Category Archives: Life

The Wednesday Blog

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This week, to conclude what I’ve been saying.

I’ve said over the four years that I’ve been writing the Wednesday Blog weekly that I would stop writing this when it ceased to be fun. That’s a good rule for life overall that I’ve found: devote your life to things you love doing and keep them fun in the process. I tend to put on a very dry public face; a friend recently commented that I didn’t seem like one to scream or cheer at a concert, I affirmed that statement and demonstrated my own gentle “hurray!” to great amusement. This blog has changed with the times. It began as a project for me to write about things I enjoy outside of my research. I like to point to an early blog post all about my favorite state highway signs as a good example of this.^[1] Yet I’ve found the topics I write about are changing, they’re becoming more academic, outlets where I can introduce some of the ideas I’m working on in my professional life and workshop them in a public forum. It’s a bald faced way of getting more readers to the Blog, I admit, yet so far, it’s worked.

I continue to cover politics here when I feel there’s a need to say something. Yet I’ve tried to balance what I’m writing to keep it positive, or at least to ensure that what I end up publishing suggests ways we can move forward out of the current crises we face. After all, there are enough writers out there pointing out the crises of the moment, some of us should be looking to the future to offer a light ahead that we all can reach for. This Spring, I was inspired by the commemorations in Boston of the 250^th anniversary of the start of the American Revolution and the rallies for democracy here in Kansas City to focus that positive attention on popular action, the root of any good political system. I believe that government must act with the consent and full participation of the governed, and that through our elected representatives at all levels we ought to consider ourselves both governed and government. It sounds paradoxical, I know, and to an extent I believe that paradoxes are often a good thing. I devised one of my favorite phrases, “the extraordinary acts of ordinary people” to express this sentiment, that it is people acting out of the ordinary, out of what is considered ordered, which propels political change and keeps our politics fresh.^[2] In 2023 one of the fads of the year on the internet was women asking men how often they think of the Roman Empire. I was asked this by one of my colleagues over lunch at the Nativity Parish School and remarked that because I was teaching the Romans at the time they were front of mind. Beyond this however, as much as I am familiar with the remains of the Empire, I am more drawn to the Republic and its ideals of popular government, even if they were never realized. The founders of the United States sought to model this federal republic on Roman models, yet they kept the Constitution they framed fresh for its day, an American constitution living in its ability to be amended to fit the changing times and passage of each generation rather than a Roman one deemed sacred through association with the old Republic’s gods and ancient institutions. Our republic is secular because for it to be sacred is to make it inviolate and unchanging, a monolith which will grow ever more distant from the people it was meant to govern, until like Shelley’s Ozymandias it is left as a mere pedestal of itself adrift in the sands of time.^[3]

I want to stay a while longer with this phrase because I am so proud of it. To trumpet the extraordinary acts of ordinary people is to say that everyone has a voice and an impact upon the rest of us. In the first few years of the Wednesday Blog, my political essays tended to get lower readership across the board. I started writing the Blog in March 2021, a year after the January 6^th insurrection showed how much the Republic was corrupted by the refusal to concede the 2020 election which caused that attack on the Capitol. I’ve seen a steady decline in political readership for my writing since the 2016 election, yet after 2020 that readership dropped off a cliff. American politics today is not a happy thing to write about, and at the moment it only seems to be getting worse. Yet by focusing less on the people in power and more on the people engaged for the common good I saw my readership grow on these political essays until they tended to be level with my other non-academic writing. A great inspiration for me here lies in the revolutionary era anthem Chester, sung by the New Englanders in the Continental Army and one of the older tunes in this country’s patriotic songbook. I’d been listening to it here and there without realizing for months, yet once I figured out what it actually was, when I was in Boston in March no less, I found that it spoke to my sentiment in a far greater way than I anticipated. I’m listening to William Schuman’s arrangement in his New England Triptych (1956) as I write this now, a New Deal era work intended to celebrate the democratic spirit of the cradle of the revolution.

There is a great deal of history behind my politics, naturally I notice that being a trained historian, and having taught American and British history on several occasions and having read a great deal in Irish history I can point out the various threads which I’ve coalesced into a logical genealogy of my political philosophy. Suffice to say, I believe it is better to look to the future and enact political policy which will build a future that we can all be proud of. At the core of this is listening to the people around us, hearing what they have to say, and listening to our own logic and empathy, two things which should always work together in our decisions. In writing about the extraordinary acts of ordinary people I look to those who will appear from the crowd as the leaders from my millennial generation and those coming up behind us in Generations Z and Alpha. We have inherited a great mess, and we have a lot of work to do. There are plenty of people arguing and advocating on what needs to be reformed, I feel better suited to provide an optimistic voice of what we could look forward to. By putting ordinary people front and center, I hope to make clear that policy should address problems from the bottom up, help reinforce and support the poorest in society that the whole structure grows stronger in kind. You might call this trickle-up economics, to speak to the Reaganites. We could build a future where everyone has good work, they can be proud of, enough to eat, a roof over their heads, and where every child learns how to read. We could have this future where people feel that law is meant to support them rather than push them down. I see this every day when I’m out around town: I suspect that the general sentiment behind people who run stop signs, red lights, or drive in transit only lanes is that the law has never worked in their favor, always rather beaten them down and stripped them of their humanity, so why should they follow the law? We must find our humanity in each other if we are ever going to grow out of this time of crises and begin to build a better future.

I enjoy thinking about the future in other languages, not just in the sense of the future tense but in the mentality of the language. How do they express things which haven’t happened but will come? In English we have the word future as a monolith on its own, derived from French and originally from the Latin futūrus, an irregular future active participle of the to be verb sum. In English, the future is as much a place as it is a time, it’s the destination we’re going to. Yet is it not better to think of the future as the scenery about to pass by as we go down the line like the trees and fields that we pass on a train? The present is momentary, here and gone in the blink of an eye, each millisecond the present, and the past a great gulf of memory whence we came. Yet the future is something both unknown and recognizable. It is both what we can see ahead of us along the way and what is just over the next horizon. It is an irregular version of being which will come someday. French expresses the concept of the future like this, whereas futur refers to the tense, l’avenir is instead the noun I’ve heard used most to describe the concept of the future. Yet l’avenir instead merely is the crafting of a phrase, temps à venir (time to come) into a noun, avenir, or that which is coming. We don’t know in truth what it is, what it will feel like when it comes, yet we know that someday we will see it and live in it. The future is inevitable, yet it is not singular by nature. Rather, if there is one past and present those are merely the choices made by actors in those moments which were chosen from the multitude that is possible from what could come.

Irish expresses this sense of the future well because Irish really has no specific word for future. There is a future tense, which in some ways is more regular in its formation than the Irish present tense. Instead, Irish uses a phrase which breaks down the future into its core concepts: An rud atá le teacht, or the thing which is coming. Therein lies the future in its baldest form: it is merely the thing that is coming next out of all the possibilities. Another topic which I seemed to write about a fair deal for a while was faith, self-help, and religion. My Catholicism is influential to my cosmovision and political philosophy in my core belief of the paradoxical nature of God, that God can exist yet also be omnipotent and omniscient. Because of this, I like to say, “anything is possible in the Eyes of God,” or for short, “anything is possible.” As I think about the end of my doctoral writing and needing a dedication to affix on my dissertation, I’ve found myself thinking about this phrase, and about who my audience is. After all, you now reading this sentence in my future, just as I wrote it in your past. It is possible that just about anyone could be reading this now, and so rather than dedicate my work to one person in particular in the moment in which I am writing it, perhaps I ought to instead dedicate it to the possible, or rudaí indéanta in Irish. That second word indéanta is a neat one because it comes from the verb déan, meaning to do, thus the possible is something that might be done. In English and French, I say, “I am studying” or « J’étudie, » yet in Irish, I say, “Déanaim ag staidéar,” or “I am doing study,” which makes the study more of an act than a state of being. The future has and always will be something acted, something done by individuals in our own small ways that creates great change in the collective form.

I study history because of all the things I am interested in it is history which brings them together. So far, history is a human creation made in our image and likeness which seeks to tell our story as best as we can recall it. We’ve devised historical methods of a similar manner to understand other histories, salvation history, church history, and natural history to name three. I returned to natural history as an adult yearning for the halcyon days of curiosity and wonder from my early childhood and built my career on my study of André Thevet’s (1516–1590) sloth. It’s become my gateway into the history of natural history, and through it I’m beginning to make my name as a sloth historian. I do not believe in prescriptivism, the notion that history in inexorably leading to some great moment in the future when the final form of human nature will announce itself. I think this is limiting, claustrophobic in fact. It’s far too simplistic to say that we will all wake up someday and find the morning sunlight is just a little bit brighter, the grass and trees greener, and the sky a prettier shade of blue because there’ll be somebody among us who will find something contrary about the experience. I for one an enjoying the gray skies outside my window today, it’s finally cool enough in mid-October for me to open the blinds in my room and let some sunlight in without making it too hot. Rather, history teaches us that the future is what we will make of it. I chose to not study the twentieth century because I felt this dolorous pain in my heart that there were so many things which happened in the last century which could have been avoided, choices which could have been different. In studying recent history, I worried I would be faced with the ghosts of the world wars, Great Depression, and all the troubles faced by humanity in general and my fellow Irish Americans in particular throughout my working life.

Instead, I looked deeper into the past, first to the Roman Republic with an interest in studying the expansion of Roman citizenship in the late Republic after the Social War of the 90s and 80s BCE and later to the Renaissance, a period that seemed similar enough, Latinate to be sure, yet full of people and stories who I felt I could relate to better than the ancients. I found Thevet almost accidentally, and through his sloth I feel that I’ve found balance in my life that sustains me today, makes me feel more fulfilled in my efforts than I was before. My history is fundamentally interdisciplinary, historical zoology adopts zoological methods and theories to determine the true nature of historical animals, layering their scientific taxa upon their far older human memory and legendaria. In Thevet I am able to work with the ancients, looking especially Aristotle and Pliny, yet soon after I can turn around and look ahead to Buffon and Linnaeus and see how they interpreted what Thevet wrote in order to establish a clear lineage through the historical record for the animal in question. There is nothing sure about this history, often the historical sources are lacking with detail about a given animal, or the zoological data may not have enough detail about an extinct species to offer a clear picture of what it is I am describing. Both are limited by the foggy memory of the human past, yet together they can offer a light with which to move ahead and keep exploring those parts of our cosmos which are still strange and unfamiliar to us today.

