G. K. Chesterton
Born	Gilbert Keith Chesterton (1874-05-29)29 May 1874 Kensington, London, England
Died	14 June 1936(1936-06-14) (aged 62) Beaconsfield, Buckinghamshire, England
Occupation	Journalist, Novelist, Essayist
Genres	Fantasy, Christian apologetics, Catholic apologetics, Mystery, Poetry
Influences Christianity, Catholicism, St. Thomas Aquinas, George MacDonald, William Blake, Charles Dickens, Robert Browning, Robert Louis Stevenson, Hilaire Belloc
Influenced C. S. Lewis, J. R. R. Tolkien, Franz Kafka, G. B. Shaw, Marshall McLuhan, Dorothy L. Sayers, Graham Greene, Evelyn Waugh, Jorge Luis Borges, David Dark, Gabriel García Márquez, Karel Čapek, Ernest Hemingway, Agatha Christie, Ronald Knox, Anthony Burgess, E. F. Schumacher, Orson Welles, Dorothy Day, Brian McLaren, R. A. Lafferty, Philip Yancey, Rich Mullins, Terry Pratchett, J. K. Rowling, Neil Gaiman, Gene Wolfe, Alan Watts, Don Miller, Garry Wills, Susanna Clarke, Carl Amery, Hannah Arendt, Slavoj Žižek, Aka Morchiladze

Gilbert Keith Chesterton, KC*SG (29 May 1874 – 14 June 1936) was an English writer.^[1] He published works on philosophy, ontology, poetry, plays, journalism, public lectures and debates, literary and art criticism, biography, Christian apologetics, and fiction, including fantasy and detective fiction. Chesterton has been called the "prince of paradox".^[2] Time magazine, in a review of a biography of Chesterton, observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."^[3] For example, Chesterton wrote "Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it."^[4]

Chesterton is well known for his reasoned apologetics and even some of those who disagree with him have recognized the universal appeal of such works as Orthodoxy and The Everlasting Man.^[3][5] Chesterton, as a political thinker, cast aspersions on both progressivism and conservatism, saying, "The whole modern world has divided itself into Conservatives and Progressives. The business of Progressives is to go on making mistakes. The business of the Conservatives is to prevent the mistakes from being corrected."^[6] Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify such a position more and more with Catholicism, eventually converting to Roman Catholicism from High Church Anglicanism. George Bernard Shaw, Chesterton's "friendly enemy" according to Time, said of him, "He was a man of colossal genius".^[3] Biographers have identified him as a successor to such Victorian authors as Matthew Arnold, Thomas Carlyle, John Henry Cardinal Newman, and John Ruskin.^[7]

Life[link]

Chesterton at the time of his engagement, 1898

Born in Campden Hill in Kensington, London, Chesterton was educated at St Paul's School. He attended the Slade School of Art in order to become an illustrator and also took literature classes at University College London but did not complete a degree at either. In 1896 Chesterton began working for the London publisher Redway, and T. Fisher Unwin, where he remained until 1902. During this period he also undertook his first journalistic work as a freelance art and literary critic. In 1901 he married Frances Blogg, to whom he remained married for the rest of his life. In 1902 he was given a weekly opinion column in the Daily News, followed in 1905 by a weekly column in The Illustrated London News, for which he would continue to write for the next thirty years.

According to Chesterton, as a young man he became fascinated with the occult and, along with his brother Cecil, experimented with Ouija boards.^[8] However, as he grew older, he became an increasingly orthodox Christian, culminating in his conversion to Roman Catholicism in 1922.^[9]

Chesterton early showed a great interest and talent in art. He had planned to become an artist and his writing shows a vision that clothed abstract ideas in concrete and memorable images. Even his fiction seemed to be carefully concealed parables. Father Brown is perpetually correcting the incorrect vision of the bewildered folks at the scene of the crime and wandering off at the end with the criminal to exercise his priestly role of recognition and repentance. For example, in the story "The Flying Stars", Father Brown entreats the character Flambeau to give up his life of crime: "There is still youth and honour and humour in you; don't fancy they will last in that trade. Men may keep a sort of level of good, but no man has ever been able to keep on one level of evil. That road goes down and down. The kind man drinks and turns cruel; the frank man kills and lies about it. Many a man I've known started like you to be an honest outlaw, a merry robber of the rich, and ended stamped into slime."^[10]

Chesterton was a large man, standing 6 feet 4 inches (1.93 m) and weighing around 21 stone (130 kg; 290 lb). His girth gave rise to a famous anecdote. During World War I a lady in London asked why he was not 'out at the Front'; he replied, 'If you go round to the side, you will see that I am.'^[11] On another occasion he remarked to his friend George Bernard Shaw: "To look at you, anyone would think a famine had struck England". Shaw retorted, "To look at you, anyone would think you have caused it".^[12] P. G. Wodehouse once described a very loud crash as "a sound like Chesterton falling onto a sheet of tin."^[13]

