Tuesday, 2 May 2017

Frank Parker - Interview with an Author of Great Historical Fiction





You were an engineer before you retired, but when did you actually start writing, and why?  

I wrote on and off throughout my adult life. I started doing it seriously – as my main occupation – after retirement at an online magazine called Suite101 (I think that's where we first encountered each other!) This was 2010 and about the same time I heard of a local writers' group and joined them. It was all good experience and encouragement.

Was it something you always wanted to do from childhood?

Absolutely. When I left school I thought I might join the local weekly newpaper as a junior reporter. I was told that only a handful of those who became reporters actually made it as professional writers. “Get a trade: you can always try writing later, then if you don't succeed you'll have the trade to fall back on”. So I took up an apprenticeship as a Mechanical Engineer.

Your blog says you "retired" to Ireland. Are you actually Irish?  

No. Back in the early nineties my son, who is a psychiatric nurse, was working in Frimley. He met a nurse there who happened to be Irish. They settled in London after marriage but when their child was approaching school age they couldn't afford housing near a good school so decided to come to Ireland where the 'Celtic Tiger' had just taken off. When I retired it was a natural choice to go and live near them.

Do you read any particular Irish writers to help inspire your own writing?

I do read a lot of Irish writers. Colm Toibin, Colum MacCann, Sebastian Barry, Anne Enright, John Boyne – to name just a few! But I also read many English, American and “New World” writers also.

What was your first real success? 

I'm stll waiting for that! Although I have self-published four novels and two collections of short stories, none of them sell in significant numbers. It's a good month if I get a couple of sales via Amazon. I've recently started selling print copies of Strongbow's Wife via visitor centres in Irish heritage sites. I'm waiting to see how that turns out.

Do all your novels have a historical background? 

Yes. The exception would be Transgression which is set in the present day but has a back story covering the whole of the period since WWII. So not really an exception at all!

Do you have a "muse"? 

I'm not even sure what that is. The nearest thing would be the Writers' Group, especially its leader. She and they are very supportive.

How much do you edit before you are satisfied/ Can a writer "over-edit" do you think?

I probably don't do enough editing. Strongbow's Wife went through 7 drafts before I was satisfied. Transgression had about the same number of drafts plus a professional edit. As for “over-editiing”, I think you know when your WIP is the best it can be. It's striking a balance between having the patience to keep polishing and believing it's good enough to release to the world.

Does your mood make a difference to your writing?  Some writers are most productive when they are under stress.. Others try to achieve a real distance from their characters before they can write about them. What works best for you? 

I'm a great one for indulging in diisplacement activity. I'm not sure if that is something to do with mood. More to do with having the self discipline to grapple with difficult scenes. I find that I have to work scenes out in my head before I start writing – not that the scene always ends the way I originally expected!


Any tips you can share to help other writers? 

I'm wary of giving tips as I still regard myself as a beginner. The only thing I would say, and it's a cliche, is never give up.

Thank you for the opportunity to talk about myself and my “practice”.

(Interviewer's footnote: Frank Parker is far too modest!) 






Useful Links:


Wednesday, 12 April 2017

Transformed by the Light - a Study of Near-Death Experience

Photo Copyright Janet Cameron
Dr. Melvin Morse's Transformed by the Light challenges the inability of the scientific method to explain near-death experience. Prepare to be enlightened.

