percy," in J. Donald
Crowley & Sue Mitchell Crowley (eds.), Critical Essays on
Walker Percy 93-103, at 100 (Boston: G.K. Hall & Co., 1989)]
Percy, in his "Notes for a Novel about the End of the World"
comments on the philosophical/religious novelist:
Let me define the sort of novelist I have in mind.
I locate him not on a scale of merit-he is not necessarily a good
novelist-but in terms of goals. He is, the novelist we speak of,
a writer who has an explicit and ultimate concern with the nature
of man and the nature of reality where man finds himself. Instead
of constructing a plot and creating a cast of characters from a
world familiar to everybody, he is more apt to set forth with a
stranger in a strange land where the signposts are enigmatic but
which he sets out to explore nevertheless. One might apply to the
novelist such adjectives as "philosophical," "metaphysical,"
"prophetic," "eschatological," and even "religious."
I use the word "religious" in its root sense as signifying
a radical bond, as the writer sees it, which connects man
with reality-or the failure of such a bond-and so confers meaning
to his life-or the absence of meaning.
["Notes for a Novel About the End
of the World," in Walker Percy, The Message in the Bottle
101-118, at 103 (New York: Farrar, Strauss and Giroux, 1975)(It will
be of interest to students in Lawyers and Literature that
Percy includes both Tolstoy and Camus
on the list of writers who might fit his description, along with Sartre,
Faulkner, and Flannery O'Connor)]
On the Percy family: Lewis Baker, The Percys of Mississippi: Politics
and Literature in the New South (Baton Rouge: Louisiana State
University Press, 1983); Bertram Wyatt-Brown, The House of Percy:
Honor, Melancholy, and Imagination in a Southern Family (New
York: Oxford University Press, 1994)
Notes on The Second Coming:
"If Will [Barrett] is towards-death, she [Allie] is towards-life,
coming-to-be. If he remembers everything she remembers almost nothing.
He is the complete man of his world, possessing all, but being toward
'nothing.' She has lost everything, has virtually nothing, not even
language, but is open to 'all,' to Being itself. He has a mountaintop
home but is homeless; she is homeless but making a home." [Sue
Mitchell Crowley, "Walker Percy's Wager: The Second Coming,"
in J. Donald Crowley & Sue Mitchell Crowley (eds.), Critical
Essays on Walker Percy 225-243, at 231 (Boston: G.K. Hall &
Co., 1989)]
"The title is a brilliant epitome of the novel. . . . Yet again,
the title refers to that experience so meaningful to Percy, 'coming
to oneself.' One comes into the world, but it is a lifetime later
that one experiences a second 'coming to oneself,' when one becomes
aware of himself, really aware for the first time, of time."
[Lewis A. Lawson, "Walker
Percy's Prodigal Son," in J. Donald
Crowley & Sue Mitchell Crowley (eds.), Critical Essays on
Walker Percy 243-259, at 257 (Boston: G.K. Hall & Co.,
1989)]
In reading Walker Percy's The Second Coming, you might keep
in a mind a little parable he tells in one of his essays. It goes
like this:
Two men are riding a commuter train. One is, as the
expression goes, fat, dumb, and happy. Though he lives the most
meaningless sort of life, a trivial routine of meals, work, gossip,
television, and sleep, he nevertheless feels quite content with
himself and is at home in the world. The other commuter, who lives
the same kind of life, feels quite lost to himself. He knows that
something is dreadfully wrong. More than that, he is in anxiety;
he suffers acutely, yet he does not know why. What is wrong? Does
he not have all the goods of life?
If now a stranger approaches the first commuter, takes him aside,
and says to him earnestly, “My friend, I know your predicament;
come with me; I have news of the utmost importance for you”-then
the commuter will reject the communication out of hand. For he is
in no predicament, or if he is, he does not know it, and so the
communication strikes him as nonsense.
The second commuter might every well heed the stranger's “Come!”
At least he will take it seriously. Indeed it may well be that he
has been waiting all his life to hear this “Come!”
The canon of acceptance by which one rejects and the other heeds
the “Come!” is its relevance to his predicament. The
man who is dying of thirst will not heed news of diamonds. The man
at home, the satisfied man, he who does not feel himself to be in
a predicament, will not heed good news. The objective-minded man,
he who stands outside and over against the world as its knower,
will not heed news of any kind, good or bad-in so far as he remains
objective-minded. The castaway will heed news relevant to his predicament.
Walker Percy, The Message in the Bottle: How Queer
Man Is, How Queer Language Is, and What One Has to Do with the Other
134 (New York: Farrar, Straus and Giroux, 1975)
When we discuss Walker Percy's The Second Coming, there is,
inevitably, a discussion of what it means to "search for meaning."
Walker Percy, in one of his essays-I refer to it as the "two
commuters" essay-talks about those who search and those who
do not. [See, "The Man on the Train," in
Walker Percy, The Message in the Bottle: How Queer Man Is, How
Queer Language Is, and What One Has to Do With the Other 83-100
(New York: Picador/Farrar, Straus and Giroux, 2000)]. I highly
recommend this essay. Or, in lieu of Percy's "two commuters"
essay, you may take a look at his essay on "The Loss of the Creature."
[Id., at 46-63]
Law school, notwithstanding its many distractions, can,
of course, be a "quest for meaning." For my effort to make
the case, and do it using law student accounts of their law school
experience, see, James R. Elkins, The Quest for Meaning: Narrative
Accounts of Legal Education, 38 J. Legal Educ. 577 (1988)
For those of you who found Allie, in The Second Coming
of interest, you might want to read Carol Muske-Dukes, Channeling
Mark Twain (New York: Random House, 2007)(a novel)
Holly Mattox teaches a poetry workshop in a women's prison,
where the "speech" of some of the women prisoners
reminds me of Percy's Alli.
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Walker
Percy
Wikipedia
Walker
Percy: A Documentary Film
YouTube video; film trailer; 2:06 mins & a
clip from the
film :: film
website (the film is schedule for
release in 2011)
Walker
Percy at Notre Dame
video; 9:56 mins
Walker
Percy
video; talking about young writers
Walker Percy on Modern Alienation and Pascal
video
Eudora Welty & Walker Percy Introduced
video; William Buckley, "Firing Line"
A Lecture on Walker Percy
video; John O'Callaghan lecture
Introducing Walker Percy's The Moviegoer
video; 43:11 mins.
Lost in the Cosmos: Self-Help We Can Finally Believe In
video; 44:08 mins.; lecture by Peter Augustine Lawler
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