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1996, the best year in movie history, pt. 89: Sense and sensibility

It is a truth universally acknowledged, that a single man in possession of even a few female relations, who marries into a family in which females preponderate, will be exposed to screen adaptations of Jane Austen’s novels until his conscience compels him to read the source material.

I just read Sense and Sensibility – the working title of which was Elinor and Marianne – and am within a hundred pages of finishing Pride and Prejudice. This is a good time to reflect again on Austen.

(See this earlier review of Pride and Prejudice.)

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The movie Sense and Sensibility (1995) clocks in at a mere two hours and sixteen minutes. Necessarily, the story it tells is an abridgment.

Mrs. Dashwood (Gemma Jones) is widowed. Her daughters, Elinor (Emma Thompson) and Marianne (Kate Winslet), are left virtually penniless while their older half-brother, John (James Fleet), inherits everything. (A third and much younger sister, Margaret, is an amusing background presence but adds little to the story.) Mercifully, Sir John Middleton, a distant relation, invites the Dashwood women to live in the spare cottage on his Devon estate. To Devon they decamp, but not before Elinor has grown attached to the brother-in-law of her half-brother: Edward Ferrars (Hugh Grant). Edward is much kinder than his dreadful sister – John Dashwood’s wife – but, due to cinematic embellishment, he is painfully awkward: when he makes social calls, he blushes and stammers, and he struggles to cross the room and to put his bottom into his chair.

The Dashwoods are welcomed to Devon by their boisterous relation, Sir John (Robert Hardy); and by Sir John’s mother-in-law, Mrs. Jennings (played with gusto by Elizabeth Spriggs), who relishes matchmaking. Marianne soon acquires two suitors: middle-aged Colonel Brandon (Alan Rickman), as well as dashing young Willoughby (Greg Wise) with whom she falls in love. But, to the Dashwoods’ confoundment, Marianne is “ghosted” by Willoughby and Elinor by Edward. Marianne breaks down and almost dies; Elinor bears her grief stoically but is tormented by the devious Miss Lucy Steele (Imogen Stubbs), Edward’s old flame. The main theme of the story is the contrast between Marianne’s self-destructive passion and Elinor’s dutiful restraint. Because there is little doubt as to which husbands Marianne and Elinor ultimately will be paired with, the story’s interest lies in the moral scrutiny to which each party is subjected.

I say this is the story’s interest; the movie’s lies in what each actor does with this old material. Rickman, especially, delivers his lines with hammy verve. Winslet, whose Marianne strives to maintain high-flown ideals, paradoxically gives the least affected performance: her cry of relief when she sees Willoughby across a London dancefloor is endearing and pitiful. Thompson projects exquisite, quiet suffering: it’s lovely when, at the movie’s conclusion, Elinor’s reserve is shattered.

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One episode in the book that the movie surprisingly omits is a duel between Willoughby and Colonel Brandon. (“He [dueled] to defend: I to punish,” the Colonel explains.) Neither man is wounded, and the book dispenses with the matter in a few lines. It spends more time on caddish Willoughby’s (not entirely uncreditable) self-justification. Bizarrely, the movie’s nearest thing to a defense of Willoughby is spoken by Colonel Brandon, whose magnanimity is thereby underscored. (An unprejudiced viewer might suspect that Willoughby isn’t getting a fair shake.)

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Some minor characters are excised from the screen: Sir John Middleton’s wife, who, in the novel, combines flawless manners with an utter lack of interest in humans other than her children; and Miss Anne Steele, Miss Lucy Steele’s elder sister, a gossiping nitwit.

Thus, the movie leaves us thinking of old Mrs. Jennings as little more than a gossiping busybody. Her kindness and good sense aren’t hidden, but they’re less conspicuous due to the absence of the book’s more injurious gossip, Miss Anne Steele. And it’s harder, once we’re deprived of the sedate, self-absorbed Mrs. Middleton, to notice that Sir John’s helpfulness springs from a keen curiosity about his fellow creatures. Take away just a few minor characters, and the others are impoverished.

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Why look to Austen for moral insight today, now that – in theory, at least – we no longer venerate the aristocracy? Do we care so much about her implicit criticisms of that bygone society? No; what affect us are her descriptions of timeless differences between individuals.

For Austen, each person may fit into a slightly different place in the social hierarchy, but the crucial moral ingredient is character. (And if character isn’t determined by position, neither is it a matter of choice; if we’re to believe Mr. Darcy’s old housekeeper in Pride and Prejudice, it’s detectable in infants.) Character’s worth is intrinsic, but it’s to be judged comparatively, each person against other members of the same family or class. Elinor (for instance) may initially be considered on her own; but, for Austen, what finally tells is how she compares against Marianne. Similarly, we know that Edward is almost saintly, not because he always does what’s right but because his mother and siblings are so deficient in habitual basic decency. Even the conniving Miss Lucy Steele is shown to be worthy when measured against her sister. (Analogous things could be said about many of the figures in Pride and Prejudice; I haven’t read the other novels.)