Dr. Melvin Morse,MD, in the book written with Paul Perry, Transformed by the Light, says that the near-death experience does not resemble drug-induced hallucinations, transient psychosis, schizophrenia, psychotic breaks, anaesthetic reactions or dreams. Nor is it like any medically-described hallucinations. He says:
 "The near-death experience is a logical and orderly event that involves floating out of the body, entering into darkness and experiencing a wonderful and indescribable light." 
Dr. Morse explains that, unlike people who hallucinate or experience episodes of mental illness, those who encounter a near-death experience feel in control of their situation and are not detached from their being.
Transformed by the Light is a powerful and convincing book, although Dr. Morse admits that the results were not widely accepted by the medical community. One of the problems is that we still do not yet know enough about these experiences. 
"The irony of science," says Dr. Morse, "is that the scientific method sometimes destroys our ability to study a phenomenon." 
To back-up his statement, Dr. Morse cites the now well-known phenomenon of how, by observing an experiment, its outcome can actually be changed.
Dr. Morse has worked extensively with children, including at the Seattle Children's Hospital.
NDE Case Studies
This is an account of Dr. Morse's first encounter with an NDE child. In 1982, while working at an Idaho clinic, Dr. Morse helped to revive a young girl who had got into difficulties in a community swimming people. After she recovered, she gave a joyful description of her encounter with death, finally telling the doctor not to worry, because heaven was fun.
The following is an independent case, and not taken from Dr. Morse's book. An Eastbourne nurse, Jeanette Atkinson, was eighteen-years-old when she had her near-death experience. 
Jeanette had suffered a blood clot in her leg and the main vessels to her arteries became clogged, preventing her body from receiving oxygen. The doctors were not hopeful and did not expect the young woman to recover. But she did and here is her experience in her own words:
"The first thing I noticed was that the world changed. The light became softer but clearer. Suddenly there was no pain. All I could see was my body from the chest downwards, and I noticed that the time was 9.00pm. In an instant I found myself looking at the ceiling. It was only a few inches away. I remember thinking it was about time they cleaned the dust from the striplights."
Common Factors in Near-Death Experience
NDE's do vary from one person to another, but there are factors that are repeated in a number of cases. Many people lose their fear of death. They say they value themselves and others far more and that they feel a need to help out wherever they can. Like Jeanette, many people hear themselves pronounced dead, leave their body with a sense of great peace and then begin to move through a dark tunnel towards a bright and inviting light. Some even report meeting up with their long-lost friends and relatives.
One of the most inspiring quotations from Dr. Morse's book is the following: "When I died I felt free of all things that had bothered me on earth. But when the doctors brought me back I felt free of them, too."
The following statement appears in the medical journal The Lancet:
"One study found that 8 to 12 percent of 344 patients resuscitated after suffering cardiac arrest had NDEs (near-death experiences) and about 18% remembered some part of what happened when they were clinically dead."
A Natural Process
Dr. Morse's main aim in working with NDE patients is to help them, but he refuses to write these experiences off as particularly "New Age" or spiritual experiences. Instead, he insists that they are "...a natural and normal part of the dying process and have profound implications for those of us who work with death and dying." Also, they happen to perfectly ordinary people - ordinary people who manage to survive an extraordinary experience.
Dr. Morse is working on localising the area of the brain that is responsible for spiritual visions and he believes it may be something to do with the right temporal lobe. His latest book is entitled: Where God Lives.
Sources:
·      Transformed by the Light, Dr. Melvin Morse, with Paul Perry, Pitakus, 2001.
·      The Lancet, 15 December 2001.
·      www.newsmonster.co.uk
·      Partly adapted from Paranormal Eastbourne, Janet Cameron, Amberley Publishing, 2010.


Monday, 3 April 2017

Can Humans Be Good Without God?

Is belief in the supernatural an illusion, or is it the science we
do not yet understand? Image Copyright Janet Cameron


In her important book Metaphysics as a Guide to Morals, philosopher and novelist Iris Murdoch suggests that in these time of change, it might be prudent to discard the old word "God" as it suggests an omniscient spectator and a responsive "superthou". 
She continues by asserting the obvious truth that religion can and does exist without the western concept of a personal God. It certainly does so already, in the religions of Buddhism and Hinduism. As she explains: 
"...religion involving supernatural belief (as in a literal after-life, etc.) was always partly a kind of illusion... we are now being forced by an inevitable sophistication to have a demythologised religion or none at all."

So what will happen to human morality if religion is demythologised?

The Connection Between the Good and the Moral

Murdoch favours Platonic ideas about the good and the moral:
·    Good is something distant, ideal and abstract, but it is not the function of, or the outcome of, desire or human will.

