On the Heels of Sudden Death "Under the Dome"

Copyright 2010 by Gary L. Pullman

On the heels of her husband’s sudden death, after thirty years of service as Chester’s Mill police chief, Brenda Perkins, feeling as if she can’t go on, prayers to God for the opportunity to speak to her husband one more time, even if it is only in her dreams. She is overwhelmed when her prayer is answered a few minutes later, albeit “in a completely unexpected way,” as she discovers an icon on his computer’s desktop. The icon, which she’s never seen before, is linked to a file concerning a “misappropriation of town goods and services” by “Selectman Sanders,” which includes the “manufacture and sale of illegal drugs.” “It appears that her prayer had been answered,” the omniscient narrator opines, and Brenda, accessing the file, clicks “ONGOING INVESTIGATION,” and lets “her husband talk to her” (166).

In my previous post, I suggested that the suddenness of death and a world in which a flight instructor and his student or a police chief with more than three decades of service to the community under his belt can be killed with as much abandon as a woodchuck is a dangerous world, indeed; it is also, perhaps, an absurd one, for what meaning or value is possible in a world in which human beings are dispatched with as little rhyme or reason and as much cosmic indifference as a woodchuck is suddenly sliced in half? The opening pages of Under the Dome suggest such questions, I said, and suggested that the rest of the novel might be expected to offer some answers concerning these questions.

It seems that, already, only 89 pages after her husband’s demise, Stephen King implies one such answer. Although death may come suddenly, if not always unexpectedly, the work that men and women accomplish in the years during which they toil on behalf of their communities, may transcend the transience of their own temporal lives. Certainly the beneficial effects of the work that Howard (“Duke”) Perkins performed in service to Chester’s Mill as the town’s police chief (and was performing even at the time of his death) seems likely to have advantageous effects for the townspeople of Chester’s Mill. His work outlives him; so, it appears, will the positive consequences of this work. It is by cooperative interaction in our personal and vocational lives, King suggests, by having Brenda stumble onto her late husband’s case against Selectman Big Jim Sanders, that we conquer death, extending our influence as individuals beyond our earthly years, making our relatively short-lived lives important beyond our own existence as individuals and important to the society and generations that survive our deaths and continue, in our stead, to transmit cultural and social traditions, values, and, indeed, daily work to posterity.

Death may come suddenly, but death, sudden or not, does not, in and of itself, make our existence inconsequential or worthless. King, we may anticipate, will have more to add in contradiction of the notion that death renders life meaningless, as some claim. Death is horrible, true enough, but it needn’t be annihilative, especially when there is an eternal God who, it appears, listens to, and answers, prayers.

Sudden Death "Under the Dome"

Copyright 2010 by Gary L. Pullman

The first 57 pages of Stephen King’s latest novel Under the Dome, detail the immediate consequences of the descent of an invisible dome over the small town of Chester’s Mill, Maine, which lies northeast of the infamous Castle Rock. (Pretty much the rest of the novel deals with the extended consequences of this incident.)

The descent of the barrier causes quite a bit of damage. A woodchuck is cut in half. An airplane crashes. Several automobiles smash into its curved surface. Birds break their necks as they fly into the transparent hemisphere. The reader isn’t forewarned of the woodchuck’s fate, but the omniscient narrator does give advance notice concerning the deaths of some of the human characters. Concerning Claudette Sanders and her flight instructor, Chuck Thompson, we are told, “Their lives had another forty seconds to run,” and we learn that “the next time” Brenda sees her husband, police chief Howard (“Duke”) Perkins, “he was dead.”

Nevertheless, death is sudden Under the Dome:

He felt the buzzing she had described, but instead of passing, it deepened to searing pain in the hollow of his left shoulder. He had just enough time to remember the last thing Brenda had said--Take care of your pacemaker--and then it exploded in his chest with enough force to blow open his Wildcats sweatshirt, which he’d donned that morning in honor of this afternoon’s game. Blood, scraps of cotton, and bits of flesh struck the barrier.

The crowed aaahed.

Duke tried to speak his wife’s name and failed, but he saw her face clearly in his mind. She was smiling.

Then, darkness.