I write because it is the greatest way I’ve yet found to express myself. I can say far more in an essay such as this than I could in a conversation. The Wednesday Blog remains less formal than my academic writing, here I use the first person. Yet with the passage of time, I’ve found the Blog has become more academic to the point that friends have told me they got an education about Thevet that they never expected. The Blog has several antecedents, including earlier less regular blog posts which you can find on this same website from before 2021 that all form the roots of this project. I’m proud of the writing I’ve done here, the Wednesday Blog now is comprised of 238 essays and 200 podcast episodes, I’ve written 521 pages, and the total word count is over 300,000. The future is defined as much by its potential as the fact that once it comes to be what was present will then be past. To see an end gives all things meaning. It is for this reason, at the end of the sixth book of the Wednesday Blog, and fifth season of the podcast, that I’ve decided to end this particular publication. This remains a fun thing to write, yet I have so much more to do today, and I only see that workload growing as I try my hand at more peer-reviewed articles, books, and translations in the coming decades. I hope the Wednesday Blog will be a testament to who I was at this point in my life in the years after the COVID-19 Pandemic and during my long years of doctoral study. Let these essays remain a monument of the first half of the 2020s, a sign of where we’ve been and where I hope we will be going.

^[1] “Signs,” Wednesday Blog 1.10.

^[2] “On Servant Leadership,” Wednesday Blog 6.15.

^[3] Percy Bysshe Shelley, “Ozymandias,” Poetry Foundation.

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On Language Acquisition

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This week, how living in a culture is required to speak a language in depth.

The languages which I speak are directly responsible for the ways my life has turned, its winding path a result of the words I use and the ideas they represent. Language is the voice of culture; it evokes the rich harmony of thought that comes from seeing things from certain points of view. At the University of Westminster, I was regularly in classes where there were maybe 10 or 20 languages spoken between each of the students, if not more. English remained our common language and the language of instruction, yet how many of us must have been switching between English and their own native language as they thought about the readings and topics in political philosophy and science which we discussed on a given day? Even then, my English is not the same as the King’s English, nor is it the same as the English I heard spoken when I drove through Alabama in July 2022. Language then reflects our individual circumstances of experience. Knowledge is gained through experience first and foremost, whether that experience be theoretical through books or practical through lived experience. I make this distinction because I often feel that when I’m reading a particularly well written book that I can actually imagine the characters as real people who I might meet in my life. The best TV shows and films are like that, their casts that we see regularly begin to seem like old friends who we look forward to visiting again and again.

Language acquisition is a lot like this for me. Today, I speak three languages: English, Irish, and French, and I can read Latin, Italian, Catalan, Spanish, and Portuguese and some Ancient Greek. I break my languages down into these two categories by their utility in my life. The handful which I can read are those which I’ve worked with in my historical capacity. I’ve spoken Italian and Spanish from time to time, yet those moments of elocution are few and far between. The same could be said for my German, though it’s now been five years since I last spoke that language in Munich, and at time of writing I can’t say that I’d be much use in remembering it today. This is even more true for my Mandarin, a language which I studied for a semester in between my two master’s degrees out of pure curiosity. I can remember the pronouns, a couple of verbs, and a noun or two but that’s about it. All this to say that I may know something about German and Mandarin yet it’s little more than a foundation for the future when I might be faced with a desire or need to learn the language properly.

I’ve been thinking lately that of any of these I need to work most on my Spanish, the most useful of these languages for me to speak here in the United States. I can understand Spanish fine yet speaking it remains a challenge. On Sunday evening after my shift I decided to reopen the Spanish course on the app Busuu––one which I used for Spanish before my March 2023 trip to the Renaissance Society of America’s annual meeting in San Juan, Puerto Rico––and try it out again.^[1] That time I got through the A1 level before life got in the way, and I gave it up feeling frustrated with the process. I did not resume any online Spanish courses before my trip to Mexico last November for the History of Science Society meeting in Mérida, instead choosing the less preparatory method of winging it.^[2] That worked with fits and spurts, my best Spanish conversations were in taxis with locals, though I was mostly thinking about how I would say things in French and then Hispanifying them based on my minimal knowledge of Spanish grammar. On Sunday, after I retired for the evening from my Spanish lessons on the app I realized what it was I missed so much in these apps: the human connection. Busuu prides itself on its crowd-sourced learning method; throughout the course learners are asked to submit spoken or written answers to the computer’s prompts which learners of other languages who speak the target language then correct. I like this system overall, and it does give this sense of community, yet I feel that it could go further.

After English, the second language I learned was Irish, my ancestral language. I started studying the Irish language when I was fourteen and have been focused on it to varying degrees for the last eighteen years. It really took until 2022 for me to connect with the language though, in spite of the fitful starts and stops because in that year I began to build a community around the Irish language. First on Zoom through Gaelchultúr, an Irish language school in Dublin, I met other speakers from across North America and beyond who like me were descendants of Irish immigrants old and new. I looked forward to seeing some of the same people term after term. Yet after returning to Kansas City, I began to look locally for Irish classes and came across the community that my friend Erin Hartnett has built at the Kansas City Irish Center. Through Erin I’ve met some really good friends and from our mutual appreciation for our ancestral language we’ve found a lot more in common from mutual histories to mutual appreciations for rugby. Without this community I would speak Irish but not terribly well. Now, not only do I speak Irish daily, but I also write in Irish every day. It has truly surpassed French as my second language, something I’m proud of yet not too concerned about when it comes to my Francophonic abilities.

French exists in a different sort of place for me than Irish. It’s not an ancestral language with deep family ties. Rather, it’s a language that I gravitated toward out of a fascination with French culture and history. I may have written here in the Wednesday Blog before that my first exposure to French came at sunset on a Sunday in February 2001 when my Mom put a “Learn French” cassette tape into the tape player in our family car when we were driving through the hills of northwestern Illinois toward Dubuque, Iowa. She and I were preparing for a trip to London and Paris that summer, the first European trip that I could remember, and she wanted to put in the effort for us to have some French before we arrived on the Eurostar from Waterloo Station at Paris-Gare du Nord. I didn’t like Paris much on that first visit, I found the language barrier to be too great for me to really feel a sense of connection with the place. On my next visit to France in March 2016 with three years of undergraduate French under my belt I found that I not only got the place more, but I appreciated the nuances of French culture more than I had as a child.

I owe a great deal to my undergraduate French professors M. Kathleen Madigan and Claudine Evans. It’s through their classes that I gravitated toward my career studying the French Renaissance. When I get asked why I chose to study the French I keep it simple and say it was a matter of pure convenience: I already spoke French, so I wouldn’t need to learn a new language (Spanish or Portuguese) to read my primary sources. That’s how I ended up studying André Thevet (1516–1590). I chose him because he happened to write about a sloth and for me the idea of being a sloth historian made me laugh. It’s as simple as that. I loved studying French in college, and even more teaching it with the online Beginner French course I built for the Barstow School in 2023 and 2024. I found that going through the same textbook I used a decade before I was not only teaching the students who in the future would go through my course, I was also renewing my own French education and learning things that I’d missed on my first go around. This is a critical point in language acquisition: few people are going to get a language on their first try, it’ll take multiple goes to understand what’s being said and to make oneself heard as well. It took me three tries to get Irish down, and the same is the case for Latin. Failure in the moment is merely a setback which can, and ought to be overcome in future endeavors. After all, remember that if we’re paying attention to our lives we’ll learn from our experiences.

I grew to really embrace a lot about the Francophonie to the point of paying Sling TV for access to TV5 Monde, France’s global TV channel which now broadcasts several different channels. I personally enjoy TV5 Monde Style, which tends to broadcast documentaries and cooking shows, though I don’t watch it as much as I might like. I read a lot of French books for my research, after all I work with source material that has largely only been written about in French and to a lesser extent in Portuguese. I am able to do what I do with those sources because I can read them and the secondary literature about them in French. All this made it all the easier for me to go to France and Belgium in the last several years and be able to switch from English to French as soon as I walked off the plane. I found when I was flying back to the United States in June 2024 after spending about a week speaking mostly French in Paris that I was consistently responding with the quick phrases “please, thank you, you’re welcome,” and the like bilingually with the French followed by the English as I’d heard so many people do in shops and the museums during that visit. It took me a while to get past doing this and just say things in English again after I returned.This then is why I think I’ve had so much trouble with learning Spanish. It’s the first language that I’ve given a big effort to learning outside of a classroom on my own. At least in the classroom you have fellow students around you to practice with. When you’re on your own you’re on your own, a wise-sounding craic which is to say that when alone you have no one else to talk with. I have friends here in Kansas City who speak Spanish, and I know all I have to do is ask, yet it’s finding the free time to sit down with them and work on it that I need to figure out. To truly gain a footing in a language one needs to immerse oneself in the culture. Apps and online learning will only take you so far. A classroom learner will blend into their own classroom idiolect of the language in that particular space where it exists in their life. Only if they move beyond classroom and begin to converse and live with people in places where that language is spoken will they begin to speak it in a manner which is more recognizable to native speakers.

^[1] “A Letter from San Juan,” Wednesday Blog 3.29.

^[2] “The North American Tour,” Wednesday Blog 5.34.

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On Drink

On Drink – Wednesday Blog by Seán Thomas Kane

This week, bringing together my research and my life through wine.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D Thevet, Singularitez, 14v.%5B2%5D Thevet, Singularitez, 15r.%5B3%5D Thevet, Singularitez, 159r.%5B4%5D Thevet, Singularitez, 15v.%5B5%5D Émile Littré, Dictionnaire de la langue française, 4 vols., (Paris, 1873-1877) s.v. « mignol. »[6] Florike Egmond, Eye for Detail: Images of Plants and Animals in Art and Science, 1500-1630, (Reaktion Books, 2017), 30; Mackenzie Cooley, The Perfection of Nature: Animals, Breeding, and Race in the Renaissance, (University of Chicago Press, 2022), 101.[7] Thevet, Singularitez, 18v.[8] Thevet, Singularitez, 19r.[9] Thevet, Singularitez, 19v.[10] Thevet, Singularitez, 19v-20r.[11] Homer, Odyssey 9.403, trans. Fagles.

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This week, bringing together my research and my life through wine.