·    Human beings are naturally drawn to good merely by apprehending it.
                                  
     The degree to which we are attracted by the good depends on our own personal morality - we need to be virtuous in order to apprehend it.

Murdoch also recognises the bind we are in, our reluctance to lose elements of our culture should we move away from theology and metaphysics in order to embrace scientific thought.

In "The Philosophy of Logical Analysis" which is the final chapter in History of Western Philosophy, Bertrand Russell confirms that there is, nowadays, a school of philosophy which works to 
"...combine empiricism with an interest in the deductive parts of human knowledge."

This philosophy supports the achievements of mathematicians, those who strive to discard fallacies and slipshod reasoning. Russell believes in making logical analysis the main point of philosophy. Although humans cannot always find answers, some of these modern philosophers do not believe there is a higher way of knowing or of discovering hidden truths that are above and separate from the intellect or personal observation..

Russell and his fellow philosophers who favour logical analysis uphold the following criteria:
·    An acceptance of the unifying force of scientific truthfulness, ie basing belief on impersonal and unbiased observations and inferences.

      Careful veracity extended to the whole of human activity, with less fanaticism and increasing sympathy and mutual understanding.

     Abandonment of dogmatic pretensions.

Changing Religion into Philosophy

Murdoch describes the ways in which Protestants and Catholics view each others' rituals and procedures with dismay. Instead, she argues for 
"...a moral philosophy which accommodates the unconditional element in the structure of reason and reality." 
Murdoch wants moral philosophy to include political philosophy and the morality of political thinking and she believes that art and philosophy "enliven the concept of reality."

In defining her stance, she says: 
"Nothing is more important for theology and philosophy than the truth it contains."

Sources:
·                                 Graham, Gordon, Spiritual Morality and Traditional Religions, Blackwell Publishers, UK and USA, 1996.
·                                 Murdoch, Iris, Metaphysics as a Guide to Morals, Penguin Books, 1993.

·                                 Russell, Bertrand, History of Western Philosophy, Routledge Classics, 2004. First published by George Allen & Unwin Ltd, 1946.