Before his unceremonious demise, Howard had served on the Chester’s Mill’s police force for over thirty years; in an instant, he is dead, gone as if he never existed.

And he’s not the only resident of the town so summarily dispatched.

The suddenness and the quickness of the townspeople’s deaths bespeaks the uncertainty and danger of everyday life that we seldom consider, busy as we are living our lives. A world in which a flight instructor and his student or a police chief with more than three decades of service to the community under his belt can be killed with as much abandon as a woodchuck is a dangerous world, indeed; it is also, perhaps, an absurd one, for what meaning or value is possible in a world in which human beings are dispatched with as little rhyme or reason and as much cosmic indifference as a woodchuck is suddenly sliced in half?

The opening pages of Under the Dome suggest such questions.

The rest of the novel, we expect, will offer some answers.

The Reestablishment of Order as the Restoration of Faith

Copyright 2009 by Gary L. Pullman

Horror fiction often establishes a norm that it then violates. In Stephen King‘s fiction, the norm is usually everyday life as it transpires in small-town America. After setting the stage, often literally before the readers’ eyes, by having them follow a character on his or her way about town, delivering newspapers, jogging, or going about some other, ordinary, everyday task, and introducing them to several characters, King, at some point, upsets the applecart of everydayness by letting not the cat, but the monster, out of the bag. The ordinary laws of the universe no longer apply. At least, they don’t seem to apply.

When something spectacular enough to void the laws of nature occurs, readers may (and do) expect it to explain itself or, rather, they expect the protagonist to find the answers to the conundrum that the abrupt arrival of the uncanny represents. In fact, that’s the formula for much contemporary horror fiction, as I pointed out in a previous post:

1. All is well.
2. Something strange happens.
3. The protagonist learns the cause of the strange event (or series of events).
4. The protagonist uses his or her new-found knowledge to put things right again.

I also argued, as have others, that horror fiction is basically a conservative genre, because it is generally concerned with routing or destroying the monster and reestablishing order. However, in this post, as a sort of follow-up to the one in which I discuss the horror plot formula (“Horror Story Formulae”) and the one in which I talk about the loss of security in the face of evil and death (“Taking Away the Teddy Bear”), I would like to suggest, further, that the reestablishment of order renews readers’ sense of security, hope, and faith in the possibility of experiencing meaning in regard to their lives. Obviously, if the world makes no sense, if it is chaotic and capricious, nothing matters, and there is no hope of accomplishing anything that really counts.

Things that don’t fit the big picture (the model of reality that human beings have pieced together over millennia and continue to piece together in each new generation and age) threaten our security as a species, a nation, a community, or a family. The wholesale death that accompanied the spread of the bubonic plague during the Middle Ages threatened nations’ security, because the Black Death did not fit the picture of a world governed by a loving, all-powerful God. The Holocaust threatened the Jews’ security because the wholesale slaughter of their people did not fit with their understanding of themselves as God’s “chosen people.” A serial killer or a serial rapist threatens a community’s sense of security because a whole series of deaths or rapes in one’s own neighborhood suggests that the local police force is unable to protect the public; therefore, potentially anyone, male or female, is at risk of murder and any woman is at risk of being sexually assaulted. Extramarital affairs, among other things, threaten a family’s security because such behavior can destroy the family’s trust and psychological welfare.

Scientists supposedly revise their models of the universe, or nature, when discoveries warrant such revisions, replacing, for example, Newton’s theory of physics with Einstein’s theory of the same and foregoing Lamarckian evolutionary theory in favor of the Darwinian theory of evolution. By changing the big picture, scientists keep their understanding of the universe current with their discoveries of new facts. In theory, at least, and ideally, this is how scientists are said to work.

Scientists have faith that the universe is orderly, even if their own knowledge and understanding of this order is imperfect and changeable. It is, in fact, upon this bedrock of assumed certainty, of faith, that the scientific enterprise itself is based, for, without such assumed certainty with regard to the universe as orderly, no possibility of obtaining true and certain knowledge at any point would be possible. That doesn’t mean that one’s big picture is perfect; it will need correction from time to time.

