30 Apr

Logic by Any Other Name

Book Review: Logicomix: An Epic Search for Truth by Apostolos Doxiadis and Christos Papadimitriou

I heard about this book via friend who thought I might be interested in learning more about logic and I finally decided to get it from the library a couple of weeks ago. Logicomix is a graphic novel about Bertrand Russell who was one of the first mathematicians/philosophers to devote himself to the study of logic as the underpinnings of math and philosophy.

Logicomix has several narrative threads: it is a frame story with a meta component, which sounds ridiculous, but is actually quite easy to understand thanks to the artistic conventions used. The book opens with one of the authors, Apostolos, discussing the somewhat crazy decision to discuss logic, of all topics, in graphic novel format. Apolostos introduces his creative team and his friend Christos who is responsible for injecting a little more logic into the narrative. The authors discuss some general ideas for the narrative while walking through Athens (where they work). Then, the frame of the main story is introduced. The reader first meets Russell when he is in the United States (Russell was English–the grandson of a Prime Minister, in fact) to speak to a group of isolationists who are protesting to keep the US out of World War II. Russell agrees to advise the protestors by discussing logic, providing the frame for him to narrate his life and achievements to date. This is occasionally interrupted by the meta layer of the narrative, in which the authors discuss a controversial choice or attempt to clarify certain things for the readers. Russell sketches an outline of his early life, his work and frustrations in university, his quest to understand and build upon the “giants” of the field, his personal life, and his publication of Principia Mathematica with Alfred Whitehead. The narrative also includes some very basic introductions to logical concepts, like set theory.

Graphic novel is an interesting narrative choice for discussion the foundations of logic. I expect that this medium was chosen because it is a way to connect readers with a topic they might not have otherwise investigated and because it is an effective way to introduce readers to Russell as a person in addition to some of his ideas. A book on logic and Russell’s life would probably be too dry for most readers, but Logicomix manages to straddle entertaining and informative quite well. Personally, although I enjoyed Logicomix, I think I am one of those odd people who would probably prefer the dry, no-pictures text version of learning about logic. It was hard for me to remember who the major logicians were by sight (they would pop up at conferences and such) and I don’t feel like I really got that much logic out of it. However, I will admit that my dissatisfaction with the amount of actual logic may be because I am already casually familiar with concepts like set theory, which Russell explains is based on Boole’s work. And any good librarian knows about Boolean operators, so this was not one hundred percent new.

Despite all that, I did learn some logical concepts from reading Logicomix. Russell was obsessed with the concept of mathematical concepts requiring concrete definitions and rules. He felt that there was no way to move forward with mathematics until its foundations were strong and definite. This lead directly to his work on Principia Mathematica, which occupies a significant section of the narrative. Set theory was what Russell saw as the key to mathematics. Sets are groups of objects and the way sets are organized and understood is what Russell focused on. Russell is later criticized by his student, Wittgenstein, who claimed that all Russell accomplished was to establish a series of tautologies. Wittgenstein later went to work on logic as it relates to semantics (at least, that is how the text made it sound); he also expresses in the novel, “The meaning of the world does not reside in the world,” and seemed to develop a somewhat mystical bent in his work. Russell and Wittgenstein’s works also lead to major philosophical players like Gödel. There is also an interesting (but somewhat too briefly covered for my taste) treatment of these philosophers working in Europe leading up to World War II. Logicians were divided along pro and anti-Nazi lines and some of them used their work to justify the Third Reich and the extermination of the Jews, which I found alarming.

Finally, an overt theme of the work is the intersection of logic and madness. The authors discuss the concept throughout the work and they seem to conclude that a certain degree of madness seems to be inherent for people interested in logic. I can’t recall if the text specifically alludes to this, but this link seems to suggest that people who have turbulent minds are more likely to want to impose order on the world around them, which seems to be the case for Russell. Ultimately, both Russell and Wittgenstein come to the conclusion that while logic is important, it isn’t everything. Wittgenstein states that “The things that cannot be talked about logically are the only ones which are truly important” and Russell explains that human life isn’t logical, so people should not use logic to justify things like the Nazi regime, for example. Leaving the story here, as the authors point out in their meta section, makes it sound like logic was a failure: Russell and Wittgenstein admit that it isn’t everything, and Continental logicians are using it to kindle a genocide. However, one of the authors, Christos points out that logic actually won the war. People like Alan Turning leveraged it to create early computers and crack the Nazi codes, which of course lead to modern computing, et. al.