Wednesday, 29 March 2017

Anniversary of Adrienne Rich's Death in Santa Cruz

Copyright K. Kendall, Wiki


Adrienne Rich, poet, activist, thinker, one of the most influential writers of the 20th century, died 27 March 2012 aged 82.
“There is no writer of comparable influence and achievement in so many areas of the contemporary women’s movement,”says the Oxford Companion to Women’s Writing in the United States. The British newspaper, i, quotes Rich’s own description of herself as “…a white woman, a Jew, a lesbian and a United States citizen.”
Rich married economist Alfred Conrad but eventually she began to reject conventional family life and heterosexual relationships. The couple separated in 1970 and Conrad committed suicide a few months later. 
Her collection Diving into the Wreck in 1973, was committed to “…breaking down the artificial barriers between the private and the public” and it won her the National Book Award, an honour she shared with fellow nominees Alice Walker and Audre Lorde. In 1976 she settled down into her lifelong partnership with the novelist Michelle Cliff.
Adrienne Rich's Achievements:
·      Yale Younger Poets competition (age 22) ~ 1951.
·      A Change of World (published as part of the award) ~ 1951.
·      Diving into the Wreck, ~ 1973
·      National Book Award (for the above) ~ 1976.
·      National Medal of Arts ~ 1997. Rich refused this award, stating, “I could not accept such an award from President Clinton or this White House because the very meaning of art, as I understand it, is incompatible with the cynical politics of this administration. It means nothing if it simply decorates the dinner table of the power which holds it hostage.”
In his preface to A Change of World, W.H. Auden, a judge on the panel, said that Rich’s poems were “neatly and modestly dressed, speak quietly but do not mumble, respect their elders but are not cowed by them.”
Criticism - A Representative Fable
Jan Montefiore, in her book Feminism and Poetry, says: "The tendency to privilege the notion of female experience... can make for a too easy and uncritical assumption of identity between all women." The flaw in this process and its effect on Rich's poetic language is that most of Rich's best poems do not experience directly. The poem "Diving into the Wreck" does not describe a real experience but an imaginary one. It is a lyrical "I" speaking, which results in the production of the representative fable. 
The fable fails to take into account individual experience, for example, black experience and working-class experience. Judgement should be made in terms of gender, colour and class, which are central to the experience of individual women, for, in truth, the "typical" woman poet does not exist.
Addressing the Issues - Unfair Criticism of Adrienne Rich?
I am not sure any of this criticism is entirely justified, especially when considering the range of Rich's poetry. It is worth mentioning that Rich demonstrates considerable concern in her political poem, "Culture and Anarchy" for individual women, both black and white, middle-class and poor working-class. Clearly and naturally, in Diving into the Wreck she began from her own experience, but as her knowledge and awareness developed, so her sensibilities were increasingly involved, and her poetry embraced these vital concerns.
It is, of course, a valid concern for feminists that individual experience should be acknowledged and that a white, middle-class feminism would be unjust. To be fair, Montefiore qualifies her criticism by stating:
"The gap between experience and language is, after all, a philosophical problem that applies to all speakers whether they know it or not."
Adrienne Rich Challenged the Political and the Personal
What is without doubt is that Rich’s work pushed the boundaries of militant lesbianism. As Tom Payne in “Adrienne Rich, a woman outside the law,” quotes from a 1980 essay, “Compulsory Heterosexuality and the Lesbian Experience”: 
“… women should allow “the search for love and tenderness … to lead toward women”.
“If that has come to define her,” says Tom Payne, “she hasn’t shrunk from the definition: 'The split in our language between ‘political’ and ‘personal’ has, I think, been a trap,' she said as late as last year, in a clear refusal to mellow.”
Her son, Pablo Conrad, stated that his mother had died from complications from long-term rheumatoid arthritis.
Sources:
·      Williamson, Marcus, “Life in Brief, Adrienne Rich Poet,” “i” newspaper, 30 March 2012.
·      Rich, Adrienne, The Fact of a Doorframe, W.W. Norton, N.Y. London, 1975.
·      Montefiore, Jan, Feminism and Poetry, Pandora Press, London, 1987.


Sunday, 26 March 2017

Mothering Sunday - What Mothers Are All About!



Writer and poet Pam Brown says, “Women feel guilty to sit down and do nothing. Usually they are spared this emotion.” 

This is true, but Birthdays and Mother’s Day are different. On these special occasions, enjoyment is mandatory and guilt is banned.

Mum's Special Days
Years ago, in my own childhood, paste brooches fashioned into the word “Mother” with shiny stones were popular for mothers' birthday presents. They were priced to suit a child’s pocket money, and the child would feel s/he was giving Mum a wonderful and valuable gift! Nowadays, of course, gifts are likely to be more sophisticated than this, but the old tradition of sparing Mum the daily grind of cooking and housework by taking on some of her chores still holds good.

It’s claimed that the tradition of celebrating Mothering Sunday dates back to the 16th century. A young girl in service would bake a Simnel cake to take home to her mother on her day off. The Simnel cake was a fruit cake, rather similar to a Christmas cake. On top would be 11 blobs of marzipan for 11 disciples, excluding sneaky Judas who fell out of favour for betraying Jesus! Due to this tradition, Mothering Sunday has also been known as Simnel Sunday.

There is a legend about a married couple called Simon and Nell. They had a row about whether the Mothering Sunday cake should be baked or boiled. They solved their disagreement by doing both, so the cake was named after both of them: SIM-NELL = Simnel. 

Tender Quotations About Mothers
“The God to whom little boys say their prayers has a face very like their mother’s.” ~ James M. Barrie, Peter Pan, 1915.
“God could not be everywhere, so therefore he made mothers.” ~ The Talmud.
“The joys of parents are secret, and so are their griefs and fears.” ~ Francis Bacon, Essays, 1925.
“If I were damned of body and soul, / I know whose prayers would make me whole, / Mother o’ mine, O mother o’ mine.” ~ Rudyard Kipling, The Light That Failed, 1891.