The concept of the supernatural versus that of the paranormal clarifies such “paradigm shifts,” as the adaptations of scientific views concerning the universe have been called. At one time, ghosts, werewolves, zombies, and such were believed to be spiritual entities or monstrosities empowered by supernatural entities--beings beyond nature and outside the universe. Today, scientists, when they accept the notion that such phenomena exist at all (and many do not), consider them to be natural forces or entities which are, as yet, not understood, but which are, nevertheless, as natural, rather than supernatural, phenomena, understandable by science in principle.

Individuals have a harder time making such adjustments to their own big pictures. Often, the information they base their decisions--and, indeed, their very lives--on is fragmented, erroneous, partial, or untested. It is more a matter of faith and tradition, of custom and wishful thinking, than it is a matter of knowledge. It is disconnected and idiosyncratic. When new information or experiences challenge individual world views (if, indeed, such a lofty term can be applied to individuals’ often half-baked Weltanschauungs), individuals have trouble adjusting their thinking and adapting their beliefs so as to accommodate such challenges.

Some monsters challenge the world (the Martians in The War of the Worlds); others, nations Godzilla); and still others, communities (King Kong) or families (Cujo). Those that threaten the world or a nation challenge humanity on a global or national level; the others challenge humanity on a communal or familial level. In other worlds, the Martians in H. G. Wells’ novel challenge the security of a species which considers itself God’s gift to the universe, the “crown of creation” itself. If other intelligent life exists, human beings are not unique or even all that special--especially if the extraterrestrial species is technologically superior to the Earthlings whom they seek to conquer.

Human beings tend to congregate, to form cliques, families, communities, nations, and international alliances, mostly to increase their own chances for survival and to protect their group against others. A force that is not powerful enough to destroy the planet may be strong enough to destroy a nation, as the United States appeared to be, during World War II, when it dropped two atomic bombs on Japan. If the building of a nation, over a period of centuries, if not millennia, is no guarantee of safety or survival, nations have a right to tremble, as Japan does, in the shadow of the radioactive Godzilla.

Communities are based upon commonly shared characteristics (geographical location, if nothing else), common interests (the church, for example), or both. Depending upon the strength of the ties that bind such groups together, a community can withstand quite a challenge. New Orleans is regrouping after Hurricane Katrina, and the church has survived a variety of threats, internal and external, throughout much of the world, for thousands of years. However, a resurgence of the primitive, or primordial and instinctive drives that are normally repressed in the interest of the common good, can be potent enough to threaten a community, as King Kong, an embodiment of the primeval and bestial within human beings, almost succeeds in doing.

Likewise, a moral threat, such as adultery, symbolized by the attack of the rabid Saint Bernard in Cujo, or alcoholism and child abuse, the demons that haunt Jack Torrance in The Shining, can destroy one’s family.

There are plenty of threats, on every level of society and civilization, from peer pressure to nuclear annihilation. Security, which depends upon order, social, political, economic, cultural, psychological, moral, and otherwise, is subject to assault at any moment, and, indeed, it is under almost continuous attack. Whether one anchors his or her faith in God, in the human mind, in cultural and social traditions, in law, in parental love, or in some other seabed, sea serpents are apt to threaten such faith and to seek to overturn, or even to destroy, the order it tends to engender and to sustain.

Monsters shake up the big pictures that human beings piece together, on the individual, the familial, the communal, the national, and the global level. In doing so, as painful and as horrible as such “attacks” can be, the monsters do humanity a service. They expose the chinks in the armor of the individual, the familial, the communal, the national, or the international world views which, individually and collectively, comprise the beliefs, understandings, and values of humanity.

Like pain that alerts a person to a health problem, monsters alert people to moral, philosophical, theological, social, cultural, political, economic, or other problems that need to be addressed (or vanquished). If the monster doesn’t kill one (and, more often than not, it doesn’t kill the whole herd), it makes one stronger. By pointing out weaknesses in individual or communal beliefs, knowledge, or values, monsters help us to overcome them and, in the process, to transform fallacies, ignorance, and false values into the real deal, strengthening the bases of security upon which men and women build lives and societies of order, purpose, and significance, for the reestablishment of order which follows the vanquishing of the monster is a restoration of the faith which gives a sense of security to human beings who live in a dangerous world in an uncertain universe.