I enjoyed reading this and I will admit it was quite interesting. It was cool to read about a specific slice of history in comic book format because it gives you a better sense of the period (showing the aesthetics, etc.) and it was probably easier to follow than starting out cold with a textbook on logic. Overall, it made me want to read a lot more about logic, set theory, and Bertrand Russell, which is probably the main aim of the book. In which case, it can definitely be considered a success.


21 Apr

Scientology, Comparative Religion, and Fun with Cults

Book Review: Going Clear: Scientology, Hollywood, and the Prison of Belief by Lawrence Wright

Going Clear: Scientology, Hollywood, and the Prison of Belief by Lawrence Wright

Going Clear cover

There is so much to say about this book that it’s hard to know where to begin. I love reading about cults/people who survived cults/wacky religious beliefs and the rest, but this is my first read on Scientology. Up until this point, my main exposure to the subject was via South Park (I’m not proud). Going Clear spans nearly 100 years of history, beginning with L. Ron Hubbard’s birth in 1911 and ending with Paul Haggis’ (the work’s protagonist, such that it can be said to have one) departure from Scientology and the subsequent uproar in 2010-2011. This book is packed with information and there are a lot of people who were interviewed and who played parts in the narrative (it has more characters than a George R. R. Martin novel). Some of the people involved are introduced early in the book as young people involved in Scientology and show up again later as adults, which I found hard to keep track of–I didn’t know I’d have to manage all the people!–but I don’t think you need to remember exactly who everyone is (other than a few power players) to appreciate the absolute insanity of a lot of the things that happen.

Going Clear is meticulously researched. It draws on interviews with lots of current and former Scientologists, court documents, medical records, and the writings of L. Ron Hubbard and other parties. The book is also peppered with footnotes to the tune of “[person’s name]’s attorney denies that X happened” and “The church denies that [person] ever did Y,” which makes one wonder what kinds of behavior that anyone’s attorney would admit to, but that is another matter. The title of the book, Going Clear, refers to the first step in being a Scientologist. When one becomes “clear,” one is free of malicious engrams and is able to work towards being an Operating Thetan (OT). Various people throughout the book are described by their Scientology levels; OT VIII is the highest level that anyone other than Hubbard has ever had access to (Hubbard supposedly penned several more levels, but no one has seen them). Operating Thetans are supposed to have amazing mental powers that can prevent sickness, bend others to one’s will, and basically a certain level of telekinesis. At least, OT levels are described this way. There is as yet no one on the record demonstrating these amazing powers, which of course makes one question why people keep on believing in it, but of course, we could ask such questions about any number of movements.

The book opens with Paul Haggis, that archetypal, directionless young person of the 1970’s who finds Scientology. People like Haggis were attracted to Scientology because of its idealism, they state that they’re working toward “A civilization without insanity, without criminals and without war, where the able can prosper and honest beings can have rights, and where Man is free to rise of greater heights,” as stated by Hubbard himself. This narrative that Scientology is actively working to improve the world seems at odds with basically everything that happens to individual Scientologists in the book, and yet, they all kept stating that they were in it for this ideal; they thought they were really helping. Haggis is the bread in this Scientology sandwich. After his introduction, the reader doesn’t hear about him again until much later in the book when he begins questioning Scientology.