Uncomfortable Truths About Having Children?
“Parents love their children more than children love their parents.” ~ Auctoritates Aristotellis: a compilation of medieval propositions.
“Children begin by loving their parents; after a time they judge them; rarely, if ever, do they forgive them.” ~ Oscar Wilde, A Woman of No Importance, 1893.
“Parents learn a lot from their children about coping with life.” ~ Muriel Spark, The Comforters, 1957.
“The thing that impresses me most about America is the way parents obey their children.” ~ Edward VIII, 5 March, Look, 1957.

Ironic Observations on Mothers and Children
“Children aren’t happy with nothing to ignore, / And that’s what parents were created for.” ~ Ogden Nash, “The Parent,” 1933.
“Oh, what a tangled web do parents weave / When they think their children are na├»ve.” ~ Ogden Nash, “Baby, What Makes the Sky Blue?” 1940.
“No matter how old a mother is she watches her middle-aged children for signs of improvement.” ~ Florida Scott-Maxwell, Measure of my Days, 1968.
“Mother always said that honesty was the best policy, and money isn’t everything. She was wrong about other things too.” ~ Gerald Barzan.

The Sweetest Verse Ever Written to Motherhood
The following verse was written by Alice Meynell, who lived from 1847 to 1922. It was a heart-stopping moment when a Victorian poetry book fell open at this page, by chance, revealing this little poem, called “Maternity.” There is a strange and haunting beauty in its sadness.
One wept whose only child was dead, / New-born ten years ago. / “Weep not; he is in bliss,” they said, / She answered, “Even so, / Ten years ago was born in pain / A child, not now forlorn. / But oh, ten years ago, in vain, / A mother a mother was born.”

Actual Date for Mothering Sunday May Depend on Calendar Anomalies – and Your Location
Mothering Sunday is celebrated on the fourth Sunday of Lent. Lent runs from Ash Wednesday to the day before Easter Sunday and, therefore, Mother’s Day is celebrated on a different date each year. Sometimes it’s in March and sometimes in April.
The United States have a different festival which is not historically related to the UK Mothering Sunday.

Sources:

3,500 Good Quotes for Speakers, Ed. Gerald F. Lieberman, Thornson's Publishers Ltd., 1984.
The Little Oxford Dictionary of Quotations, Ed. Susan Ratcliffe, Oxford University Press, 1984.
Pocket Treasury of Great Quotations, Readers' Digest, 1978.
A Woman's Notebook, Exley Publications, Undated.
Victorian Women Poets, An Anthology, Eds: Angela Leighton and Margaret Reynolds, Blackwell, Oxford, UK, Cambridge, USA, 1995.


Friday, 24 March 2017

What's the Connection Between Writing and a Game of Chess?


Saussure on Language - Limited Boundaries

Ferdinand de Saussure (1857-1913) is widely held to be a father of twentieth century linguistics. He says: “Language is a system based entirely on the opposition of its concrete units,” and this leads him to believe that units do not have value except within the system to which they belong. They have value only:

“…from the simultaneous presence of other units.”

To be of value, the unit must function and establish its role within the system.

This leads on to Saussure’s conviction that no thing has intrinsic value. His example is that “…chess pieces change in value according to the moves that are made.” By this, he means that the pieces are the internal grammar of the set, taking on a diachronistic (ie. historical) role within the synchrony (the now) of the game. This can be applied to any other set, for example, language.

Saussure's Linguistics - Signifier and Signified

The most obvious point is that a book or a symphony is not a chess-set.

As Stuart Sim says, in his essay on Jacques Derrida:

“…structuralist criticism also blurs the distinction between the aesthetic and the non-aesthetic.”