Chesterton usually wore a cape and a crumpled hat, with a swordstick in hand, and a cigar hanging out of his mouth. Chesterton had a tendency to forget where he was supposed to be going and miss the train that was supposed to take him there. It is reported that on several occasions he sent a telegram to his wife Frances from some distant (and incorrect) location, writing such things as "Am in Market Harborough. Where ought I to be?" to which she would reply, "Home."^[14] As a result of these memory problems and of Chesterton being extremely clumsy as a child, there has been speculation that Chesterton had undiagnosed developmental dyspraxia.^{[15][citation needed]}

Chesterton loved to debate, often engaging in friendly public disputes with such men as George Bernard Shaw, H. G. Wells, Bertrand Russell and Clarence Darrow. According to his autobiography, he and Shaw played cowboys in a silent movie that was never released.

Death[link]

Chesterton died of congestive heart failure on the morning of 14 June 1936, at his home in Beaconsfield, Buckinghamshire. His last known words were a greeting spoken to his wife. The homily at Chesterton's Requiem Mass in Westminster Cathedral, London, was delivered by Ronald Knox on June 27, 1936. Knox said, "All of this generation has grown up under Chesterton's influence so completely that we do not even know when we are thinking Chesterton."^[16] He is buried in Beaconsfield in the Catholic Cemetery. Chesterton's estate was probated at £28,389, approximately equivalent to £1.3 million in 2005.

Near the end of his life he was invested by Pope Pius XI as Knight Commander with Star of the Papal Order of St. Gregory the Great (KC*SG).^[17] The Chesterton Society has proposed that he be beatified.^[18]

Writing[link]

Chesterton in 1905 by photographer Alvin Langdon Coburn

Chesterton wrote around 80 books, several hundred poems, some 200 short stories, 4000 essays, and several plays. He was a literary and social critic, historian, playwright, novelist, Catholic theologian and apologist, debater, and mystery writer. He was a columnist for the Daily News, the Illustrated London News, and his own paper, G. K.'s Weekly; he also wrote articles for the Encyclopædia Britannica, including the entry on Charles Dickens and part of the entry on Humour in the 14th edition (1929). His best-known character is the priest-detective Father Brown, who appeared only in short stories, while The Man Who Was Thursday is arguably his best-known novel. He was a convinced Christian long before he was received into the Catholic Church, and Christian themes and symbolism appear in much of his writing. In the United States, his writings on distributism were popularized through The American Review, published by Seward Collins in New York.

Of his nonfiction, Charles Dickens: A Critical Study (1906) has received some of the broadest-based praise. According to Ian Ker (The Catholic Revival in English Literature, 1845–1961, 2003), "In Chesterton's eyes Dickens belongs to Merry, not Puritan, England" ; Ker treats Chesterton's thought in Chapter 4 of that book as largely growing out of his true appreciation of Dickens, a somewhat shop-soiled property in the view of other literary opinions of the time.

Chesterton's writings consistently displayed wit and a sense of humour. He employed paradox, while making serious comments on the world, government, politics, economics, philosophy, theology and many other topics.

Views and contemporaries[link]

Self-portrait of Chesterton based on the distributist slogan "Three acres and a cow"

Chesterton's writing has been seen by some analysts as combining two earlier strands in English literature. Dickens' approach is one of these. Another is represented by Oscar Wilde and George Bernard Shaw, whom Chesterton knew well: satirists and social commentators following in the tradition of Samuel Butler, vigorously wielding paradox as a weapon against complacent acceptance of the conventional view of things.

Chesterton's style and thinking were all his own, however, and his conclusions were often opposed to those of Oscar Wilde and George Bernard Shaw. In his book Heretics, Chesterton has this to say of Wilde: "The same lesson [of the pessimistic pleasure-seeker] was taught by the very powerful and very desolate philosophy of Oscar Wilde. It is the carpe diem religion; but the carpe diem religion is not the religion of happy people, but of very unhappy people. Great joy does not gather the rosebuds while it may; its eyes are fixed on the immortal rose which Dante saw."^[19] More briefly, and with a closer approximation of Wilde's own style, he writes in Orthodoxy concerning the necessity of making symbolic sacrifices for the gift of creation: "Oscar Wilde said that sunsets were not valued because we could not pay for sunsets. But Oscar Wilde was wrong; we can pay for sunsets. We can pay for them by not being Oscar Wilde."