L. Ron Hubbard’s (the L is for Lafayette) early years, when examined from the perspective of Scientology as it is today, are quite revealing. Wright traces the development of some of the themes of Scientology back to Hubbard’s youth, which I think is one of the most interesting aspects of the book. Analyzing modern “religions” and charismatic leaders is so different from tracing the history of someone like the Prophet Muhammad because there is actually a record of what people did and one can draw conclusions about how that influenced their later work. One of the formative experiences of Hubbard’s life was traveling by boat from Seattle to Washington D.C. via the Panama Canal. Hubbard was taken in by Commander Joseph C. “Snake” Thompson on the trip, who was “of the US Navy Medical Corps. A neurosurgeon, a naturalist, and a former spy, Thompson made a vivid impression on [Hubbard].” Thompson also schooled Hubbard on Freudian theory, which doubtless had an impact on Hubbard’s later preoccupation with pyschiatrists and psychologists. There are so many anecdotes (and fabrications, which Wright compares to evidence and accounts from other people) about Hubbard’s early life  that it is difficult to choose what to discuss in a short review, but I will mention that Hubbard briefly served in the US Navy during World War II. He insisted he was a hero and I’m sure this also was a part of his choice to later make Scientology a maritime venture. He was also connected with several people on Hollywood, and it seemed that he was fascinated with society there, but he never made it big, which I think was also a factor in the later choice for Scientology to court celebrities so seriously.

Dianetics was Hubbard’s first effort and producing a work that would define a movement. It quickly became popular because it capitalized on the public’s interest in psychology and psychotherapy, but it supposedly offered people the tools to treat themselves without any actual academic or scientific grounding. Although its popularity burned brightly, it burned out quickly when people realized that Dianetics didn’t actually enable them to do fantastical feats with mental powers. Hubbard, an autocrat at heart, decided that Dianetics had gotten out of hand, and choose to rebrand it as Scientology. He is quoted as saying “I’d like to start a religion. That’s where the money is.” Shortly after Scientology began, Hubbard moved to England with his family (well, his new family, Hubbard had three wives and seven children throughout his life). Soon, Hubbard became paranoid that “British, American, and Soviet governments were interested in gaining control of Scientology’s secrets in order to use them for evil intentions.” To combat this, he bought three boats, gathered up his staunchest believers (who all signed billion year contracts, yes, billion since Scientology subscribes to reincarnation) and founded the Sea Org, which came to be what is essentially Scientology’s clergy. The Sea Org is when, it seems to me, that the real abuses of power began. Parents were separated from their children, abandoned at various ports, and in one case, representatives were caught up in a popular uprising in Morocco. At this time, many of Scientology’s procedures were codified, like the RPF rundown, which involved locking up a dissenter in a room with no contact for several weeks. The practice later evolved to include making such people stay in confinement for years, in some cases, and do labor while there.

There are a lot of tragic events described in Going Clear, but I want to spend some time looking at Scientology from a comparative religion perspective, with a focus on similarities between Scientology and Mormonism (full disclosure: I was raised Mormon). Later in the history of Scientology, when they were back on land, Hubbard was working to get a film made. The script was shopped around and an offer for $10 million came in (at the time, a record sum for a script purchase). Upon investigation of the buyers, they learned that the  buyers were mormons and “Hubbard figured that the only reason Mormons would buy it was to put it on the shelf,” which is probably true. I find it interesting that Mormons would want to suppress a Scientologist message, considering that the movements really have a lot in common as modern religious movements. There are a lot of parallels to be found between Joseph Smith (the founder of Mormonism) and L. Ron Hubbard. Smith was a known huckster and treasure hunter before starting Mormonism, as Hubbard was a prolific science fiction writer before Scientology–both had a flair for the fictitious. Hubbard also took multiple wives (to say nothing of mistresses) without divorcing, although a few wives isn’t much compared to Smith, they are both outside cultural norms. I would also make the argument that Scientology’s doctrine of spirits being sent to Earth as punishment by a more powerful force has some parallel to Mormonism’s concept of there being a “war in heaven,” which Satan lost and God won. Except in the case of Mormonism, the losers weren’t sent to Earth for punishment, they went straight to hell. Both movements also have a period of being on a journey early in their  history. The Mormons, of course, were hounded out of New York and across the Midwest, finally taking a long trek to what is now Utah to escape persecution. Hubbard sailed the Mediterranean and Carribean for several years with his Sea Org to escape what he perceived as persecution. Although the early periods have a lot in common, I will admit that the later histories diverge. Mormonism doesn’t have the forced labor of the RPF (although young people are required to serve missions under extremely spartan conditions) and it also seems to have found a broader appeal than Scientology. However, as comparative cases they are interesting to consider in the context of the development of modern, American religions.