As I progress in my efforts to prepare my translation of André Thevet’s (1516-1590) Singularitez de la France Antarctique for publication, I find myself often laughing at Thevet’s own comments about his world and the worlds he visited on his 1555 voyage from France to Brazil and his 1556 voyage home (the one with the whales). Thevet was a Frenchman through and through, yet while he referred to “our countrymen” on several occasions in the Singularitez he more often identifies himself alongside other Europeans as Christians, distinguishing them from the African and Amerindian peoples he described in various forms of other. Thevet used the broadest possible perspective to craft a story which would resonate with his reader, a story which told of the influence and impact of his fellow Christians from “our Europe” upon these distant worlds across the “Ocean Sea.” I like Thevet’s perspective because as contemporary to the middle of the sixteenth century it is, it still feels contemporary to our own time all the same. If the frontiers of mapped knowledge were just beyond the Atlantic and Pacific shores of the Americas in Thevet’s time, today they lie in the vastness of Space above us. The parallels between the First Age of Exploration to which Thevet contributed and our own Second Age of Exploration now underway are many and ought to be explored further in academic scholarship.

I’ve long loved reading about explorers, pioneers, and settlers. Over the weekend then, when I drove west with my Dad to Hutchinson, Kansas for the 2025 State Convention of the Kansas Ancient Order of Hibernians I made a point of us going to visit the Cosmosphere, one of Hutchinson’s jewels. This museum of spacecraft, memorabilia, and historical artifacts from the 1940s through the end of the Cold War is something worth visiting if you’re in Central Kansas. We’d been there before in about 2007 or 2008 with my Boy Scout Troop to do our Astronomy merit badge. The rest of the weekend was spent enjoying the company of our brother Hibernians and their wives, and in a long business meeting on Saturday in the Strataca Salt Mine Museum just outside of town. While I was in Hutchinson, I made a point of continuing my work on typing out the French original of the 1558 Antwerp edition of Thevet’s book for my impending book proposal. The chapter I worked on in Hutchinson, “On Palm Wine” was one such boozy treatise that made me laugh.

Thevet diverted on several occasions from his cosmographic endeavors of describing the botany, ethnography, geography, and zoology of these places to rest instead on their local wine, or wine substitute. He began these series of diversions on Madeira, still today famous for its wine, “which is first among all other fruits of usage.” Thevet made his case concerning wine plain from the start, writing of the Madeiran variety that it is “necessity for human life.” Vines grow on Madeira, Thevet wrote, because “wine and sugar have an affinity for Madeira’s temperature.”^[1] Its wine is comparable to Cretan wine and “the most celebrated wines of Chios and Lesbos,” which Thevet identified as Mitylene. Here, he equated a modern creation, the plantation of Portuguese vines into the soils of Madeira, to the famed wines of antiquity which were prized by the Greeks, Romans, and Persians alike.^[2] Thevet couched his qualifications of the greatness of modern things on their parallels with or roots in antiquity. A humanist, Thevet’s cosmography was reliant on these classical framings to assess the proper place and due of these things of which were “secrets most admirable, of which the ancients were not advised.”^[3] Maderian wine was better aged, Thevet wrote, “for they let it rest under the ardor of the Sun kept with the times so that it doesn’t keep the natural heat in the wine.”^[4] In a place such as this warm enough where sugar cane could be planted in January, Thevet found a paradise where even he and his countrymen could appreciate the local grape.

Two chapters later, as Thevet moved on to describe the coastline around the Cap-Vert in Senegal, the westernmost promontory of Africa and the place whence the island Republic of Cabo Verde derives its name, he stopped again to discuss their local drink, in this case palm wine. Thevet recorded an indigenous name for this drink, Mignol in his Singularitez, which Émile Littré’s Dictionnaire de la langue française recorded is a “spirited liquor extracted from a species of palm.”^[5] Perhaps then, Thevet’s use of the term may be the first introduction of this word into French. He writes, with a hint of a sigh that “the vine is unfamiliar to this country where it has not been planted and diligently cultivated,” resulting in a dearth of wine and the preference for liquors extracted from palm trees. This makes wine one of the most human of inventions, something that needs labor to be crafted out of natural things. It is a bridge between the twin categories of collected objects in the cabinets of curiosities of Thevet’s time: artificalia, that which was made by human hands, and naturalia, that which was made by God.^[6] While the palm “is itself a marvelously beautiful tree and well accomplished, larger than many others and perpetually verdant” Thevet contended that its fruit still requires less cultivation and work than the fruit of the vine or barley.^[7] “This wine is excellent but offensive to the head,” he wrote, noting that it “needs a hot country and grows in glassy sand like salt, lest its roots end up salting when it is planted.”^[8] Unlike grape wines, palm wine is “prone to corruption” because, Thevet wrote, “humidity rises in this liqueur.”^[9] It is similar in color “as the white wines of Champagne and Anjou and tastes better than the ciders of Brittany, helping the locals who are subjected to continuous and excessive heat.”^[10] I infer in here a slight toward the Bretons, who were only recently made subjects of the French crown in 1547 upon the coronation of Henry II of France as both King of France and Duke of Brittany.

Thevet’s point is that while alcohol can come in other forms than just the fruit of the vine, that is far superior to any other drink. I myself prefer wine, especially reds from Chinon, Rioja, and the Burgenland. I’ve had my fair few opportunities to enjoy a glass or two, or perhaps more. Polyphemus put it well when he cried out that Odysseus’s full-bodied wine must be “nectar, ambrosia [which] flows from heaven!”^[11] The holy vines whence come wine carry into Christianity and in particular the Catholic and Orthodox traditions. Through transubstantiation the wine becomes the Blood of Christ. To me, this is the greatest mystery of the Faith, or at least the greatest mystery of our liturgy and rite. I find it amusing that other churches have non-alcoholic grape juice rather than wine fill this role, as in our Catholic culture there’s a certain degree of pride in the fact that we use wine proper, and that everyone partakes (if they so choose) in that wine as early as 8 years old at their First Communion. I for one think that a gradual introduction to alcohol within the right guarded circumstances can be healthy; this at least avoids the taboo that can lead to underage drinking as an act of rebellion. Yet by making drink a central tenant of our ritual life, we give it a clear place where it should remain and distinguish it from those places where it should be avoided. For instance, I customarily only drink whiskey in toasts at weddings and funerals or other special events. It’s not something that I want to have on a regular basis.

This regularity is central to our society’s relationship with alcohol. I grew up with the image of drink being embodied in the alcoholic model of Fr. Jack Hackett, played with a finesse by the late great Frank Kelly on the Channel 4 sitcom Father Ted in the 1990s. Fr. Jack’s favorite word was “drink!” always said in an exclamatory manner. Drink has its charms to be sure, yet like anything it should be taken in measure. Too much and you lose control of yourself or even your sense of self all together. Too little and you cannot really enjoy it. A century ago, American society responded to alcoholism by trying to stifle its main fuel through prohibition. The 18^th Amendment to the United States Constitution prohibited the sale of alcohol, yet it was hardly effective in this effort. One of the funnier papers I wrote in my undergraduate made the satirical case that Catholicism has advantages over Protestantism because we didn’t think that Prohibition would actually work. Granted, we are the Church that had the Index of Prohibited Books, so we all make mistakes. I think a similar mistake can be made in the idea of wholesale prohibition of actions and things that are controversial today. I for one am more in favor of restricting gun sales, yet a ban simply would not work in the United States. Likewise, my Church is a loud and vocal advocate for the prohibition of abortion. In both cases, these feel like measures at undertaking a complicated surgery with a battleaxe. Instead, let’s consider the underlying societal causes of these issues and address those. Let’s bring together this country’s finest minds, experts in their fields, and have them work together to find a solution that will improve our lives and leave this a better place for our descendants to live.I do enjoy a good glass of wine. I’ve had both good wine and the bad wine to compare it to. I’ve drunk wines so bad that they make your typical communion wine taste like a nice, aged vintage. A good glass of wine elevates a meal for me. On New Year’s Eve during my prix fixe dinner at Paros, a Greek restaurant in Leawood, Kansas, I enjoyed a well-rounded Cretan red with at least one of my five courses. At the end of the meal after the lamb shanks and the octopus and the baklava and everything else I was so content that I didn’t feel the need to continue the festivities. Rather, I let the rest of the night pass by in peace and quiet. A good drink can add in the sweetness of the day, an evening’s amber glow that could just as easily be missed. It remarks on the passing opportunities that if only we saw them we might make different decisions that would make our lives even just a little bit better.

^[1] Thevet, Singularitez, 14v.

^[2] Thevet, Singularitez, 15r.

^[3] Thevet, Singularitez, 159r.

^[4] Thevet, Singularitez, 15v.

^[5] Émile Littré, Dictionnaire de la langue française, 4 vols., (Paris, 1873-1877) s.v. « mignol. »

^[6] Florike Egmond, Eye for Detail: Images of Plants and Animals in Art and Science, 1500-1630, (Reaktion Books, 2017), 30; Mackenzie Cooley, The Perfection of Nature: Animals, Breeding, and Race in the Renaissance, (University of Chicago Press, 2022), 101.

^[7] Thevet, Singularitez, 18v.

^[8] Thevet, Singularitez, 19r.

^[9] Thevet, Singularitez, 19v.

^[10] Thevet, Singularitez, 19v-20r.

^[11] Homer, Odyssey 9.403, trans. Fagles.

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On Little Things

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This week, recent events have inspired me to think about the wide, wide world on a smaller scale.

Last Wednesday, after publishing “On Democracy, Part II” I took my place in the driver’s seat of my car, the Mazda Rua, and went out on a day trip to Jefferson City to join the protest against the congressional redistricting underway here in Missouri. I wanted to drive long distance at highway speeds again like I used to four times a year on my Long Drives East and West between Kansas City and Binghamton. There’s a lot of little things about those drives that I miss now that I’m more rooted here in Brookside. Today, I don’t drive every day. Often times if I can I’ll choose to walk to wherever I want to go in the neighborhood. It’s healthier to be sure, and I get the same free time away from the obligations that crowd my desk to listen to music, podcasts, birdsong, or to just think. These walks aren’t terribly taxing, Apple Fitness likes to remind me that the difficulty is “easy” to “moderate,” yet each one adds up into a sum which says that I am healthier today in mid-September than I was in mid-February or mid-March, let alone a year ago now. Moreover, I loved driving even just about town for that free time. Drivetime was often my podcast time. Now, I’m also reassured that I’m not operating a large and potentially dangerous vehicle while I’m listening to an engaging conversation or story; instead, I can focus on the story itself and not split my attention between that and the road.

So, last Wednesday I did try to recreate the things I loved most about those road trips that marked the beginning of this decade. On the outbound drive I listened to a fascinating discussion about political philosophy and space policy on Planetary Radio and on my return trip I listened to the pilot of the new audio drama Star Trek: Khan. Yet as much as I was thrilled to be back on the road and experiencing things that I felt like I had lost, even at my own volition, I still found that some of the little things got to me. For one, I was annoyed at getting stuck behind a semi-truck on the outbound drive for about 10 miles east of Sedalia and even more frustrated that I couldn’t pass a pair of semis that were ahead of me on the return drive as we transitioned from the two-lane divided highway in Cole County back to the one-lane country road that is US 50 in between the state capital and Sedalia. I know well that I control how I react to things, and therefore that I ought to react better to most things today than I did in my younger years, yet getting stuck behind those larger, slower vehicles on the stretch where passing was far more difficult really annoyed me. The beauty of a country drive is lost somewhat when you’re staring at the same big box retailer’s advertisement on the back of their vehicle for mile after mile.