Chesterton and Shaw were famous friends and enjoyed their arguments and discussions. Although rarely in agreement, they both maintained good-will toward and respect for each other. However, in his writing, Chesterton expressed himself very plainly on where they differed and why. In Heretics he writes of Shaw:

After belabouring a great many people for a great many years for being unprogressive, Mr. Shaw has discovered, with characteristic sense, that it is very doubtful whether any existing human being with two legs can be progressive at all. Having come to doubt whether humanity can be combined with progress, most people, easily pleased, would have elected to abandon progress and remain with humanity. Mr. Shaw, not being easily pleased, decides to throw over humanity with all its limitations and go in for progress for its own sake. If man, as we know him, is incapable of the philosophy of progress, Mr. Shaw asks, not for a new kind of philosophy, but for a new kind of man. It is rather as if a nurse had tried a rather bitter food for some years on a baby, and on discovering that it was not suitable, should not throw away the food and ask for a new food, but throw the baby out of window, and ask for a new baby.^[20]

Shaw represented the new school of thought, modernism, which was rising at the time. Chesterton's views, on the other hand, became increasingly more focused towards the Church. In Orthodoxy he writes: "The worship of will is the negation of will... If Mr. Bernard Shaw comes up to me and says, 'Will something', that is tantamount to saying, 'I do not mind what you will', and that is tantamount to saying, 'I have no will in the matter.' You cannot admire will in general, because the essence of will is that it is particular."^[21]

This style of argumentation is what Chesterton refers to as using 'Uncommon Sense' — that is, that the thinkers and popular philosophers of the day, though very clever, were saying things that were nonsensical. This is illustrated again in Orthodoxy: "Thus when Mr. H. G. Wells says (as he did somewhere), "All chairs are quite different", he utters not merely a misstatement, but a contradiction in terms. If all chairs were quite different, you could not call them "all chairs."^[22] Or, again from Orthodoxy:

The wild worship of lawlessness and the materialist worship of law end in the same void. Nietzsche scales staggering mountains, but he turns up ultimately in Tibet. He sits down beside Tolstoy in the land of nothing and Nirvana. They are both helpless — one because he must not grasp anything, and the other because he must not let go of anything. The Tolstoyan's will is frozen by a Buddhist instinct that all special actions are evil. But the Nietzscheite's will is quite equally frozen by his view that all special actions are good; for if all special actions are good, none of them are special. They stand at the crossroads, and one hates all the roads and the other likes all the roads. The result is — well, some things are not hard to calculate. They stand at the cross-roads.^[22]

"All healthy men, ancient and modern, Western and Eastern, hold that there is in sex a fury that we cannot afford to inflame; and that a certain mystery must attach to the instinct if it is to continue delicate and sane."^[23] In the middle of his epic poem The Ballad of the White Horse he famously states: <poem> For the great Gaels of Ireland Are the men that God made mad, For all their wars are merry, And all their songs are sad.^[24] </poem>

Another contemporary and friend from schooldays was Edmund Bentley, inventor of the clerihew. Chesterton himself wrote clerihews and illustrated his friend's first published collection of poetry, Biography for Beginners (1905), which popularized the clerihew form. Chesterton was also godfather to Bentley's son, Nicolas, and opened his novel The Man Who Was Thursday with a poem written to Bentley.

Chesterton faced accusations of anti-Semitism during his lifetime, as well as posthumously.^[25] In a work of 1917, titled “A Short History of England,” Chesterton considers the year of 1290, when by royal decree, Edward I expelled Jews from England, an edict not rescinded until 1655. In writing of the official expulsion and banishment of 1290, Chesterton writes that Edward I was “just and conscientious” a monarch never more truly representative of his people than when he expelled the Jews, “as powerful as they are unpopular.” Chesterton writes Jews were “capitalists of their age” so that when Edward “flung the alien financiers out of the land,” he acted as “knight errant,” and “tender father of his people.”^[26] In The New Jerusalem, Chesterton made it clear that he believed that there was a "Jewish Problem" in Europe, in the sense that he believed that Jewish culture (not Jewish ethnicity) separated itself from the nationalities of Europe.^[27] He suggested the formation of a Jewish homeland as a solution, and was later invited to Palestine by Jewish Zionists who saw him as an ally in their cause.

The Wiener Library (London's archive on anti-semitism and Holocaust history) has defended Chesterton against the charge of anti-Semitism: "he was not an enemy, and when the real testing time came along he showed what side he was on."^[28] Chesterton, like Belloc, openly expressed his abhorrence of Hitler's rule almost as soon as it started.^[29]

[edit] The Chesterbelloc

See Also G. K.'s Weekly.