The Value of Literature

Copyright 2009 by Gary L. Pullman

Fiction begins with empathy, as a writer imagines what it would be like to be another individual. He or she puts him- or herself into another person’s shoes, except that, of course, the person is a literary character, rather than a flesh-and-blood man, woman, or child, whom the writer creates. The process works in reverse, too--or is claimed to do so: readers, identifying with literary characters, experience and understand life from these figures’ points of view. For this reason, literature is said to broaden and to deepen human experience.

Since the behavior of fictional characters models that of actual human beings, fiction provides the potential for making ethical decisions and statements about human behavior in general; it allows readers to assess, evaluate, and judge whether a character’s conduct is moral and beneficial or immoral and disadvantageous to him or her and to others, including society in general. Indeed, fiction can be--or has been, at least--a means of transmitting values to present and future generations and societies, as, for example, Beowulf did and as the Bible continues to do for many.

In previous posts, we have considered the types of values that horror fiction conveys. It shows what writers consider to be wrong, or evil, and it demonstrates, through the behavior of the protagonist, how such wickedness can be resisted or overcome, indicating, in the process, that terrible and horrific experiences, including the loss of life and limb, can be endured and that the truly important things in life have nothing to do with such petty pursuits as power, fame, and fortune.

Can the assertions that literature makes--the themes of stories--be proven to be true or false, as a scientist, for example, can demonstrate the truth of the theory that some microorganisms cause disease or that the bonding of oxygen and hydrogen molecules results in the substance we call “water”? No. Are such claims without value, then?

Sigmund Freud

Until relatively recently, Sigmund Freud’s theory of human personality and behavior, psychoanalysis, was not only the predominant school of thought in this domain, but it was the domain, or, to use a different metaphor, it was the only game in town. Carl Jung’s psychology, like that of Alfred Adler’s, Erik Ericson’s, Ernest Jones’, Karen Horney’s, Jacques Lacan’s, Otto Rank’s, Erich Fromm’s, and others in the fold, were mere variations of Freud’s thought. Psychoanalysis was psychology.

Karl Popper

It was not until Karl Popper and other critics asked Freud, as it were, to set his theory’s superego, ego, and id upon the examination table, the better to see and feel, taste and touch, smell and measure them, that psychoanalysis lost its devotees. It was considered unscientific because it consisted of ideas which, by definition, cannot be measured or quantified and, therefore, cannot be empirically verified. In other words, it was a myth, not a science.

Besides the triune composition of personality that Freud posited, other of his ideas were also found to be unscientific and suspect, such as his theory of psychosexual development as being comprised of discreet stages (oral, anal, Oedipal, and genital) and his view of the existence of an “unconscious mind.” His much-vaunted “talking cure” and his attributing all behavioral disorders to unresolved sexual problems related to childhood also came under serious attack, chiefly by feminists, who regard Freudian thought and, in particular, his references to “penis envy” and to women as wannabe men, as highly sexist and offensive. Once the end-all and the be-all of psychology, psychoanalysis took on the appearance of being little more than a modern version of ancient shamanism, with its practitioners considered more witchdoctors than scientists.

How is this related to the value of literature? The themes that literature expresses are of the same type as those which psychoanalysis makes--that is, they are speculative, not scientific; they cannot be quantified or verified. They cannot be scientifically proven or disproved. If, therefore, psychoanalysis is without value, literature would also seem to be without value, for the same reasons.

Martin Heidegger

Those who believe that literature, including, for example, philosophical and religious texts, does have some kind of value have had to reevaluate the matter. Many, in doing so, adopt a position akin to that of the existential philosopher Martin Heidegger, who argues that literature is not about the objective, measurable world of nature, but is, rather, about the inner man or woman.

In short, literary texts are about human experience, as it is understood consciously, by the person him- or herself, and, since people do not exist in a vacuum, but are products of their cultures and societies, literature also provides insights into the nature of such traditions and social groups. Moreover, literature is a means by which authors and readers may share such experiences and it is, as such, a sort of glue that helps to cement individuals and societies together and to suggest personal and social meanings for them that science, by nature, cannot suggest.