These little things are what give our experiences life. The great, grand gestures that get remembered are one thing, yet they cannot be sustained without the small tokens of affection or whispered advice that comes from living and making the choices that define who we are. I believe that we are fundamentally formed by our experiences for good or ill. I’ve often ended up resorting to grand actions to try and solve questions or puzzles that find their way onto my desk. Marking something off a checklist is one of the most satisfying things I can do in my life. Those grand acts often become boxes which I can fill with the little things that I undertake. Currently, I am working on editing my translation of André Thevet’s (1516–1590) book Les Singularitez de la France Antarctique to send its book proposal off to an academic press. I have enough of my translation edited to send to them now, the first 16 chapters to be precise, yet there’s more still I need to do. This publisher prints page-facing translations and requires that the original text be sent alongside the translation. So, now I am spending my time typing out the original Middle French text of these first 16 chapters to be included in my proposal. There is a Wikisource page for this book, taken from the 1878 French edition that I could copy and paste from, yet it lacks the folio numbers from the original that are vital signposts to navigate the text and has enough nineteenth-century re-renderings of the sixteenth-century French original that I decided it was better if I just went ahead and typed it out myself. The first chapter took me about an hour to do, so I figure in all I might be able to have most of this typing done by the time I publish The Wednesday Blog next week.

Each character here is a little thing that together add up to the surviving thoughts and memories of a man who lived 450 years ago who exists in the scholarly memory of his time yet rarely in the spotlight. In my work, I hope to turn that spotlight on him and demonstrate his erudition and centrality to the cosmographic profession as it existed in the 1550s and 1560s. All this boils down to the same solution I’ve used to get through big projects for years. On Monday I smiled hearing a friend say essentially the same thing with her work in the history of mathematics, that the best way to solve a problem is to break it down into its constituent parts and figure it out piece by piece. A decade ago, this week when I moved to London, I found that the only way that the move was not overwhelming was to think of each thing I needed to do separately. My frustration rose when I found that I couldn’t make sense of a particular facet of one of the things I needed to do. One particular moment of note here was when I was summoned to the international student office to provide visa papers to confirm that I could legally study in the United Kingdom well after I’d started my coursework. Something got lost in the shuffle, but it was serious enough to scare me a little. When I moved to Binghamton, I had similar bureaucratic problems from issues getting my New York residency owing to my Missouri driver’s license having cracked in two, to a year later having big issues proving my residency to my university because I forgot to cross a t somewhere on a form.

Again, I choose how I react, and in the years since I’ve learned to take little things in stride and think of them in the broader context in which they exist. I believe doing the little things can show fidelity to a greater cause because it shows that I’m there for the long run, not just in the good moments. That’s something I learned from Robin Williams in Good Will Hunting, one of the finest movies I’ve ever seen. I think perhaps the best metaphor to explain what I’m trying to say to you, dear Reader, is that we should approach the things in life like we approach cooking. Recipes break down the task of cooking into smaller pieces that are more easily attainable. In May I made an Easter roast for some of my best friends that comprised several recipes I’d never tried before that day, and I truly didn’t know if it had worked until I finally sat down and took a bite of it. The roasted lamb shanks were perfect, as were the mashed potatoes, and the flourless chocolate cake that I rounded things out with was excellent and just as good the following day. In each recipe, I not only took things one at a time but even experimented a bit here or there based on my own experience from cooking similar things. For one, I had to quickly rethink how I was going to cook the lamb shanks because they were larger than nearly all of the pans I had. For another, I realized later than I wanted that in melting the chocolate chips for the cake I should’ve encouraged the process along with a spatula here and there. Each of these little things rounded out with a fine Tempranillo wine from Rioja to make one of the best dinners I’ve yet cooked.

I have a lot to do right now, and in every respect I’m on course to complete the things I have in my docket. The work would be overwhelming if I looked at it as a great mass, yet it is far easier to approach in small bites. That’s the big reason why I’m ending the Wednesday Blog one month from this week on 15 October. I’ve said what I wanted to say, and looking ahead I can use the time that I devote to writing this blog and recording the podcast working on other things great and small that need my attention. This publication is made up of a great many little things, small ideas that flower with their peers and culminate in an essay each week that I usually feel proud of writing. Little things make the lives we live.

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The Lotus-Eaters

The Lotus-Eaters – Wednesday Blog by Seán Thomas Kane

This week, comparing the benefits of pleasure with the rewards of good work.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:Photo: © Juan Valentín CC BY-NC 4.0 https://www.inaturalist.org/photos/427040191. No modifications made. Available under public license. Image slightly cropped length-wise for podcast episode art.[1] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 4v ; Aristotle, Situations and Names of Winds 973b, 12–13.[2] Homer, Odyssey 9.106–110, trans. Robert Fagles, (Penguin, 1996), 214.[3] Homer, Odyssey 9.110–117, trans. Fagles, 214.[4] Aristotle, Nicomachean Ethics 1118a.[5] Aristotle, Nicomachean Ethics 1118a, 8.

Photo: Ziziphus lotus, © Juan Valentín CC BY-NC 4.0 https://www.inaturalist.org/photos/427040191. No modifications made. Available under public license.

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This week, comparing the benefits of pleasure with the rewards of good work.

A recurring challenge of my life is finding a good work-life balance. Perhaps central to this conundrum is the fact that I simply enjoy the work that I do, so I’m more willing to approach something work-related at all hours because it brings me joy. There are plenty of things that I need to do with my time, and plenty more that I know I will someday accomplish, yet I feel less pressed to push through any weariness or writer’s block to finish a given project today than I have in the past. For most things, I have a wide enough gap leading up to project deadlines that I can afford to work as I will on a given project. This is a luxury of the moment, which was foreign to me even a year ago, and I know well that the ample time I have now is a singular moment in my life that will likely not repeat often again. So, as long as I have the time to spend working on the Wednesday Blog and the handful of articles and book chapters that I’m writing, I’ll use that time to the best of my ability.

Each of us operates within the structures of our civilization, and within the cultural edifices built up over millennia that define our very identities. No one exists in true solitude everyone comes from somewhere. There are plenty of stories of loosening the burdens of life for the splendid abandon. Life is hard for all of us; one of the great unifying factors of the human experience is struggle. I doubt that either the richest or the poorest people alive today are fully happy and content in their present state. There are certainly things I would like to change about my life, things that I’m now approaching with the same resolve that I dedicate to my work and I see that among my family and friends too, such potent dedication to completing tasks difficult and easy alike that when all is said and done the doer can rest proud of their work.

Still, there is value to taking time to rest. I’ve developed a bad habit of sitting at my desk until I’m so tired that I can’t sit up straight, or even to the point that I find one eye closing so that I can keep reading with the other. These make for good stories but they’re bad habits overall. It seems to me like there’s so much to learn and not enough time to commit it all. We Americans are particularly bad at our work-life balance. While we have a strong work ethic in this country, we don’t give ourselves enough time to enjoy the fruits of our labor. I now work at some of the places where otherwise I would go to rest, places like the Kauffman Center for the Performing Arts where when I returned to Kansas City in December 2022, I was a frequent patron of the Kansas City Symphony’s performances until March 2023 when I signed on as a Team Captain of the Volunteer Usher Corps. Now, I work at the Kauffman Center and while I don’t get to relax and soak in the music there anymore, I’m proud of the work that I do and I work with people who I genuinely enjoy being around. In fact, working at the Kauffman Center has magnified the value of my historical research and writing even more. That’s what I love most in all the things that I do because it’s what I’m best at, and it’s through academia that I’ve met some of the people I most admire in all the world. The last two months then when I singularly devoted my attention to researching, writing, and editing a new and better introduction to my dissertation I poured all my effort and energy into the task and the work shows it. Yet I also drained myself of that same strength and realized that the working hours I kept four years ago when I was reading 12 hours a day in preparation for my comprehensive exams were no longer tenable. Life moves on, and with the changes in my life so too my stamina for these sorts of long hours have changed. I’m doing a lot more now than I was during the height of the pandemic in January, February, and March of 2021. Thus, it’s reasonable to say that I cannot do quite as much of the same things that I once did.

There are times when I can get so caught up in what it is I’m doing in the moment that I miss the world going by. I mourn a little bit how fast 2025 has been for me, there are things I wish I had done in the first half of this year that I failed to do for one reason or another. Often those reasons were out of my control. Yet they remain monuments to things that could have been. In other cases, though those things are goals which I turned away after finding better things to pursue. I’ve learned that I must remain open to change, flexible in my ways of living and doing things. How many times have I thought I was done with my dissertation only to be told that there was still more work to do? I know that endeavor defines my career and will continue to do so as long as I’m contributing to the scholarship of Renaissance natural history. Still, at times the idea of abandoning my efforts and falling into a state of rest has its appeal. At this moment, I would appreciate a vacation, even if only 24 hours away from my work. I took some time to enjoy the friendly company of my brother Hibernians and their families, and my Gaelgeoir friends this weekend at the Kansas City Irish Fest. It was lovely using that time to be with people whose company I enjoy, yet it was just as great a joy to return to my work this week and especially now that I’ve finished this round of work on my dissertation’s introduction to return to editing my translation of André Thevet’s 1557 book Les Singularitez de la France Antarctique. I had a delightful day spent reading through the Loeb Classical Library and the Perseus database hunting down Thevet’s Greek and Roman references on the geography, ethnography, and zoology of Sub-Saharan Africa.