Although there are many differences between contemporary Mormonism and Scientology, some of the tactics they use have similar roots. One line from Going Clear regarding a Sea Org member who wanted to leave explained, “Most of those who fled were torn by conflicting emotions. On the one hand, they were often frightened, humiliated, and angry. They desperately wanted a life outside the organization.” Many people who leave Scientology quickly realize that they don’t know much of the real world, and many of the people who joined as young people or who were born into the religion lack a formal education and haven’t graduated high school (which reminds me of fundamentalist Mormons–the ones that practice polygamy and live in compounds). Scientology is described as being completely consuming. While Mormonism allows people to have lives outside of church, they pack the week so full of church functions that people often find it difficult to do much else, it truly can be difficult to figure out what one’s life is after the organization. Another tactic used by Scientology is “disconnection,” which is the practice of encouraging Scientologists to cut themselves off from anyone or anything that isn’t related to Scientology. This ensures that Scientologists are so emotionally and socially invested that leaving involves a total social suicide. Mormons operate in similar ways. As the good people of Reddit’s exmormon community will tell you, families do disown members who leave Mormonism with alarming frequency.

Comparing Mormonism and Scientology is both part of my fascination with cults and also a way of validating my own experiences. Something about seeing similar tactics documented in other cults (I will go ahead and call it a cult) makes me feel a little less foolish. Obviously these strategies work. We have seen all sorts of movements rise and fall and maintain zealous members using these strategies. Some parts of Going Clear hit close to home, but there were just as many things totally outside of my experience that were absolutely tragic. It’s hard to know what to write about this book because there is just so much to tell; so many stories, so many lives ruined or people’s emotions and sense of self destroyed. This is probably not my best review because I did react very emotionally to this book. I appreciate non-fiction work on religious movements like some people are into horror. It produces that “can’t look away” fascination. I marked a lot of sections in this book that I wanted to talk about, but instead I’ll leave you with this. Be rational for your own self. Be compassionate to other people and then maybe they won’t feel such strong needs to find meaning and acceptance in cults. Read this book because you will be horrified and sad and feel like you want to punch someone.

14 Apr

In the Kiddie Pool

Book Review: The Shallows: What the Internet is Doing to Our Brains by Nicholas Carr

The Shallows book cover

The Shallows cover

I wanted to read The Shallows because, like the majority of people in my generation (or at least, among those in my generation I talk to), I spend a huge amount of time online or otherwise connected. I was skeptical that being so involved in digital life was making me stupider (as the title implies). Now having read the book, I think that the premise is less about how we’re becoming stupid, although I think Carr does convey that sentiment at points, and more about how technology shapes the way we think. Humans mold themselves to the available tools, rather than the tools to the humans, it seems.

The central thesis of The Shallows seems to be that computers have changed our behavior in a fundamental way. The way that we learn, remember, and retrieve information has been altered thanks to widespread computer use. Or, to quote Nietzche–as Carr does after relaying an anecdote involving Nietzche and a typewriter–, “Our writing equipment takes part in the forming of our thoughts.” To support this claim, Carr spends the initial portion of the work discussing neuroplasticity and working through a history of other technologies that have changed the way humanity uses their minds. Carr raises the point that studies show that the brain is both able and willing to reallocate neurons to new tasks, if those neurons aren’t being made use of elsewhere. He cites work showing that when someone becomes blind, that person’s brain reconfigures such that the area of the brain formerly given over to visual processing is put to use in auditory processing or other pertinent tasks. In fact, neurologist Alvaro Pascual-Leone’s (a researcher at Harvard Medical School) opinions are shared. He explains that neuroplasticity is one of the most important traits that humans have evolved. Carr states, “The genius of our brain’s construction is not that it contains a lot of hardwiring, but that it doesn’t,” i.e. that we’ve made it this far as a species because we can adapt well. My response to the fan fare over neuroplasticity was to wonder why the author seems to be decrying another step in the brain’s inevitable adaptation to our modern computing landscape.