Since most other disciplines, scientific and otherwise, impinge upon literature (or literature impinges upon them), it creates a complex network of interrelated ideas which enriches the discussion of the artistic, moral, social, legal, philosophical, political, religious, and theological questions that literature often raises. Although many of these other domains are as unscientific as literature itself, they have value for the same reason that literature does: they unite human beings through shared experience. Men and women are more than natural objects among a world of other things. They are conscious. They think and feel, believe and desire, hope and strive. Science’s importance, notwithstanding, science has little to do with any of these subjective expressions and functions of the human soul.

Soren Kierkegaard

Science may tell us what is, but it cannot tell us what should be, any more than it can tell us how what is feels or how we should think or feel about reality. The Danish philosopher Soren Kierkegaard said that, although, in principle, through science, the universe is known, he himself is left over, as “an unscientific postscript.” The domain of philosophy, religion, and literature in general, including horror fiction, is that of the “leftover” self, and these domains are about sharing the self with the other selves of the world. As long as people believe that they themselves and others have value and that their experience matters, literature and its themes will continue to have value as well.

Besides, literature can be pretty entertaining.

Evil As A Threat To Social or Communal Values

copyright 2008 by Gary L. Pullman

A society fears the opposite traits or conditions that it values and regards these contraries as threats. Therefore, for the society that values certain qualities or circumstances, a creature that symbolizes the traits or conditions that are opposed to these values represents a monster. These are qualities and objects that the tribes of Beowulf value and the opposites of, or the threats to, these values:

The monsters in the poem threaten several of the Anglo-Saxon values that Beowulf defends. In addition, Grendel is Beowulf’s shadow--the monster represents values that the Anglo-Saxon society of which Beowulf is a member and, indeed, a leader. In exiling him from human company, God has cut him off from humanity. The attitudes, beliefs, emotions, ideas, and other qualities that Grendel embraces are spurned by the Danes and Geats. He, his mother, and their kind, as well as their values, are rejected by Beowulf and his people and by the other peoples of their world.

In myths that have developed a concept of paradise, such as that of the Norse, one can easily discern the social values behind or beneath the idea of heaven. These are the sources, in fact, of the bliss that the blessed experience in paradise. In Norse mythology, Valhalla, as the Hall of the Slain, is the warriors’ portion of the paradisiacal Asgard. By day, the dead warriors, restored to life, feast, drink, and enjoy the attentions of their Valkyrie lovers. In the afternoon, they take to the heavenly battlefield and hack at one another with axes, stab and slice one another to pieces with swords, and club one another with spiked maces, to be made restored to life, health, and wholeness at the end of the day by Odin. The cycle is repeated until the advent of Ragnarok, the final battle between the gods and the frost giants that ushers in a new age. The ticket to Valhalla is valor; only the warriors who die courageously on the battlefield are selected as residents of the Norse paradise. Those who die of illness or old age spend their afterlives in Hel. It is easy to identify the values that these myths reflect and their opposites, the threats against the values:

The early and modern Christian church represents a community more than a society as such. Its enemy, however, threatens its values just as other monsters may threaten a society’s (or even a civilization’s) values, as Beowulf threatens the values of the medieval Scandinavian nations’ values.

According to the New Testament, the “fruits of the Spirit” number nine and, together, comprise a truly loving and godly personality; their opposites represent threats to such a personality:

In Christianity, Satan is Jesus’ shadow (in the Jungian sense), because Satan is able to tempt Jesus. Therefore, Satan represents qualities or things that Jesus would like to have. Instead, Jesus represses his desires for these things, resisting the devil. To ask what Jesus values, we need simply to identify the temptations with which Satan tempted him. There were three.

In the first, Satan invited Jesus to end his fast by transforming a stone into a loaf of bread.

In the second, Satan challenged Jesus to throw himself down from a high place, arguing that God would send his angels to protect Jesus from harm.

In the third, Satan told Jesus that if he would worship him, Satan would give Jesus dominion over the world.

It seems that Jesus was tempted to set aside his dependence upon God for his food, to demonstrate his status as the Son of God and of God’s love for him as such, and to take upon himself the rule of humanity. In each case, Jesus was tempted to act according to his own will and to accomplish his desires in his own way, as Satan did when he rebelled against God and was exiled from heaven. Satan tempts Jesus to act out of pride rather than humility and out of his own will rather than out of faith. These are the impulses within himself that Jesus represses.