Chesterton is often associated with his close friend, the poet and essayist Hilaire Belloc. George Bernard Shaw coined the name Chesterbelloc for their partnership, and this stuck. Though they were very different men, they shared many beliefs; Chesterton eventually joined Belloc in his natal Catholicism, and both voiced criticisms towards capitalism and socialism. They instead espoused a third way: distributism. G. K.'s Weekly, which occupied much of Chesterton's energy in the last 15 years of his life, was the successor to Belloc's New Witness, taken over from Cecil Chesterton, Gilbert's brother who died in World War I.

Literary legacy[link]

• Chesterton's The Everlasting Man contributed to C. S. Lewis's conversion to Christianity. In a letter to Sheldon Vanauken (14 December 1950)^[30] Lewis calls the book "the best popular apologetic I know", and to Rhonda Bodle he wrote (31 December 1947)^[31] "the [very] best popular defence of the full Christian position I know is G. K. Chesterton's The Everlasting Man." The book was also cited in a list of 10 books that "most shaped his vocational attitude and philosophy of life."^[32]
• Chesterton's 1906 biography of Charles Dickens was largely responsible for creating a popular revival for Dickens's work as well as a serious reconsideration of Dickens by scholars.^[33]
• Chesterton's novel The Man Who Was Thursday inspired the Irish Republican leader Michael Collins with the idea: "if you didn't seem to be hiding nobody hunted you out."^[34]
• Etienne Gilson praised Chesterton's Aquinas volume as follows: "I consider it as being, without possible comparison, the best book ever written on Saint Thomas...the few readers who have spent twenty or thirty years in studying St. Thomas Aquinas, and who, perhaps, have themselves published two or three volumes on the subject, cannot fail to perceive that the so-called 'wit' of Chesterton has put their scholarship to shame."^[35]

• Chesterton's column in the Illustrated London News on September 18, 1909 had a profound effect on Mahatma Gandhi. P. N. Furbank asserts that Gandhi was "thunderstruck" when he read it,^[36] while Martin Green notes that "Gandhi was so delighted with this that he told Indian Opinion to reprint it."^[37]

• Archbishop Fulton J. Sheen, author of seventy books, identified Chesterton as the stylist who had the greatest impact on his own writing, stating in his autobiography Treasure in Clay "The greatest influence in writing was G.K. Chesterton who never used a useless word, who saw the value of a paradox, and avoided what was trite."^[38]

• Canadian Media Guru Marshall McLuhan was heavily influenced by Chesterton; McLuhan said the book What's Wrong with the World changed his life in terms of ideas and religion.^[39]
• The author Neil Gaiman has stated that The Napoleon of Notting Hill was an important influence on his own book Neverwhere, and used a quote from it as an epigraph to that novel. Gaiman also based the character Gilbert, from the comic book The Sandman, on Chesterton.^[40]
• Argentine author and essayist Jorge Luis Borges cited Chesterton as a major influence on his own fiction. In an interview with Richard Burgin during the late 1960s, Borges said, "Chesterton knew how to make the most of a detective story."^[41]

List of major works[link]

• The Napoleon of Notting Hill (1904) text CSE.dmu.ac.uk
• Heretics (1905) ISBN 978-0-7661-7476-4 (Available from Project Gutenberg)
• Charles Dickens: A Critical Study (1906)
• The Man Who Was Thursday (1908) Manybooks.net
• Orthodoxy (1908) Doubleday, 1991. ISBN 978-0-385-01536-3 (Available from Project Gutenberg)
• The Ballad Of The White Horse (1911)
• Manalive (1912)
• Father Brown short stories (detective fiction)
• Eugenics and Other Evils (1922)
• Saint Francis of Assisi (1923), Doubleday, 1987. ISBN 978-0-385-02900-1
• The Everlasting Man (1925)
• Saint Thomas Aquinas (1933), Doubleday, 1974. ISBN 978-0-385-09002-5

	Poetry portal
	Saints portal

References[link]

Further reading[link]