The legacy of those ancient authors lies heavy on the European perception of their southern neighbors. The Greeks especially perceived Libya, their name for Africa, as the great desert landmass on the southern edge of their world. Thevet wrote that Libya was named by the Greeks for the southwestern wind, or Lips (Λίψ), a notion he got from Aristotle’s book the Situations and Names of Winds.^[1] Thus, while Libya was the Greek name for Africa as a whole in antiquity, that the name was associated more with the southwest than the south suggests that their notion of Libya was west of Egypt and in the general vicinity today known as Libya. Further west along the Mediterranean coast of Africa lay an island where Homer records that Odysseus’s ship made a beachhead born by the north wind across what Robert Fagles translates as “the fish-infested sea.” On the tenth day “our squadron reached the land of the Lotus-eaters,” who Homer described as “people who eat the lotus, mellow fruit and flower.” Odysseus’s crewmen “snatched a meal by the swift ships” and found as “they mingled among the natives” that they “lost all desire” to do their duties

“much less return

their only wish to linger there with the Lotus-eaters,

grazing on lotus, all memory of the journey home

dissolved forever.”^[2]

The lotus-eaters of the Odyssey who live in bliss induced by the plant. Their worries carried far away they could bask in the glow of their sun and live out their days in a sense of peace. Yet Odysseus saw in this idyll a great distraction from what must be done, he and his crew needed to still return home to Ithaca. The king in his wisdom continued his story,

“But I brought them back, back

To the hollow ships, and streaming tears––I forced them,

Hauled them under the rowing benches, lashed them fast

And shouted out commands to my other, steady comrades:

‘Quick, no time to lose, embark in the racing ships!’––

So none could eat the lotus, forget the voyage home.”^[3] (9.92-117)

The danger lay less in an immediate threat to life and limb but rather in a threat to mission, to vocation. Odysseus knew his charge was to shepherd as many of his men home as he could; what a tragedy it was that after all his efforts he returned home alone. The threat of the lotus-eaters lay in their carefree abandon of the need of self-preservation. Eventually, had the King of Ithaca and his men stayed on the island they would have faded in body and in spirit, dying not in war but by becoming stale and wasting away slowly until they had not even their memory to keep alive. Too much of a good thing becomes a bad thing, just as everything changes over the long dance of time.

Moderation then is the best way of living, to do things such that we humans not only survive but thrive in the conditions in which we find ourselves. Aristotle expresses this best in his Nicomachean Ethics that for every sort of action or feeling there is an excess and a deficiency and between them a mean which is the moral virtue. Thus, the lotus-eaters lived in a state of self-indulgent excess, born from their love of the lotus plant and the way it can make all their troubles disappear.^[4] Aristotle argued that “temperance and profligacy are concerned with those pleasures which man shares with the lower animals, and which consequently appear slavish and bestial.”^[5] It is human to have passions, desires, and urges to do one thing over another, yet it is an entirely different thing to give into those passions and abandon control over one’s own life. I think it is a greater sorrow to give up this control thoughtlessly than it is to have that control taken from you, even if the act of subjugation remains in the eye of the subduer and only as powerful as society wills it to be. This is something we too often forget: so many of the bad things that go on in our world are things of our own making. We choose to allow rampant gun violence in our country, or to let the institutions of our democracy crumble, or to let people go hungry, die from treatable diseases, and remain illiterate all because people in positions of power benefit from having others in need. I suspect that we don’t have to live like this. Perhaps the root of these societal woes comes from an understandable inability to understand death, that final act of life which often is so very unfair to the dying and those left behind. So long as the greatest inequity exists then why should we bother with trying to fix our own problems?Dear reader, I’ve been writing this Wednesday Blog now for four and a half years, and I’ve always said that my one rule for this publication is that I will end it once it’s no longer fun to write. Just before the pandemic during a family gathering, one of my uncles remarked that he had no interest in retiring soon because he loves the work he does. This struck me because it explains why I’ve stuck around in academia in spite of all the trouble I’ve been through in these past few years. I do this work because I love it; I write because I enjoy writing, and I’m writing to you today to suggest that we could make our world a better place to live for ourselves and our children and grandchildren who’ll come after us, we just have to leave the island and its lotuses and climb back into our boat and set out onto the fish-infested sea again. For all that I’ve learned about a great many topics, I still often need reminding to do basic things like stop reading or writing late at night and go to bed. I suspect that’s the case for most of us, that we get caught up in the worries or passions of the day and lose sight of the good things that we can do to really find true peace. Here in the United States the first big step that we ought to take is reconsider how we prioritize work to such a degree that it becomes life itself. We ought to work to live, not live to work. On this Labor Day week that’s as good a starting place as any.

^[1] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 4v ; Aristotle, Situations and Names of Winds 973b, 12–13.

^[2] Homer, Odyssey 9.106–110, trans. Robert Fagles, (Penguin, 1996), 214.

^[3] Homer, Odyssey 9.110–117, trans. Fagles, 214.

^[4] Aristotle, Nicomachean Ethics 1118a.

^[5] Aristotle, Nicomachean Ethics 1118a, 8.

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On Simplicity

On Simplicity – Wednesday Blog by Seán Thomas Kane

This week, how the greatest wisdom is simple in nature.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:Photo by Elizabeth Duke.[1] Nikos Kazantzakis, Zorba the Greek: The Saint’s Life of Alexis Zorba, trans. Peter Bien, (Simon and Schuster, 1946, 2014), 81.[2] “Elephant Tails,” Wednesday Blog 5.24.[3] “Asking the Computer,” Wednesday Blog 5.26.[4] “On Political Violence,” Wednesday Blog 5.17.

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This week, how the greatest wisdom is simple in nature.

Over the last several weeks I’ve written about forms of knowledge and knowledge collecting. Knowledge is easier to identify, as it is empirical in its core. Yet on a scale even beyond knowledge lies wisdom, the cumulative sum of humanity’s understanding of the underlying character of human nature. It’s very easy for me to get bogged down in words, words, words and tie myself in knots which I find nigh unbreakable and even more undecipherable. Yet amid all those layers of paint there are often gems which merely need good editing to illuminate. This is what fills my days today, a big edit which I hope will signal the beginning of the end of my years of doctoral study.

In these years, while I’ve devoted my days to reading histories of the Renaissance intersections between the Americas and France, I’ve made a point of reading for fun all the same. I need to read things not related to my research for the escape they provide. At times these fun readings have been more thoroughly connected to my research, as in my recent choice of Jason Roberts’s Every Living Thing, yet in Binghamton I spent many happy evening hours reading Star Trek anthologies and novels while returning to my vocation each day. Of the stories that I’m drawn to, I enjoy reading books and watching films with characters that embody a certain lived experience that begats wisdom. Recently, this desire for such a character led me to read Peter Bien’s new translation of Nikos Kazantzakis’s Zorba the Greek: The Saint’s Life of Alexis Zorba. This is phronesis. Zorba’s wisdom is one that’s been gathered over the sixty years of his life and funneled toward living a good life as he sees fit. His is a simple wisdom which recognizes the physical limitations of the body in opposition to the limitless potential of the soul. I loved the first dance scene in Zorba the Greek in which the old miner erupted upward from his dinner and began to leap about. Kazantzakis describes it as though his soul could not be contained by his body and that it was that spiritual essence which spoke so fervently and wordlessly of its own joy. Kazantzakis can make even the simplest of scenes appear elegant and luminous. His description of the passage of time on the Mediterranean reaching up from Africa to the southern shore of Crete is one of my favorites. Here, I quote from Bien’s translation with the affection that beautiful prose deserves:

“The immense sea reached African shores. Every so often a warm southwest wind blew from distant red-hot deserts. In the morning the sea smelled like watermelons; at midday it vented haze, surged upward discharging miniature unripe breasts; in the evening, rose pink, wine red, eggplant mauve, dark blue, it kept continuously sighing.”^[1]

The wisdom inherent in Kazantzakis’s prose lies in his ability to evoke the variable texture of nature, the changing face of it with the passage of the day. I remember once in Binghamton I have the idea to take a selfie once an hour throughout the day to see how my face, hair, stubble, and what not changed as the hours passed. I know for instance that if I want to have a lower register in my recordings of this Wednesday Blog that I need to record first thing in the morning when my tenor is closer to a baritone. This week, owing to a general sense of exhaustion, I haven’t gotten around to writing this essay until nearly 90 minutes before when the podcast normally publishes. Rather than force myself to write something earlier in the day I waited and gave myself the time to think of something good.

Wisdom is knowing that worrying won’t get you anywhere; it lies in the peace of mind and heart that keeps us happy and healthy. This evening, while I was having dinner with one of my best friends and his wife and young son, I brought up my particular conundrum of the day. Jokingly, the suggestion that I write about simplicity was made. I shrugged, thinking of William of Ockham, one of Bill Nye’s favorite history of science examples to use, and decided to run with it. After all, often the wisest people that I’ve met are the ones who embrace the simplicity of living a life embracing their own nature. The wise know that they are going to grow old and die and don’t worry about it. I find myself thinking of this as I watch without much resource as my hair recedes. I’ve joked that my particularly follicly impaired genes may require an eventual investment in a variety of hairpieces for different degrees of formality. I’ve grown in my own comfort with taking care of myself, applying sunscreen before going out on walks around the neighborhood now to mitigate the inevitable that comes from having largely Irish genes and living in the far sunnier Midwestern climate than my ancestors’ rain soaked home soil in Mayo. In his Saint’s Life, Alexis Zorba often doesn’t worry about these things and expresses frustration and even anger when the narrator, his boss, frets about the things he cannot control. I’m better at this than I have been, which is reassuring in some ways of looking at things, yet I still have room to grow.

Wisdom is trusting the people around you to do what they feel is best. If the simplest solution is often the best, then why aim to make things overly complex? Complexity requires forethought, or sometimes is the result of a lack of forethought. Last summer I delighted in writing several essays for the Wednesday Blog attempting to adapt chaos theory to explain human behavior.^[2] We need both complexity and simplicity to understand ourselves and the world in which we live. Think about it: we cannot narrow things down to binary options. More often, the binary is one of a series of binaries which together form a logical thought or series. I marvel at the fact that computers most fundamentally work in the binary language of 1s and 0s, and that in this manner language and thought are boiled down to so rudimentary an interpretation. It’s for this reason that while I’m concerned by the rise and development of artificial intelligence and its misuse, I feel a sense of assurance that it is still limited by its basic functions and limited by the abilities of its artifice.^[3] The human brain is a wonderous and ever complicated organ which evolved to fulfill its own very particular needs. On the simplest level the brain thinks, it sends directions to the rest of the body to keep the body operating. In a theological framework, I’ve argued that the brain may be the seat of the soul, the consciousness that is at the core of our thought. My earliest memory that I’ve written about here was the first time I recognized that particular voice of my own consciousness, which occurred sometime when I was 3 years old.^[4]

Wisdom is intangible, it’s something that you have to learn to recognize. This is perhaps the most complex tenant that represents something simple. In order to truly become wise, one must understand that wisdom isn’t something you can buy off the shelf or write your way into. For all the words which Zorba’s boss writes, allowing them to consume him, he remains feeling unfulfilled in life. It’s why the narrator of the novel struck out from his books and sought to live among ordinary people, buying a stake in a lignite mine on the southern shore of Crete. On his way there in the Piraeus he met Zorba, the man who within a few pages became his foreman and the one who’d realize his idea of finding wisdom in the living world. The simplest explanations are often best. Zorba lives to enjoy the life he has, and when things go wrong––as they often do––he finds something to build upon and start over again.