There are a few fascinating examples of technological developments and how they changed humanity. One that I particularly enjoyed was a discussion on clocks and timekeeping. For much of the history of civilization, time was primarily kept only by the rise and fall of the sun, but in the Middle Ages, Christian monks decided that they needed more precision in their schedules, and as such, pushed for superior time keeping technology (superior to sun dials and water clocks). Eventually, every town had a clock and kept time by the bells ringing during the day, but it came to a point when that wasn’t enough either; people wanted absolute time precision. Of course, clocks were developed, soon pocket watches, and all the rest. Now, we think about the whole day in the abstract medium of hours, minutes, and seconds. Having the technology available made people change their habits. Some people saw that keeping accurate time was an improvement, and eventually everyone else standardized too. By presenting these historical anecdotes on technology, Carr draws an analogy between these instances of technology and our current matter: computers. He even states, “In large measure, civilization has assumed its current form as a result of the technologies people have come to use.”

After discussing technology in general, Carr goes on to discuss writing and reading. When the Greeks first started to use writing, Socrates complained about it, stating that it had some practical benefits, but it would not affect us for the better (sidenote: he then told those damn kids to get off his lawn and turn down that music). Something interesting that I didn’t know (but once I read it, seemed obvious) was that reading was originally only an out loud activity. Silent and solo reading were not things that people thought to do. Even though people started writing things down as an aid to memory or to communicate stories, people still only read in the same way that they had communicated for ages: with spoken word. It wasn’t until the middle ages that people started reading silently and methods of writing text (like using spaces between words) were developed to support silent reading. Carr argues that we are now at a point where reading is a feat of sustained attention and quiet effort. This is where Carr’s complaint about reading on computers comes in. Computers as a medium are inherently distracting due to the way that we navigate the text. Furthermore, “Research has shown that the cognitive act of reading draws not just on our sense of sight but also on our sense of touch. It’s tactile as well as visual.” I would be interested to see if there is any research on how the tactile sensation of reading is interpreted for readers of different generations. I feel like, when I close out other distractions, I can read just as well on the computer as I do with a book. I wonder if there is a generational divide in this issue. If the brain has as much plasticity as the reader is lead to believe in earlier chapters, would it not be possible that the brain can learn to get as much out of digital reading as analog reading?

There are a couple chapters in the middle of the book that strike me as rather self-indulgent. Take this statement, for example, “Despite years of hype about electronic books, most people haven’t shown much interest in them. Investing a few hundred dollars in a specialized ‘digital reader’ has seemed silly, given the ease and pleasure of buying and reading old-fashioned books.” Ah, yes, the simple allure of analog books, that ultimate argument against digital reading! You know, based on the ridiculous amount of statistics on this issue, I think I am going to have to disagree that e-books aren’t catching on. Carr also discusses the fact that some people predict social media conversations happening within e-books. One the one hand, I can see that being annoying, but as long as there is the option to disable it, I fail to see the problem. In some texts, I can even see it being beneficial. Readers could start discussions and connect with each other this way. In textbooks or technical books, readers might as each other questions. The future isn’t necessarily horrible, Mr. Carr!

Finally, we get to how the Internet is changing our brains. Inquiring minds want to know: what is the word on this? Carr characterizes the modern Web as a “high speed system for delivering responses and rewards … which encourage the repetition of both physical and mental actions.” He argues that we keep interneting because it stimulates our brains and bite-sized information chunks make us feel happy; it boils down to basic operant conditioning. Carr also states that the Internet keeps our brains distracted. The brain needs downtime away from highly stimulating environments to do deep thinking and refresh itself, but it’s hard to pull away from the computer because we feel rewarded when we use it. I do agree with this, but I also think there isn’t anyone who really disagrees with this. Even the most internet addicted among us (Redditors?) will agree that spending the entire day online results in feeling kind of bad at the end of it all. Everyone has to learn to moderate their own time online in order to get things done. That’s the nature of modern life. Carr also cites some work on attention and multitasking, making the case–again–that the desultory nature of reading online is making us dumb because we can’t remember anything. There is a case in which people were assigned a reading comprehension task, one with hyperlinks throughout and one without. The people with no hyperlinks understood the story they read on a deeper level because they didn’t get lost on tangents with the hyperlinks. Furthermore, the people who had the hyperlinks remembered less about everything they had read than the no-links group. In a similar study, a researcher found that readers understood less for every additional link in a text. I can see that this is a problem, just from my own experience. I find that if I click on links through a text and read all the links immediately, it is harder to understand what is going on. However, I think this problem can be solved quite simply by opening new links in a tab and reading things all the way through before going onto the next one. So, again, the tone seems somewhat alarmist to me, especially when there are so many easy ways to get around these problems.