• Ahlquist, Dale. G. K. Chesterton: Apostle of Common Sense (2003)
• Braybrooke, Patrick, Gilbert Keith Chesterton, 1922.
• Cooney, A., G.K. Chesterton, One Sword at Least, Third Way Publications, London, 1999. ISBN 0-9535077-1-8
• Coren, M., Gilbert: The Man Who Was G. K. Chesterton, Paragon House, New York, 1990.
• ffinch, M., G. K. Chesterton, 1986
• Kenner, H., Paradox in Chesterton, 1947.
• Ker, Ian (2011), G. K. Chesterton: A Biography, Oxford University Press, ISBN 0-19-960128-3
• Ker, Ian. G.K. Chesterton: A Biography (Oxford University Press; 2011)
• Lauer, Quentin, G.K. Chesterton: Philosopher Without Portfolio, Fordham University Press, New York City, New York, 1991 ISBN 0-8232-1199-1
• McLuhan, Marshall "G.K. Chesterton: A Practical Mystic" (Dalhousie Review 15 (4), 1936)
• McNichol, J., The Young Chesterton Chronicles, Book One: The Tripods Attack!", Sophia institute Press, Manchester, NH, 2008. ISBN 978-1-933184-26-5
• Paine, R., The Universe and Mr. Chesterton, Sherwood Sugden, 1999. ISBN 0-89385-511-1
• Pearce, J, Wisdom and Innocence – A Life of G.K.Chesterton, Hodder & Stoughton, London, 1996. ISBN 0-340-67132-7
• Sullivan, John, "G.K. Chesterton: A Centenary Appraisal", Paul Elek, London, 1974. ISBN 0-236-17628-5
• Ward, M., Gilbert Keith Chesterton, Sheed & Ward, 1944.
• Williams, Donald T. Mere Humanity: G.K. Chesterton, C.S. Lewis, and J. R. R. Tolkien on the Human Condition (2006)

External links[link]

Wikiquote has a collection of quotations related to: G. K. Chesterton

Wikisource has original works written by or about: G. K. Chesterton

Wikimedia Commons has media related to: G. K. Chesterton

Wikisource has the text of the 1911 Encyclopædia Britannica article Chesterton, Gilbert Keith.

• Portraits of G. K. Chesterton in the National Portrait Gallery (London). Retrieved 2010-10-28
• Archival material relating to G. K. Chesterton listed at the UK National Register of Archives
• The American Chesterton Society. Retrieved 2010-10-28
• Gilbert Magazine, a Chesterton journal. Retrieved 2010-10-28
• Parish Church in Beaconsfield where Chesterton is buried. Retrieved 2010-10-28
• Iain Benson (ed), "The Collected Works of G.K. Chesterton"
• G. K. Chesterton website, including etexts
• Works by G. K. Chesterton at Project Gutenberg
• Works in audio format from LibriVox. Retrieved 2010-10-28
• Works at Internet Archive. Retrieved 2010-10-28
• Works by or about G. K. Chesterton in libraries (WorldCat catalog)
• Works by G. K. Chesterton at Wikilivres. Retrieved 2010-10-28
• Works at the Online Books Page. Retrieved 2010-10-28

Clarence Darrow
Clarence Seward Darrow ca. 1922
Born	(1857-04-18)April 18, 1857 Kinsman Township, Trumbull County, Ohio
Died	March 13, 1938(1938-03-13) (aged 80) Chicago, Illinois
Cause of death	Pulmonary heart disease[1]
Alma mater	Allegheny College, University of Michigan Law School
Occupation	Lawyer

Clarence Seward Darrow (April 18, 1857 – March 13, 1938) was an American lawyer and leading member of the American Civil Liberties Union, best known for defending teenage thrill killers Leopold and Loeb in their trial for murdering 14-year-old Robert "Bobby" Franks (1924) and defending John T. Scopes in the Scopes "Monkey" Trial (1925), in which he opposed William Jennings Bryan (statesman, noted orator, and 3-time presidential candidate). Called a "sophisticated country lawyer",^[2] he remains notable for his wit and agnosticism, which marked him as one of the most famous American lawyers and civil libertarians.^[3]

Biography[link]

Upbringing[link]

Clarence Darrow was born in rural northeastern Ohio on April 18, 1857.^[4] He was the son of Amirus Darrow and Emily (Eddy) Darrow. Both the Darrow and the Eddy farms had deep roots in colonial New England, and several of Darrow's ancestors served in the American Revolution. Clarence's father was an ardent abolitionist and a proud iconoclast and religious freethinker, known in town as the "village infidel." Emily Darrow was an early supporter of female suffrage and a women's rights advocate. Clarence attended Allegheny College and the University of Michigan Law School but did not graduate from either institution. He was admitted to the Ohio bar in 1878. The Clarence Darrow Octagon House, which was his childhood home in the small town of Kinsman, Ohio, contains a memorial to him.