A couple of months from now I’m going to be contributing my own experiences to a tacit knowledge panel at the History of Science Society’s conference in New Orleans about how I’ve been able to maintain a full research load and writing all year round with hardly any funding at all. I recognize that the circumstances of these past few years have been marked by my own poor decisions and mistakes that I’ve made along the way. Yet in spite of those, and bad luck in many respects, I’ve been able to continue with my work and to produce historical studies that are beginning to make a decent contribution to the history of science in the Renaissance and specifically to the history of animals in that same period. I’m looking forward to that panel, and to the two papers I’m presenting during the same weekend. Maybe, like Zorba, when things feel like they are about to go well I’ll feel the need to rise to my feet and leap into the air as though my soul were attempting to escape from my body. Simply put, for all the trouble that life has brought, joy is overpowering when pure.

^[1] Nikos Kazantzakis, Zorba the Greek: The Saint’s Life of Alexis Zorba, trans. Peter Bien, (Simon and Schuster, 1946, 2014), 81.

^[2] “Elephant Tails,” Wednesday Blog 5.24.

^[3] “Asking the Computer,” Wednesday Blog 5.26.

^[4] “On Political Violence,” Wednesday Blog 5.17.

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On Skepticism

On Skepticism – Wednesday Blog by Seán Thomas Kane

This week, I express my dismay at how fast time seems to be moving for me of late and how it reflects the existence of various sources of knowledge in our world.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D Ada Palmer, Inventing the Renaissance: The Myth of a Golden Age, (University of Chicago Press, 2025), 603.[2] If this word epistemology leaves you confused, have no fear, for my own benefit as well I wrote a blog post explaining this word alongside two of its compatriots. “Three Ologies,” Wednesday Blog 6.6 (podcast 5.6).

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This week, I express my dismay at how fast time seems to be moving for me of late and how it reflects the existence of various sources of knowledge in our world.

I first noticed the passage of time on my tenth birthday, that is to say I remember remarking on how from that day on for the rest of my life, I would no longer be counting my years in single digits. I remember distinctly the feeling of surprise at this, a sense that I could never go back to my earliest years. That was especially poignant for me as those first six years lived in the Chicago suburbs held a nostalgic glow in my memory then as they do now. In those early years I felt that time moved slowly; I remember once as a kid I fretted over a 3 minute cooking timer, worrying that I would be unable to stand there and watch the flame over which I was cooking eggs for a full 3 minutes. Today that sounds silly, yet I believe it is vital to remember how I felt all those years ago lest I lose my empathy with my past self or anyone else I may encounter with similar concerns over things I see as minute.

Soon after my tenth birthday, I found a new method of getting through things that I found tedious or even odious to endure. I realized that if I tricked myself into enjoying the moment that the tedium would pass by quicker than if I wallowed in my annoyance and misery. Perhaps there was a degree of pessimism in this realization: that the good moments don’t seem to last as long as the bad ones in my recollection of things, or that it’s in fact easier to remember the bad more than the good. This is something I’ve been struggling with lately, that when I find my thoughts sinking to these depths of my greatest uncertainty and grief that I need to remind myself of all the good in my life. Time seems to move faster today than it did before. The days fly by more than linger, and there’s always something new or old that I need to do. I’ve long thrived on work, a trait I inherited from my parents. Often my happiest days are those spent dedicated to a specific task; those days are made happy by my sense of accomplishment once the task has progressed or even is done. I’ve learned to accept that good things won’t often be finished in a day. I’ll push myself instead to do as much as I feel I can do in the span of a day and see where that leaves me when I go to bed at night. With the new introduction to my dissertation this meant that it took me 9 days to write all 105 pages of it. This is one of those times where I feel that I’m on a roll and in my writer’s paradise when I can write and write and write and not run out of ideas to commit to paper.

Yet I worry about that quicker passage of time because I feel that there are less things that I’m able to do in a given day than I would like. I sacrifice rest sometimes in order to see a project to completion, or I choose to try and find a balance between my work and the rest of my life only to see one side, or another overwhelm its counterpart leaving me feeling unfulfilled when I retire for the night. I do worry that the time I’m afforded is limited, and that I’m not going to do everything I want to undertake. There are plenty of things I want to write, so much I want to say, yet so little time in a given day to say it. I’m still young, just a few weeks over halfway to my 33^rd birthday. I have this lingering feeling that there’s so much that I want to do with the life I have and an indeterminate amount of time with which to do those things. Am I content with what I’ve done with my life so far? Yes. Is there so much more I want to do? Absolutely.

I suspect this shock at time moving faster is my own realization of my mortality. Everything has a beginning and an end, the mystery lies in not knowing either terminus directly. How many of us can remember our own birth? I certainly can’t. By the same token we can’t necessarily interview the dead after they’ve shuffled off this mortal coil because, in the words of Dr. McCoy, they’re dead. Thus, we remain doubters of our own mortality, our limits. I often hear older friends talk about how the young feel invincible and immortal and make mistakes which reinforce that sentiment of invincibility all while, if they’re particularly bold or just unlucky, asserting their mortality with a sudden abandon. Our doubts are aimed at established sources of knowledge, authorities to whom we feel no particular duty to abide even if we begrudgingly accept their precepts out of bare necessity. I see enough people every day ignore pedestrian crossing lights even though they are there on the city’s authority to protect us pedestrians when crossing the streets that we’ve abdicated to vehicles. It usually leaves me at least frustrated at the ignorance of the driver, at most even angry when I’ve gotten close to being hit by such an ignoramus.

Skepticism is a significant marker in Renaissance studies as a transitional element from the classically inspired scholarship of the fifteenth and sixteenth centuries into the empirical knowledge-making that traditionally we’ve said was emblematic of the Scientific Revolution. I have many colleagues who are working now on disproving the existence of that Scientific Revolution; I admire that cause and yearn to read what they’re writing even though one of my stock courses to teach is called “the Scientific Revolution: 1500-1800.” Ada Palmer calls Michel de Montaigne, in some ways the inspiration for my Wednesday Blog, “the avatar of this moment” when skepticism became a driving force in Renaissance thought.^[1] I argue in my dissertation that the American experience drove the course of skeptical thought in the Renaissance; all the things which André Thevet called singular in the Americas represented a dramatic break from classical standards of knowledge which required a new epistemology to explain them.^[2] The key here is that we should never be complacent that our current knowledge is all there is to know, after all a well-lived life is a life spent learning. I’m skeptical about many things and have a drive to continue learning, to continue exploring. Curiosity hasn’t killed this cat yet.^[3]I find then that my time is best spent in pursuit of this knowledge, and as much as one can learn alone in the solitude of their study reading and thinking quietly to oneself like a monk, it is far better to learn in communion with others. Since the pandemic began, I’ve grown particularly fond of Zoom lectures, webinars, and workshops as much for the expertise on show as for the community they build. Even if we only communicate through these digital media I still look forward to seeing these people, to experiencing that one part of life with them. We learn so that we might have richer experiences of our own lives, so that we might find comfort in our knowledge, so that we might, in Bill Nye’s words, “change the world.” In the time that I have afforded to me I want to learn more than anything else, to learn about the people around me, about our common heritage, about what our future may hold, and about myself. If I can do that, then when I am “no more, cease to be, expired and gone to meet my maker, become a stiff, bereft of life and resting in peace” I’ll be content in my leave-taking. Hopefully unlike the dead parrot they won’t nail me to my perch like Bentham’s auto-icon which greets knowledge-seekers in the South Cloisters of University College London, though that could be a rather humorous way to go.

^[1] Ada Palmer, Inventing the Renaissance: The Myth of a Golden Age, (University of Chicago Press, 2025), 603.

^[2] If this word epistemology leaves you confused, have no fear, for my own benefit as well I wrote a blog post explaining this word alongside two of its compatriots. “Three Ologies,” Wednesday Blog 6.6.

^[3] Meow.

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On Universals

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This week, I discuss some of the things which are common to all of us, problems we all share, and why I think we ought to look at solving those problems.

I don’t rest much these days, there’s so much I have on my mind from my work to my hopes for my life to the state of our world boiling in tumult around us. I sleep, yet I rarely feel rested when I awaken. I suspect it’s worse on those mornings when I’m pulled awake from the middle of a dream, that is from REM sleep into my waking reality. Perhaps this is the same for you if you’ve noticed it. This morning was one such occurrence and I’ve been tired throughout the day, even drifting off to sleep midday while watching the Cubs game and later riding in the backseat of my family’s car to an event. These days, I have a lot on my plate, and as one of my best friends pointed out to me recently, I’m probably due for a vacation of at least a week in length. When I have the time and the money to do so I’ll probably slip away somewhere as suggested.

I’ve always thought that the more technologically advanced our society becomes the better life will be for we humans who crafted these machines and machine intelligences which are the hallmarks of our civilization today. I suspect many, if not all, of you would both agree and disagree on some level with this statement. Life is easier on some counts, yet we still haven’t found a way to relieve the burden of human labor through invention. This is one of many universals we all have in common, one of many things we can look to and nod at as signs of our humanity. We all struggle in our own way, and we all have things we love and fear. I think at the core of our problems today is the desire to divide us into camps armed to the teeth to defend their own circle from the other circles out there in the fog of doubt. How often I’ve worried about nothing when someone doesn’t respond to a message, email, or letter when the person on the other end was simply busy! We all dream, don’t we? In our waking moments as well as in our sleep we dream about the life we want to have in our future. There does lie a difference between those who see those dreams as blueprints for what they can create and those who merely see these dreams as figments of an overactive imagination. Yet that difference can be overcome with enough courage and determination to see a better tomorrow.

I do believe that we all want to be happy, the question lies in what we each believe on our own terms will make us happy. In America, a country with capitalism so deeply baked into our collective consciousness, happiness is often quantifiable in dollars and cents. I went to college with a lot of people who chose their majors out of a conviction that their happiness would come if they became rich. I also know other people who are happy with quiet, unassuming lives. In my case I know I am capable of doing great things, of making an impact on our society, and I want to do all that. Yet as I’ve grown, I’ve found that what makes me happiest is being comfortable in my living, having choice in what I do and who I live my days with, and always seeking new knowledge and even wisdom from time to time. I know I need to earn my keep to do these things, something I’m presently not doing, yet as I often say when I’m feeling especially dour about the current state of my life at 32: I have many long years ahead of me, let’s take one step after another to get to that point of comfort that I seek.