Austen’s reformist point, then, is that a person is not to be judged by whether he or she comes from a distinguished family or class; social background doesn’t constitute virtue but merely supplies a context for discerning it. The book begins:
The family of Dashwood had long been settled in Sussex. Their estate was large, and their residence was at Norland Park, in the centre of their property, where, for many generations, they had lived in so respectable a manner as to engage the general good opinion of their surrounding acquaintances.
It’s this “general good opinion” attaching to certain families, so coveted in her day, that Austen seeks not to falsify so much as to banish as irrelevant. Why praise the Dashwood family when John Dashwood is far less good than Marianne, and Marianne far less wise than Elinor?

Here love dies

This is the abstract of an article in the most recent issue of the premier journal for the philosophy of religion:
THE AI ENSOULMENT HYPOTHESIS
According to the AI ensoulment hypothesis, some future AI systems will be endowed with immaterial souls. I argue that we should have at least a middling credence in the AI ensoulment hypothesis, conditional on our eventual creation of AGI and the truth of substance dualism in the human case. I offer two arguments. The first relies on an analogy between aliens and AI. The second rests on the conjecture that ensoulment occurs whenever a physical system is “fit to possess” a soul, where very roughly this amounts to being physically structured in such a way that the system can meaningfully cooperate with the operations of the soul.
This inquiry appeals to me not one whit. It might initiate a nice little debate in Faith and Philosophy, though.

Funny thing is, were this in a journal for cognitive or technological studies, the philosophy of mind, metaphysics, or general philosophy, the inquiry still wouldn’t appeal to me, but I wouldn’t be annoyed.

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These are the first two paragraphs of Brideshead Revisited:
When I reached “C” company lines, which were at the top of the hill, I paused and looked back at the camp, just coming into full view below me through the gray mist of early morning. We were leaving that day. When we marched in, three months before, the place was under snow; now the first leaves of spring were unfolding. I had reflected then that, whatever scenes of desolation lay ahead of us, I never feared one more brutal than this, and I reflected now that it had no single happy memory for me.

Here love had died between me and the army.
Here love dies between me and the journal Faith and Philosophy.

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P.S. On the plus side, this book review appears in the same issue.

“Engagement”

This is nicely put by Marco, who was a few years ahead of me at school.


It’s Cunningham’s “Law” (somebody comments). Wikipedia:
[Ward] Cunningham is credited with the idea: “The best way to get the right answer on the Internet is not to ask a question; it’s to post the wrong answer.” This refers to the observation that people are quicker to correct a wrong answer than to answer an unanswered question.
It’s (kind of?) interesting to ponder the ethics of asserting a falsehood in order to elicit the truth. Lying is wrong. (Ditto for other kinds of dishonesty.) But, plausibly, there are exceptions (e.g., to keep persecutors from tracking down their victims). What about the following case? A lie sparks crowd-sourced inquiry and, thereby, is predictably truth-conducive in the long run.

And mightn’t it matter in what institutional setting the lie is asserted? Police interrogators lie to elicit the truth, with society’s blessing. And if I publish an academic paper that asserts a thesis that’s almost certainly false – so that other scholars in this publish-or-perish economy are spurred to publish rebuttals explaining why the thesis is false – am I doing a bad thing? Don’t I advance respectable epistemic goals? (And is it so terrible if I elicit the truth in this manner for non-epistemic reasons: to get hired, promoted, grant-funded, etc. – i.e., for money – so that I can feed my children and mentor college students, who are as innocent as babes?)

But I see what Marco means. I do encounter the sort of thing he describes. I found a particularly shameless example tonight.


Most of the commenters were like, What happened to the state of New York? The Ivy League is dumb.

They made some troll richer by commenting, is what happened.

A sad realization for the boys

Out strolling, the boys didn’t want to go home just yet, so they begged to go to Kroger. “There isn’t much food there anymore,” I told them. (The store’s final closure is scheduled for this evening.)

They begged to go anyway.

So, we walked up and down the all-but-empty aisles. The boys were shocked. Samuel cried all the way home.

“I’ll only drink water now,” he said.

“Why, Sammy?”

“Because Kroger is closing forever.”

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A few remarks about my other sons, so as to be fair to all.

Daniel was treated to another solo outing (that is, without his brothers). Here he is at the zoo, with his Grandpa Scott. Notice how he’s leashed.


Abel has learned to scoot forward on his belly. When not impeded, he beelines for the cats’ plates. He overturns them and licks the pellet-food.

Today he seized the Trollope novel I was reading and tore its cover.

It was The Warden, which details the misdeeds of churchmen and reformers. A novel of enduring relevance.

I’d turned to it after reading Hatch’s Democratization of American Christianity (for the group).

(Jane Austen is a clergy critic, too.)


Body-text fonts, pt. 41: Aldus

If you’re an Irish novelist publishing a masterpiece, c. 2017–2018, chances are, it’ll be typeset with Hermann Zapf’s Aldus.

Exhibit A (Sally Rooney):


Exhibit B (Anna Burns):


Edoarda & Stephen have returned from Dublin, Aberdeen, and Shetland (where Edoarda took grant-funded knitting lessons). I told Stephen I wanted a tree from Shetland; failing that, a jar of jellied eels, although that’s more of a Londoners’ food; failing that, a tabloid. Stephen found no trees, eels, or tabloids on Shetland. He did bring the July 4 issue of the Shetland Times. Front-page news: “Ponies Draw Crowds from Afar”; “Council Spends £2.4m on Agency Staff for Ferries.” The body text (Miller) is the smallest I’ve seen in any newspaper.