Next, Carr considers the effects of “outsourcing” one’s memory to the Web. On this subject, I do agree with the author that this is a dumb idea. Some people take the approach that they don’t really need to remember things because everything is online. Carr brings up some interesting research on this subject, noting that “the very act of recalling a memory appears to restart the entire process of consolidation,” which is to say that when you remember something, your brain strengthens the neural pathways to the memory and you probably deepen your understanding of the issue by thinking about it again, but with new knowledge in your brain. I must agree with this based on my own experience. I find that the more I know, the more I can know. Remembering a lot of things allows more links between information to be formed, thus making me smarter. Treating the mind as an index to things online works in some ways (perhaps for things you want to learn later, or for incidental information), but the best course of action for actually being a more intelligent person is to use your damn memory! I also appreciated the William James quotation in this section, “The art of remembering is the art of thinking.” I like it.

Overall, The Shallows has discussions about some interesting research and I felt that it did make some valid points about the metacognition, but I thought the tone was needlessly alarmist. I don’t think people are becoming more shallow in their thinking as a whole, but I do believe we are in a transitional period in terms of how we view technology and its role in cognition and learning. The technology will change and we will adapt to it. In some ways it will be better, and in some ways it will be worse. Such is humanity. Should you read the book? If you like reading about technology and the brain, yes, you will likely be interested. I particularly enjoyed the beginning of the book because of these topics. The end of the book has some interesting modern research on attention, which I also appreciated. On the whole, I am ambivalent about The Shallows, but I would not say that I regret reading it (in between opening all the hyper links, checking email, and generally going to hell in a hand basket).

07 Apr

Every day the same, but different

Book Review: Every Day by David Levithan

Every Day cover

Every Day cover

I picked this book up from the library on a whim. I volunteer there twice a week, so I spend a lot of time walking past books, and this one caught my eye. The author wrote another book that a friend of mine has been telling me to read and the summary on the back sounded good, so I borrowed it.  I was glad I did because even though it is a “young adult” book and a quick read, I enjoyed it.

The premise of Every Day is that the protagonist, a 16 year old who has taken the name A, wakes up in a new body (of zir own age) every day. Ze (ze is a gender neutral pronoun) can “access” the  host body’s memories and generally tries to go about zirs day without disrupting the life of the body’s owner. A’s life has been like this for as long as ze can remember. Furthermore, A has no idea why or how this happens, just that it does. A also doesn’t know what zir original body is: boy or girl, straight or gay. A has experienced all types of genders and doesn’t feel anymore at home in one type of body than another. Each chapter of Every Day tells us what day A is on. The book opens with day 5994 with A inhabiting a boy named Justin. This leads A to Rihannon, Justin’s girlfriend, with whom ze immediately falls in love. On that day, A breaks zirs own rules and disrupts Justin’s life, skipping class with Rihannon to drive to the beach and get to know each other. The next day, A is desperate to meet Rihannon again. Luckily, A seems to stay within a relatively small geographical area so on any given day our protagonist isn’t too far away from the love interest. The book chronicles A’s efforts to meet her and get her to see A’s inner self, apart from the physical trappings. They deal with issues of attraction and sexuality and try to figure out what it means to be with someone who is a different person every day.