Another universal emotion for humanity is fear; in fact, it’s one of the most powerful emotions we can feel. I know fear well, as Captain Kathryn Janeway of the Starship Voyager said to an embodiment of Fear in one of the finest episodes of Star Trek: Voyager, “I’ve known fear, it’s a very healthy thing most of the time. You warn us of danger, remind us of our limits, protect us from carelessness. I’ve learned to trust fear.” Fear is a seed of knowledge, yet hope is the fertilizer needed for wisdom to flower. We’ve been fed so much fear by one camp of all others that it is nearly all we hear today. Yet that fear lacks the depth which is needed for true societal growth to occur. The power of the fearmongers will remain brittle and fragile until at long last it crumbles again as it always does.

So, let me ask you this: what would it be like if we let our guard down even for a few moments and talked with one another about the things we have in common? What if we lowered our banners proudly proclaiming our camps and sought out the universal ground upon which we all stand? At the end of this time of change, whenever whatever is coming next is settled, we’re going to have to do just this. We will need to talk with one another and recognize our common humanity. What’s more, we will have to learn not only to talk with one another but listen to one another again. I’ve been in meetings in the last few months where I certainly could’ve contributed my own thoughts about the state of things, yet I’ve found it far better to be attentive to the people there with me and hear what they have to say. Often, we have similar concerns and similar hopes in kind. To do any of this takes a tremendous amount of courage but not anymore than we’ve mustered in the past. I’ve seen it after big storms when people help dig each other out of the damage. You may ask, “Why would we care about our neighbors if we don’t even know them well?” That question is simple: you do it because it’s the right thing to do.

There was a series of television commercials several years ago which purported to show a potentiality where it was normal to prefer pain or trouble over pleasure and comfort. I wonder if we aren’t in fact living in that world where we accept the pain and trouble because we can’t work up the courage to face that pain and trouble and find solutions to remedy it? Take for instance the trouble we go to in the United States to travel between our cities: we put up with uncomfortable day or multiday long road trips or quick yet rickety short-haul regional flights because we’ve dismissed the potential of trains to connect our smaller and larger cities together. Last month, I drove up to Chicago in the backseat of my Dad’s small pickup truck and returned home in a sleeper class roomette on Amtrak’s Southwest Chief. I appreciate the ride back to the city of my birth, yet the benefits of having more legroom, being able to walk about the train, lounge access in Chicago, and complimentary service in the dining car can only be outweighed by the convenience of being able to choose when I want to leave my origin and arrive at my destination by car, especially when as of now there’s only one direct train per day in each direction between Chicago and Kansas City.

We can use particular answers to solve universal problems, if only we have the courage to consider those particularities. I worry today that we may be short on the courage to solve our most universal of problems, the rot at the heart of our civilization that we’ve too long ignored until it’s oozing there right before our eyes. A house with rot in its foundation will eventually fall and crumble into ruin. Can we face our own rotting foundations before we lose what is most universal, what we most love and appreciate about our lives? Or can we do what we know to be right, what we know we must, and begin the process of rebuilding to craft a better version of the old edifice of our civilization, a more equitable edifice indeed, for our posterity to enjoy?I’ll leave you with those questions, because often the best conclusion to any essay ought to be the provocation of more queries rather than definitive answers.

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Embodied Patriotism

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This week, on the patriotism we live in our ordinary lives.

This Monday, after a long day working on my dissertation I went with my parents to Kauffman Stadium to see the Kansas City Royals play the first game in this week’s series against the Pittsburgh Pirates. Of the many things that I think of when I see the Pirates, memories of the weekend I spent in Pittsburgh in January 2020, or memories of watching them with my grandmother play the Cubs on WGN in my youth, I have a slight soft spot for the Pirates as a fellow legacy nineteenth-century team (1887) in the National League Central alongside my Cubs (1876), the Reds (1890), and the Cardinals (1892). The great Irish American artist Gene Kelly often said that he took up dancing to meet girls and to be agile and athletic so he could play outfield for the Pirates, his hometown team.

On this particular Monday, once we finished our walk into the stadium, bought our dinners and bottles of water, we made our way up to the top level of the stadium, the View Level to watch the game. I broke off from the rest of my family for a few minutes when we made it up to the 400s level to buy myself a brat. I didn’t realize though that the pregame ceremonies were reaching their conclusion with the march of the color guard and the performance of the national anthem. I consider myself patriotic in my own way; I hope you’ve seen in the last six months on this blog that I strive to elevate my fellow countrymen, my fellow humans in fact, through evocations of all the tremendous things we are capable of doing, of the extraordinary acts of ordinary people.^[1] So, as the singer began her tune, I looked around at the people around me to see what I should do. At that moment I was at the register paying for my brat (everything is self-checkout now), yet as I saw no one else at the registers beside me were stopping to make our salute it occurred to me that nothing could be more American, dare I say more patriotic, than engaging in commerce with overpriced foods and drink that’s probably not good for any of us. I quickly finished my purchase and stepped back from the register and took a place beside a group of fellow millennials who held their right hands over their hearts, as we’re taught to do.

Throughout the game, a strong showing by the Royals who hit in 9 runs over the Pirates 3, I thought about this brat purchase during the national anthem and felt resolute in my decision. There are people who I know who take the anthem very seriously to the point of zealotry. In my many years of attending baseball games and soccer matches I’ve often wondered what would happen if someone chose to keep their hands at their sides or even remain seated during the anthem? We saw the harsh reaction of the clamorous cacophony when Colin Kaepernick kneeled during the anthem a decade ago. At the time I was ambivalent yet now having heard more stories of oppression and promises unkept I appreciate what he did. I believe this question of how free we are to patriotically express discontent in civic rituals is essential to the vitality of a democracy. I’ve often found the crafted rituals which the Royals put between innings to be at times bordering the ludicrous. This is especially true in 2025 after the Royals ruined their relationship with so many of us Kansas Citians with how they misled us and took advantage of us in this year’s stadium sales tax vote. My distrust of the team is why I effectively retired the Royals cap that I bought only two years ago at another visit to Kauffman Stadium.

We embody our rituals by wearing American flags on our clothes and demanding unquestioning patriotism in this American life. Here I’m adopting Céline Carayon’s notion of embodied language in her 2019 book Eloquence Embodied about early colonial French communications and relations with Indigenous Americans through gestures and visual language.^[2] Today in the United States our patriotism is just as often meant to be blood-red flowing within our bodies as it is worn on our chests and loudly proclaimed with often poorly sung renditions of the national anthem, a hymn requiring professional training to perform. It is meant to be shouted in unquestioning proclamations of American freedom even as that liberty seems ever more fleeting under the combined weight of a cruel-minded governing majority and an even crueler corporate elite that has created so much of the embodied rituals which define American culture in the 21^st century. These rituals, always sponsored by some robber baron and crafted by their public relations department, sing proudly of American freedom all while ensuring their own profits at the expense of the American people’s own freedom from want and fear. We embody our patriotism in what we purchase and where. Earlier that day, looking for a late afternoon pastry, I ended up at my local Whole Foods. Their bakery is good; the chocolate croissants are about what you’d expect for a gargantuan corporation’s attempt at mimicry of a Parisian classic. Yet as I bought a slice of pizza that caught my eye thinking how I might stop here for pizza by the slice more often I felt a pang of guilt after all there’s a good local pizzeria, Pizza 51, just across the street and several more within walking distance. Even as bakeries go as fair as Whole Foods is during the morning rush I would much rather go to McLain’s, the Roasterie, or Heirloom, all local bakeries within walking distance of my family home and along the route I was driving yesterday afternoon. Yet where Whole Foods won was that they forego the usual bakery hours and keep baking pastries in the afternoons whereas the others are usually low on their morning batches or already closed for the day. I’ve known for most of my life that these big corporate chains put tremendous stress on small local businesses; in fact I’ve flatly refused to shop at Walmart for this very reason, only buying a couple of bottles of water at one in the Kansas City suburbs once in 2020 when my Dad’s old truck broke down outside of it during the evening rush hour under a hot summer sun.

The America that I love seems more and more fraught the further from walkable neighborhoods and into the suburbs and exurbs you go. This is where most Americans have built their lives in common isolation living in mansions of rest surrounded by moats of artificially green grass regardless of how dry the local climate may be. It’s a life spent driving individually in vehicles increasingly resembling The Princess Bride’s rodents of unusual size in their environmental dangers. Several months ago, I had a bad argument with an attendant at a car wash in a nearby suburb because I ended up in the members’ lane on accident. I told the teenager working there that I made the mistake because there wasn’t a sign that I could see in my Mazda where the two lanes split (the big overhead sign is blocked by a dumpster from my lower line of sight) while the guy kept telling me that I can’t pay in the lane I was in. I was angry because the way that place was built favored the minivans, SUVs, and trucks that most people drive at the expense of those of us who still drive sedans. Yet I lost my temper because when the management got involved in our deteriorating conversation they shrugged off my suggestion that the row of ground-level signs standing outside their toll booth ought to be placed where the lanes split saying “that’s something for corporate to decide.” This is where that America of neighbors seems to be at least dormant to me; rather than making decisions that will benefit all of us together we instead more often choose inaction rather than risk our own individually precarious position. I grew up admiring the likes of Daniel Burnham and was proud as a young kid to say I was from Carl Sandburg’s City of Big Shoulders with big ideas and big ambitions. I’m just as proud to have witnessed firsthand the renaissance that Kansas City has experienced since the millennium. Those sorts of dreams and ambitions are what make me proud to embody our shared patriotism when I feel we’ve warranted it. I prefer the embodied patriotism my parents and grandparents taught me which as I’ve gotten older, I’ve found grew out of the progressive and city beautiful movements of a century ago and felt their greatest expression during FDR’s New Deal in the 1930s. That is my America, the America of neighbors standing up for each other. I see that America every day in my neighborhood where people say hello to each other when walking down the sidewalks or on the Trolley Trail. It’s for that America that I feel pride is warranted, that America which we should be working to rebuild by reconnecting our car-dependent suburbs and neighborhoods, by forcing us to spend time with each other again, to be social again.

^[1] That’s one of my favorite lines I’ve ever written.

^[2] Céline Carayon, Eloquence Embodied: Nonverbal Communication among French and Indigenous Peoples in the Americas, (University of North Carolina Press, 2019).

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The Poetics of Finality

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This week, some words about endings.