From corporate lawyer to labor lawyer[link]

Darrow began his career reading law in Youngstown, Ohio, where he was first admitted to the profession by Judge Alfred W. Mackey. He opened his first practice in Andover, Ohio, and then moved to Ashtabula, where he became involved in Democratic Party politics and served as the town counsel. In 1880 he married Jessie Ohl, and seven years later he moved to Chicago with his wife and young son, Paul. There, he worked for the city government as a lawyer and made a mark for himself speaking at Democratic rallies and other speaking engagements. He was a close friend and protege of Illinois Gov. John Altgeld and helped secure a pardon from the governor for the anarchists who were imprisoned for the Haymarket Square bombing. With Altgeld's help, Darrow became a corporate lawyer for the Chicago & Northwestern Railway Company, a major Midwestern railroad.^[5] In 1894 Darrow represented Eugene V. Debs, the leader of the American Railway Union, who was prosecuted by the federal government for leading the Pullman Strike of 1894. Darrow severed his ties with the railroad to represent Debs, making a financial sacrifice. He saved Debs in one trial but could not keep the union leader from being jailed in another.

Also in 1894, Darrow took on the first murder case of his career, defending Patrick Eugene Prendergast, the "mentally deranged drifter" who had confessed to murdering Chicago mayor Carter H. Harrison, Sr.^[6] Darrow's "insanity defense" failed and Prendergast was executed that same year. Among fifty defenses in murder cases throughout the whole of Darrow's career, the Prendergast case would prove to be the only one resulting in an execution.^[6]

Darrow became one of America's leading labor attorneys. He helped organize the Populist Party in Illinois and then ran for Congress as a Democrat in 1896 but lost to Hugh R. Belknap. In 1897 his marriage ended in divorce. He represented the woodworkers of Wisconsin in a notable case in Oshkosh in 1898 and the United Mine Workers in Pennsylvania in the great anthracite coal strike of 1902. He flirted with the idea of running for mayor of Chicago in 1903 but ultimately decided against it. That year he married Ruby Hammerstrom, a young Chicago journalist.

From 1906 to 1908, Darrow represented the Western Federation of Miners leaders William "Big Bill" Haywood, Charles Moyer, and George Pettibone when they were arrested and charged with the 1905 murder of former Idaho Gov. Frank Steunenberg. After a series of trials, Haywood and Pettibone were found not guilty and the charges were dropped against Moyer.

The American Federation of Labor then called on Darrow to defend the McNamara brothers, John and James, who were charged with dynamiting the Los Angeles Times building during the bitter struggle over the open shop in Southern California (21 employees had died as a result of the explosion). Darrow came to realize that the McNamara brothers were guilty but worked hard to have them acquitted. With his help, they were portrayed by the AFL as heroes to American workers, who contributed their hard-earned money to a McNamara defense fund. In November 1911, an orchestrated plot was launched by the defense to bribe jurors in the McNamara case.^{[according to whom?]} Darrow was at the scene of one attempted bribery, as one of his investigators was arrested handing money to one of the prospective jurors.^{[according to whom?]} With the case collapsing around him, Darrow convinced the brothers to change their plea to guilty. The plea bargain he helped arrange got them lengthy prison sentences instead of the death penalty, but he was accused by many in organized labor of selling the movement out.

Two months later, Darrow was charged with two counts of attempting to bribe jurors in both cases. He faced two lengthy trials. In the first, defended by Earl Rogers, he was acquitted. Early during the second trial Rogers resigned after a disagreement with Darrow over defense strategy; Darrow served as his own attorney for the remainder of the trial, which ended with a hung jury. A deal was struck in which the D.A. agreed not to retry Darrow if he promised not to practice law again in California.^[7] Darrow's early biographers—Irving Stone and Arthur & Lila Weinberg—asserted that he was not involved in the bribery conspiracy; but more recently Geoffrey Cowan and John A. Farrell, with the help of new evidence, concluded that he almost certainly was.^[8]

From labor lawyer to criminal lawyer[link]

Darrow in 1913

As a consequence of the bribery charges, most labor unions dropped Darrow from their list of preferred attorneys. This effectively put Darrow out of business as a labor lawyer, and he switched to civil and, most notably, criminal cases. "He began taking criminal cases, because he had become convinced that what we are used to describing as 'the criminal-justice system' was a gigantic fraud that ruined real people's lives because they had no representation capable of defending them properly against it."^[4]

Throughout his career, Darrow devoted himself to opposing the death penalty, which he felt to be in conflict with humanitarian progress. In more than 100 cases, Darrow only lost one murder case in Chicago. He became renowned for moving juries and even judges to tears with his eloquence. Darrow had a keen intellect often hidden by his rumpled, unassuming appearance.

A July 23, 1915, article in the Chicago Tribune describes Darrow's effort on behalf of J.H. Fox, an Evanston, Illinois, landlord, to have Mary S. Brazelton committed to an insane asylum against the wishes of her family. Fox alleged that Brazelton owed him rent money, although other residents of Fox's boarding house testified to her sanity.