Value as a Clue to Horror

Copyright 2007 by Gary L. Pullman

Life is always fragile. One might suppose, however, that, before the advancements in science and technology that we enjoy (sometimes) today, the world must have been fraught with many more perils. Human life must have been especially precarious without the benefits of such modern marvels as antibiotics, computers, incandescent light, and firearms, to name but a few. Pneumonia, tornados, the blindness imposed by darkness, and inefficient or unreliable weapons must have caused many deaths that, today, could be averted or avoided. No wonder Gilgamesh sought immortality. Life in his day must have been both mean and brief. What did others seek? The treasures that were the objects of their quests tell us the things their societies valued most. Whatever threatened these treasures represented their fears, because we fear what we may lose (or want but may never gain). If Gilgamesh sought immortality, he valued life and, consequently, feared death, which may be the greatest loss of all.

“The wages of sin,” the Bible tells us, “is death,” and this is frequently the punishment that God metes out to the unrepentant, as he did with regard to Adam and Eve, to the civilization that existed at the time of the flood, to the residents of Sodom, and to many others throughout the pages of both Testaments. However, according to Christian thought, there are two types of death: physical and spiritual, as the following scripture suggests:

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both the soul and body in hell. --
Matthew 10:28

The one who can destroy both the body and the soul in hell is God, and, many times, the Bible warns the faithful to “fear God,” as does Matthew 10:20. There is a worse condition that death and a worse place than the grave, as the damned find out when they arrive to spend an eternity’s torment in hell. If hell is considered the state of the soul as it exists apart from God, then its opposite is the value that the existence of hell threatens, namely, being in the presence of God (or love, for “God is love”) for eternity. To be an eternal outcast of love is hell.

A threat to one’s whole way of life, which the Trojan War represented to the ancient Greeks, indicates that a people--in this case, the ancient Greeks--valued their culture. Although war is horrible, it’s not usually a horror story’s antagonist, because the monsters of horror fiction are, as we see in another post, metaphorical in nature. They’re symbolic of something else. Instead of a war threatening one’s way of life, therefore, a horror story might posit an extraterrestrial race, as in The War of the Worlds or Alien, as the antagonist, but, make no mistake, these monsters aren’t going to be satisfied with killing only a handful of victims; they want nothing less than a whole nation or, perhaps, the entire planet. In Marvel Comics’ Fantastic Four, Galactus represents such a threat to humanity. Following the lead of his herald, the Silver Surfer, who locates inhabited planets, Galactus literally devours the energy that sustains the planets’ life forms, whether they are human or otherwise, going from planet to planet to appease his hunger. Since Galactus threatens humanity itself, as do, or could, the Martians or the extraterrestrial monsters of Alien, he represents the destruction of a whole way of life, or a civilization and its culture. This same monster--the threat to culture--appears in Beowulf, in the guise of Grendel,

Grendel’s mother, and the dragon.

Such monsters, in a more specific mask and costume, showed up in the horror films of the 1950’s. After World War II, which culminated in the nuclear destruction of both Hiroshima and Nagasaki, the world feared wholesale annihilation, a worldwide nuclear holocaust, and the monsters of horror represented such a threat in the guise of Godzilla, giant ants (Them!), and aliens with enormous destructive capabilities (Invaders from Mars).

The post-war decades (1960’s-present) of horror produced more personal monsters, products of the decade’s emphases on sex, drugs, and rock and roll--experiments with sexual freedom (or license), altered consciousness, and the pursuit of passion, adventure, and excitement for their own sake: deranged serial killers, cannibals, and paranormal or supernatural aberrations and entities who acted, as often as not, on the bases of vengeance, lust, or sadism, rather than on the basis of any rational purpose. Again, the monsters are the threats to the values that the writers, filmmakers, and audiences hold dear. It’s hard to exercise one’s sexual freedom when there’s a sadistic serial killer on the loose or to enjoy one’s emotions when doing so could attract an alien or a demon who feeds off human feelings or the energy associated with them.

What’s to come? Time alone, it seems, has the answer. Whatever the new monster’s shape, though, it will be the shadow of the values of the society of the day that spawns it.