On the morning of Flag Day, I went to the Linda Hall Library with my parents to see the classic 1951 science fiction film The Day the Earth Stood Still. I knew about this film, but this was my first time seeing it. Beside the story, what struck me most about this film was its tone, pacing, and overall character. After I finished my other two events of the day, the Plaza No Kings Rally where I watched the crowd of 11,000 people rally for democracy, and Mass that afternoon, I returned home tired yet eager to find that same tone. I went looking for it in Rod Serling’s classic series The Twilight Zone. Released between 1959 and 1964 in its first incarnation, this series had scared me a bit the previous times I’d sat down to watch an episode or two. It has an air of fear to it that is reminiscent of the reasons why I generally stay away from horror films. And yet on closer inspection, Serling’s stories tell something that is far less frightening than I first imagined because it’s a theme with which I’m all too familiar.

I came to indirectly know more about Mr. Serling when I moved to his hometown, Binghamton, New York, to undertake my doctoral studies in August 2019. His image isn’t all over town, but it’s a visible reminder of Binghamton’s history and place in the fabric of American culture. In fact, much of the stories that I’ve now watched in The Twilight Zone fit the character of that interior part of the Northeast where I lived from August 2019 to December 2022 quite well. In some ways, not too much of the built environment has changed from Serling’s day 60 years ago. Still, I noticed time and again how the optimism of that postwar era had faded. The same town was there, but some of the energy it once knew was long gone. Having lived my life to date in Chicago, Kansas City, and London, all cities with layers of history and memory, I’ve seen how the current generations have chosen to craft their own layer.

London is a city that holds mementos to its ancient and medieval past while largely built in the form of its eighteenth, nineteenth, and twentieth century growth at the height of the British Empire. Yet today there are enough futuristic buildings and settings in the capital that it was used as a setting standing in for the space-age galactic capital of Coruscant in the latest Star Wars series Andor. I delighted in seeing familiar places from the Barbican Estate and Canary Wharf in the show.

Chicago has some of the same American character of Binghamton and the Northern states as a whole, a common history. Yet Chicago is the powerhouse of this country, the beating heart of our transportation network, the real crossroads of this nation. Where other industrial cities in the Great Lakes faltered in the 1970s, 1980s, and 1990s Chicago instead continued to power on for its sheer size and the diversity of its industry. Today, it has a very particular character which I believe makes it the most American city this country has to offer for its marriage of American settler culture and all the different indigenous, migrant, and immigrant communities that make America the patchwork of peoples in one great republic that it is.

Kansas City meanwhile saw more of the downturn for its smaller size and some of its traditional industries haven’t translated as well into the current information revolution. Kansas City once thrived as another great railway hub: the Gateway to the Southwest as the last major Midwestern metropolis along the Santa Fe Railroad as it drove across the prairies toward New Mexico, Arizona, and Southern California. Today, our interstate highways direct traffic through Kansas City more from Texas, Colorado, the Dakotas, Iowa, Minnesota, and points east than in the old northeast-to-southwest alignment of the rails. Recently while I was in downtown Kansas City, I remarked on how underwhelmed I felt visiting there for the first time after the business and thrill of going with my parents down to the Loop on weekends when we still lived in Chicago. Kansas City however has seen a renaissance of its own in the last twenty-five years that has filled in many of the gaps left by urban renewal and restored this city’s vitality. That more than anything else made my move to Binghamton a tremendous culture shock: going from a growing city to one that was a shadow of its former self struggling to invest in its future.

For every Twilight Zone episode there seems to be a fearsome unknown menace looming over the story; something that the character can perceive the effects of yet can’t quite see. Yet if there is any common thread to this menace it’s that it is a fear of the unknown. In the original pilot that launched the Twilight Zone, titled “The Time Element,” Serling’s rational psychoanalyst foil to the main character trapped in his dreams concludes through his logic that his dreams that he goes back in time from 1958 to Pearl Harbor on December 6^th, 1941 could not be real because any incident that happened in this dreamed 1941, if real, would impact the patient as he lived in 1958. Yet reason is proven unequipped to address the irrational, how can it explain what it intrinsically is not? I’ve argued time and again here in the Wednesday Blog that this is where there exists room for belief in a life lived rationally. Still, having watched a fair number of Mr. Serling’s stories now, I think I can say something to this menace’s true character.

There is an intrinsic fear that comes with knowledge of seeing that we do have an ending. On a biological level, our bodies can only continue working for so long. We drift apart from our lives as they were in one moment or another, apart from friends who we admired and loved in a given moment, apart from jobs that consumed our waking and sleeping thoughts, apart from situations which challenged us to become better versions of ourselves. Yet, all those lived moments will continue on in our memory, at least for a time. I was stunned to find how well I could remember very particular moments of minute detail earlier this year when prompted by a sudden and wonderful realization about how I want to live in my life to come. Even the smallest of details that my senses perceived were there, locked away. The antidote to any fear is joy, and for me it was the most radiant joy I’ve felt in years which unlocked those memories for me of moments which led to that jubilation. Still, fear in moderation is a good counsel, a wise friend. It’s what makes me watch for traffic when I’m crossing the street here in Kansas City, or that advises me to make certain decisions over other ones at a very fundamental level to keep me alive. This is one interpretation of what the infamous tree in Genesisportended: that once humanity ate its fruit we would never again be able to be innocent from seeing flaws in the beauty of nature and in the beauty of ourselves.

Over the weekend then, I went to see the new Stephen King film The Life of Chuck starring Tom Hiddleston as Charles Krantz. I particularly grew to like young Chuck’s grandfather played by Mark Hamill. If I were to compare Stephen King’s writing to any other American storyteller of the last century it would be Rod Serling. Both tell stories of this same menacing fear. Yet in King’s Life of Chuck, the monster who’s revealed in the last scene is far more familiar, ordinary, and known to us all that I saw it less as a menace and more as a companion. There is intense poetry in both Serling’s Twlight Zone and King’s Life of Chuck around endings. They tell us that the finality of moments in our lives and of our lives all together give our lives greater meaning and purpose. I’ve found in the various projects and events I’ve helped organize that we get more done when we have goals we’re trying to achieve and a timeline by when we want to achieve those goals. I often work better when I have deadlines because if I begin to feel impatient at how long something might take, I know there’s an end date to look forward to. I feel that about little things but not the big ones, not the experiences that’ll one day make for good stories or about my life itself.

I for one don’t want to live forever, I worry that’d take some of the meaning out of my life. I would like to be remembered for my writing, for being a good person, for the history I research and leave for generations of graduate students to muddle through in their coursework. On a recent digital security Zoom call that I attended we were asked to search our names on several search engines and see what came up. Should there be anything we didn’t want searchable we could then get that removed. I was delighted to see that after my website, social media profiles, and various conference programs came page after page filled with essays published here on The Wednesday Blog. I suppose that’s one benefit of writing this weekly for the last four years: my thoughts written here will be remembered at least by the search engines. Yet I think the Wednesday Blog will have more meaning when I decide to set it aside and turn my staff to other facets of “my so potent art” to borrow from Prospero. Because then anyone who is curious enough to glance through these pages will be able to see them in their totality and know these essays are artifacts of the time when they were written in the early 2020s at a time of my life of doctoral study that feels so very close to ending.

This is not the last time you’ll hear from me on the Wednesday Blog, rather I’ve decided to end my weekly publication of this blog at the end of the current season. This is Season 5 of the podcast, or Book 6 of the blog itself. I feel that it’s had a wonderful run, and it’s been a great outlet for me while I’m biding my time as my career slowly begins. Yet now, I’ve got a lot more writing to do from new research papers to submit for peer-review to book reviews that it’ll be nice to take this off my docket. This is the 25^th issue of this season, and I have a further 15 issues planned before the end. Thank you to all my readers over the last four years and all my listeners over the last three. I hope this will be an ending worthy of your curiosity.

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Wednesday Blog by Seán Thomas Kane

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Category Archives: Life

The Wednesday Blog

The Wednesday Blog – Wednesday Blog by Seán Thomas Kane

This week, to conclude what I’ve been saying.

On Language Acquisition

On Language Acquisition – Wednesday Blog by Seán Thomas Kane

This week, how living in a culture is required to speak a language in depth.

On Drink

On Drink – Wednesday Blog by Seán Thomas Kane

This week, bringing together my research and my life through wine.

On Little Things

On Little Things – Wednesday Blog by Seán Thomas Kane

This week, recent events have inspired me to think about the wide, wide world on a smaller scale.

The Lotus-Eaters

The Lotus-Eaters – Wednesday Blog by Seán Thomas Kane

This week, comparing the benefits of pleasure with the rewards of good work.

On Simplicity

On Simplicity – Wednesday Blog by Seán Thomas Kane

This week, how the greatest wisdom is simple in nature.

On Skepticism

On Skepticism – Wednesday Blog by Seán Thomas Kane

This week, I express my dismay at how fast time seems to be moving for me of late and how it reflects the existence of various sources of knowledge in our world.

On Universals

On Universals – Wednesday Blog by Seán Thomas Kane

This week, I discuss some of the things which are common to all of us, problems we all share, and why I think we ought to look at solving those problems.

Embodied Patriotism

Embodied Patriotism – Wednesday Blog by Seán Thomas Kane

This week, on the patriotism we live in our ordinary lives.

The Poetics of Finality

The Poetics of Finality – Wednesday Blog by Seán Thomas Kane

This week, some words about endings.

The Wednesday Blog – Wednesday Blog by Seán Thomas Kane

This week, to conclude what I’ve been saying.

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On Language Acquisition – Wednesday Blog by Seán Thomas Kane

This week, how living in a culture is required to speak a language in depth.

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On Drink – Wednesday Blog by Seán Thomas Kane

This week, bringing together my research and my life through wine.

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On Little Things – Wednesday Blog by Seán Thomas Kane

This week, recent events have inspired me to think about the wide, wide world on a smaller scale.

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The Lotus-Eaters – Wednesday Blog by Seán Thomas Kane

This week, comparing the benefits of pleasure with the rewards of good work.

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On Simplicity – Wednesday Blog by Seán Thomas Kane

This week, how the greatest wisdom is simple in nature.

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On Skepticism – Wednesday Blog by Seán Thomas Kane

This week, I express my dismay at how fast time seems to be moving for me of late and how it reflects the existence of various sources of knowledge in our world.

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On Universals – Wednesday Blog by Seán Thomas Kane

This week, I discuss some of the things which are common to all of us, problems we all share, and why I think we ought to look at solving those problems.

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Embodied Patriotism – Wednesday Blog by Seán Thomas Kane

This week, on the patriotism we live in our ordinary lives.

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The Poetics of Finality – Wednesday Blog by Seán Thomas Kane

This week, some words about endings.

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