Leopold and Loeb[link]

In the summer of 1924, Darrow took on the case of Leopold and Loeb, the teenage sons of two wealthy Chicago families who were accused of kidnapping and killing Bobby Franks, a 14-year-old boy from their stylish Kenwood neighborhood. Nathan Leopold was 19 and Richard Loeb was 18 when they were arrested. Leopold was a law student at the University of Chicago about to transfer to Harvard Law School. Loeb was the youngest graduate ever from the University of Michigan. When asked why they committed the crime, Leopold told his captors: "The thing that prompted Dick to want to do this thing and prompted me to want to do this thing was a sort of pure love of excitement... the imaginary love of thrills, doing something different... the satisfaction and the ego of putting something over."

The Chicago newspapers labeled the case the "Trial of the Century"^[9] and Americans around the country wondered what could drive the two young men, blessed with everything their society could offer, to commit such a depraved act.

The killers were arrested after a passing workman spotted the victim's body in an isolated nature preserve near the Indiana border just half a day after it was hidden, before they could collect a $10,000 ransom. Nearby were Leopold's eyeglasses with their distinctive, traceable frames, which he had dropped at the scene.

Leopold and Loeb made full confessions and took police on a grim hunt around Chicago to collect the evidence that would be used against them. The state's attorney told the press that he had a "hanging case" for sure. Darrow stunned the prosecution when he had the killers plead guilty in order to avoid a vengeance-minded jury and place the case before a judge. The trial, then, was actually a long sentencing hearing in which Darrow contended, with the help of expert testimony, that Leopold and Loeb were mentally diseased.

Darrow's closing argument lasted 12 hours. He repeatedly stressed the ages of the "boys" (before the Vietnam War, the age of majority was 21) and noted that "never had there been a case in Chicago where on a plea of guilty a boy under 21 had been sentenced to death." His famous plea was designed to soften the heart of Judge John Caverly, but also to mold public opinion, so that Caverly could follow precedent without too huge an uproar. Darrow succeeded. Caverly sentenced the killers to life plus 99 years. Darrow's closing argument "was something of a popular bestseller, in various editions, during the late 1920s and early 1930s. It was reissued at the time of Darrow's death."^[4]

The Leopold and Loeb case raised, in a well-publicized trial, Darrow's lifelong contention that psychological, physical, and environmental influences—not a conscious choice between right and wrong—control human behavior. The public got an education in psychology and medicine and, because Leopold was an admirer, the philosophy of Friedrich Wilhelm Nietzsche.

During the Leopold-Loeb trial, the newspapers claimed that Darrow was presenting a "million dollar defense" for the two wealthy families. Many ordinary Americans were angered at his apparent greed. He had the families issue a statement insisting that there would be no large legal fees and that his fees would be determined by a committee composed of officers from the Chicago Bar Association. After trial, Darrow suggested $200,000 would be reasonable. After lengthy negotiations with the defendants' families, he ended up getting some $70,000 in gross fees, which, after expenses and taxes, netted Darrow $30,000.^[10]

The Scopes Trial[link]

In 1925, Darrow defended John T. Scopes in the State of Tennessee v. Scopes trial. It has often been called the "Scopes Monkey Trial," a title popularized by author and journalist H.L. Mencken. The trial pitted Darrow against William Jennings Bryan in an American court case that tested the Butler Act, which had been passed on March 21, 1925. The act forbade the teaching of "the Evolution Theory" in any state-funded educational establishment in Tennessee. More broadly, the Butler Act outlawed in state-funded schools (including universities) the teaching of "any theory that denies the story of the Divine Creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animals." (The theory of evolution is a scientific explanation for the origin of all living organisms, including humans; it therefore conforms to the latter description.)

During the trial, Darrow requested that Bryan be called to the stand as an expert witness on the Bible. Over the other prosecutor's objection, Bryan agreed. Popular media at the time portrayed the following exchange as the deciding factor that turned public opinion against Bryan in the trial:

Darrow: "You have given considerable study to the Bible, haven't you, Mr. Bryan?"

Bryan: "Yes, sir; I have tried to.... But, of course, I have studied it more as I have become older than when I was a boy."

Darrow: "Do you claim then that everything in the Bible should be literally interpreted?"

Bryan: "I believe that everything in the Bible should be accepted as it is given there; some of the Bible is given illustratively. For instance: 'Ye are the salt of the earth.' I would not insist that man was actually salt, or that he had flesh of salt, but it is used in the sense of salt as saving God's people."

After about two hours, Judge John T. Raulston cut the questioning short and on the following morning ordered that the whole session (which in any case the jury had not witnessed) be expunged from the record, ruling that the testimony had no bearing on whether Scopes was guilty of teaching evolution. Scopes was found guilty and ordered to pay the minimum fine of $100.