Functional value might apply to the piece in the chess set, but that is not a sufficient condition for aesthetic experience, and, therefore, for aesthetic value. (Although - if the chess set were beautifully carved, this might then be true.)

Further, Saussure’s structuralism has no place within its limited boundaries to accommodate and recognise, for example, poetry’s creative energy.

From his analysis of words, Saussure produces three notions:
  • The signified, which is the mental concept.
  • The signifier, which is the sequence of sounds related to the concept.
  • The sign, which is the union of signified and signifier.

The relationship of the signifier to the signified is arbitrary; meaning it is agreed upon by a linguistic community. Therefore: “Signs function through their relative position” and from this conclusion the judgement of their value is derived.”

Criticism of Saussure by Jacques Derrida

All of this is logical in terms of understanding structure, but is attacked by Jacques Derrida as sterile as far as aesthetic value is concerned.

“Form fascinates when one no longer has the force to understand force from within itself.”

Derrida means that Saussure’s theory tells us nothing about aesthetic value, the psychological or social aspects of novels, the drama of a great painting, the ineffableness of music.

“It is,” says Derrida, “a tyranny of form…which is held to inhibit the creative imagination.”

While Saussure insists on combining words according to the rules of syntax, Derrida breaks with this tradition. Derrida allows language to develop in new ways, creatively, aesthetically and, at least in theory, valuably. “Deconstruction relies heavily on this notion of paradigmatic relation.” Derrida and his followers make extensive use of punning and wordplay. This suggests: “a much more random motion for thought.”

Saussure argues that complications would arise through paradigmatic relations, causing our common language to break down, but this seems unlikely. Derrida says: “It (meaning structuralism) classifies and corrects rather than interprets or creates.” Derrida derides the interior design of the structuralist movement with what he describes as: “…the joyous affirmation of the play of the world and of the innocence of becoming, the affirmation of a world of signs without fault, without truth and without origin, which is offered to an active interpretation.” Structuralism imposes form rather than discovers it.

Stuart Sim and the Limitations of Saussure's Theory

Stuart Sim makes a strong criticism of Derrida’s extreme opposition to Saussure. He accepts the limitations of Saussure’s theory of reducing everything through wholeness, self-regulation and transformation in order to determine value. However, he also finds inadequacies in Derrida’s theory. “In Derrida’s scheme, meaning is endlessly being produced and just as endlessly being erased, so that there are no fixed points of reference.” This puts more pressure on the reader to interpret, so that: “Value judgements of the traditional kind become impossible,” and so, in Sim’s opinion, this isolates readers.

Sim asserts: “Reference points can only be jettisoned after they have been learned and absorbed.” It seems that we need Saussure’s structuralism to give us reference points to guide us, because: “…it still generates illuminating data about the internal relations of texts,” and this is Saussure’s main intention of determining value.

Saussure's structuralism seems to be a kind of formalism, and it is argued by many that this approach is too narrow to cover all the types of aesthetic values and qualities, like the psychological insight of Shakespeare, and the beauty of nature, music and paintings.

Aesthetic value, as a subjective quality that might, perhaps, lead to objectivity through Kantian theory, cannot be confined within Saussure’s account.

Sources:

"Structure, sign and play in the discourse of the human sciences," Jacques Derrida, Art Context and Value, Ed: Stuart Sim, The Open University, 1992.

Literary Theory, Jonathan Culler, Oxford University Press, Oxford, New York, 1997.

Positions, Jacques Derrida, Translated and Annotated by Alan Bass, The University of Chicago Press, 1972.

"Structuralism and post-structuralism," Stuart Sim, Philosophical Aesthetics, Ed: Oswald Hanfling, Blackwell Publishers in association with OUP, 1992.

"Introduction to the structural analysis of narrative," Roland Barthes, Art, Context and Value, Ed: Stuart Sim, The Open University, 1992.

Thursday, 23 March 2017

Bertrand Russell - Author of History of Western Philosophy

   


It's said of him that he never wrote an ugly sentence in his life!