I felt that it had some strong themes that would be good for teenagers who are still trying to figure out who they are. Feeling like you’re a totally different person every day is not uncommon for a lot of  teenagers (or, let’s be real, 20-somethings) and Every Day plays with that concept quite literally. At one point, A tells the reader, “Part of growing up is making sure your sense of reality isn’t entirely grounded in your own mind” and I have to agree. You can always spot the mature children based on how aware they are of things that go on that have nothing to do with them. And from a perspective of advanced reality-awareness, being able to navigate the world around you without basing all your decision on your immediate feelings or hormone situation really is the secret to being a level-headed adult.

Another identity-related theme is our protagonists attitudes about sexuality. I know that not everyone is going to agree with this sentiment, but there is a part in the book where A expresses that zir preferences aren’t based on what sex organs people have, but on the person as an individual. Or, as I like to put it: love the person, not the parts. Again, I know that not everyone will feel this way, but I feel like for young LGBTQI (especially for the “questioning” part), the message that it’s not a big deal which gender the people you like are is an important one. It’s okay to just like people for themselves and not based on your considerations of how to have sex.

As a practically inevitable counterpoint to A’s genderless attraction preferences, ze is thrown into contact with some people who strongly disagree with those ideas. A ruminates on the family of one boy whose body he inhabits; the children are homeschooled in the extreme Christian way (not the cool, learn what you want and experience life way) and the mother goes berzerk when he catches her son (so it seems) kissing a girl–the beloved Rihannon. A remarks on the lecture ze received about “the sins of the flesh” and comments, “I want to tell [the mother] that ‘sins of the flesh’ is just a control mechanism–if you demonize a person’s pleasure, then you can control his or her life.” Speaking as an ex-Mormon, I find this to be totally true. Control of one’s sexuality is an all too common tactic that religions use to keep people down. Even though A feels this way, ze also expresses a lot of empathy for people who go to church. As a by product of zir life, A has been to all kinds of religious services. A emphasizes to the reader that religions have about 98% in common, and it’s that other 2% that everyone wants to focus on. Even though I am not a religious person, I liked that bit of perspective. It is a good point and I think that we do focus on the differences when we disagree with someone, rather than on the vast amounts we might have in common. And that’s really the point of Every Day. A wants us to focus on the commonalities of human experience as a way to come together, rather than dwell on the minute differences and let ourselves be dragged apart.

As a fan of science fiction and fantasy, I enjoyed the premise (a new body every day), but I did want there to be more to it. Of course, that would make it a dedicated genre novel, rather than more of a YA work. The way I see it, there are two ways to interpret A’s condition: either ze is some kind of “soul” that isn’t linked to a body, or A body swaps every day, with the essence of the host body going to A’s body somewhere. Based on A’s description of how the mind of zir host works (the host seems to remember the day how A wants him/her to remember it, A can access memories of the host’s life), the latter interpretation seems unlikely; however, it is the better launching point for telling an alternate perspective of this story. Imagine, A’s body somewhere waking up everyday confused and alarmed. Parents come in and ask “What’s wrong, Liam?” (or whatever A’s possible “real” name is). The guest consciousness panics, “Liam? Who’s Liam? My name is Ashley. Wait … who are you and WHERE AM I?” You’d get various levels of hysteria from different personalities. Frustrated, Liam’s parents seek professional help, seeing a new doctor every week it seems like. Every day, Liam is someone else and the people are so detailed. Liam is so young, where does he get these ideas? Even worse, Liam never recognizes his parents. Eventually, unable to cope, Liam’s parents send him to a psychiatric institution. Every day, the psych tech wakes Liam up and sometimes she’s frustrated and sometimes she laughs at him. He sees the doctors who ask, “Who are you today?” Every day, Liam is someone new. I think that is a story that would be fun to write, perhaps I will look into that, although it’s likely that the premise has been used before. Even though Every Day didn’t delve deep into the genre stuff, I still liked the system created around A’s talent, if you will. It was consistent and it was interesting. This book might be disappointing if you’re looking for serious science fiction or fantasy, but if you think the premise sounds interesting and you like young adult literature, you will probably enjoy this book.