Bertrand Russell was also a brave supporter of those unable to defend themselves against authority and the ruling dogma of the time, for example, he was committed to helping conscientious objectors and twice was sent to jail for his activism.

"The first war made me feel it just wouldn't do to live in an ivory tower," said Bertrand Russell in an interview conducted on 4 March 1959 by the BBC TV programme Face to Face with John Freeman. 

Academics, Russell said, could not remain cut off from the real world. It was the brutal brush with the realities of the 1914-1918 war that propelled the great man into turning away from traditional philosophy within the confines of academic life, and into becoming an activist and a revolutionary, committing himself wholeheartedly to social reform and politics.
Early Influences
Bertrand Russell was born in 1872 in Monmouthshire in Wales to a wealthy, aristocratic family. He became drawn to philosophy, logic and mathematics, eventually becoming a fellow at Cambridge University. In the programme, Russell talked of what first provided him with the incentive to study mathematics. He named Euclid, known as the "Father of Geometry" and Russell said that this was the "loveliest stuff I had ever seen in my life."
Progression from Academia to Activism
With age, Bertrand Russell had become more radical, said author, Tariq Ali in "The Great Experiment." Finally, abstract thought progressed to direct action and Russell was thrown out of Trinity College, Cambridge during WWI for his pacifist activities and served the first of his two jail sentences. Later, in 1918, he was sent to Brixton Prison for six months for trying to incite the US to enter the war in support of Britain.
During the 1950s, broadcasting made national celebrities out of scholars and provided them with a platform on which to preach their sometimes radical views. Running a good and decent society was uppermost in the minds of many great philosophers, reformers and thinkers such as Bertrand Russell. He campaigned tirelessly for peace and protested how he deplored the thought of nuclear war.
Some telling insights into his character were portrayed on the BBC4 programme of 8 August 2011. Philosopher Roger Scruton pointed out that Russell never wrote an ugly sentence in his life and that for him, the English language was a plastic material that he put to his own use whenever he needed it. A further clip from the 1959 BBC TV programme depicted Russell declaring how he could not bear to think of hundreds of millions of people dying in agony simply because the rulers of the world were stupid and wicked.
The Conflict Between Science and Theology
In the Preface to his History of Western Philosophy, a wonderfully accessible and enlightening overview of the subject, Russell says: "Philosophy, from the earliest times, has been not merely an affair of the schools, or of disputation between a handful of learned men. It has been an integral part of the life of the community, and as such I have tried to consider it." Russell never wavered from that conviction.
Speaking of science in his History of Western Philosophy, Russell says: "Science tells us what we can know, but what we can know is little, and if we forget how much we cannot know we become insensitive to many things of very great importance."
On the other hand: "Theology induces a dogmatic belief that we have knowledge where in fact we have ignorance, and by doing so generates a kind of impertinent insolence towards the universe. Uncertainty, in the presence of vivid hopes and fears, is painful, but must be endured if we wish to live without the support of comforting fairy tales."
Philosophy - a No Man's Land
His aim, as a philosopher, was "to teach how to live without certainty and yet without being paralysed by hesitation." For Russell, philosophy was the "No Man's Land" in between science and theology, and was exposed to attack from both sides.
The great humanitarian, Bertrand Russell. showed us how to try to reconcile these disparities by his own example, as an intellectual, a sensitive, a trailblazer and a true man of the people. He won the Nobel Prize for Literature in 1950 and was a member of the famous Bloomsbury set along with social reformer John Maynard Keynes and Virginia Woolf. He was happily married and credited his wife, Patricia, for supporting him and for assisting him in his research for his History.
Bertrand Russell died on 2 February 1970.

·      Great Thinkers in Their Own Words, "The Great Experiment" BBC 4, 8 August 2011, 21.00pm.
·      Face to Face with John Freeman, BBC Television, 4 March, 1959.
·      History of Western Philosophy, Bertrand Russell, Routledge Classics, 2009, originally published by George Allen & Unwin Ltd. London, 1946.