A year later, the Tennessee Supreme Court reversed the decision of the Dayton court on a technicality—not on constitutional grounds, as Darrow had hoped. According to the court, the fine should have been set by the jury, not Raulston. Rather than send the case back for further action, however, the Tennessee Supreme Court dismissed the case. The court commented, "Nothing is to be gained by prolonging the life of this bizarre case."

This event led to a change in public sentiment, and an increased discourse on the subject of faith versus science that still exists in America. It also became popularized in a play based loosely on the trial, Inherit the Wind, which later became a film.

Ossian Sweet[link]

A white mob in Detroit attempted to drive a black family out of the home they had purchased in a white neighborhood. In the struggle, a white man was killed and the eleven blacks in the house were arrested and charged with murder. Dr. Ossian Sweet and three members of his family were brought to trial, and after an initial deadlock, Darrow argued to the all-white jury: "I insist that there is nothing but prejudice in this case; that if it was reversed and eleven white men had shot and killed a black while protecting their home and their lives against a mob of blacks, nobody would have dreamed of having them indicted. They would have been given medals instead...." Following the mistrial of the 11, it was agreed that each of them would be tried individually. Darrow, alongside Thomas Chawke, would first defend Ossian's brother Henry, who had confessed to firing the shot on Garland Street. Henry was found not guilty on grounds of self defense, and the prosecution determined to drop the charges on the remaining 10. The trials were presided over by the Honorable Frank Murphy, who went on to become Governor of Michigan and an Associate Justice of the Supreme Court of the United States.^[11] Darrow's closing statement, which lasted over seven hours, is seen as a landmark in the Civil Rights movement and was included in the book 'Speeches that Changed the World' (given the name 'I Believe in the Law of Love'). Uniquely, the two closing arguments of Clarence Darrow, from the first and second trials, are available and these show how he learned from the first trial and reshaped his remarks.^[12]

Massie Trial[link]

Aged 68, Darrow had already announced his retirement before he volunteered to take part in the Scopes Trial, apart from the Sweet trial later that same year. After those final trials, Darrow retired from full-time practice, emerging only occasionally to undertake cases such as the 1932 Massie Trial in Hawaii.

In his last headline-making case, the Massie Trial, Darrow—devastated by the Great Depression—was hired to come to the defense of Grace Hubbard Fortescue, Edward J. Lord, Deacon Jones, and Thomas Massie, Fortescue's son-in-law, who were accused of murdering Joseph Kahahawai. Kahahawai had been accused, along with four other men, of raping and beating Thalia Massie, Thomas's wife and Fortescue's daughter; the resulting 1931 case ended in a hung jury (though the charges were later dropped and repeated investigation has shown them to be innocent). Enraged, Fortescue and Massie then orchestrated the murder of Kahahawai in order to extract a confession and were caught by police officers while transporting his dead body.

Darrow entered the racially charged atmosphere as the lawyer for the defendants. Darrow reconstructed the case as a justified honor killing. Considered by the New York Times to be one of Darrow's three most compelling trials (along with the Scopes Trial and the Leopold and Loeb case), the case captivated the nation and most of white America strongly supported the honor killing defense. In fact, the final defense arguments were transmitted to the mainland through a special radio hookup. In the end, the jury came back with a unanimous verdict of guilty, but on the lesser crime of manslaughter.^[13] As to Darrow's closing, one juror commented, "[h]e talked to us like a bunch of farmers. That stuff may go over big in the Middle West, but not here."^[14]

Mecca Temple Debate[link]

In January 1931 Darrow had a debate with English writer G. K. Chesterton during the latter's second trip to America. This was held at New York City's Mecca Temple. The topic was "Will the World Return to Religion?". At the end of the debate those in the hall were asked to vote for the man they thought had won the debate. Darrow received 1,022 votes while Chesterton received 2,359 votes. There is no known transcript of what was said except for third party accounts published later on. The earliest of these was that of February 4, 1931, issue of The Nation with an article written by Henry Hazlitt.

Books by Darrow[link]

A volume of Darrow's boyhood reminiscences, entitled "Farmington," was published in Chicago in 1903 by McClurg and Company.

Darrow shared offices with Edgar Lee Masters, who achieved more fame for his poetry, in particular the Spoon River Anthology, than for his advocacy.

The papers of Clarence Darrow are located at the Library of Congress. The Riesenfeld Rare Books Research Center of the University of Minnesota Law School has the largest collection of Clarence Darrow material including personal letters to and from Darrow. Many of these letters and other material are available on the Clarence Darrow Digital Collection website.

List of books[link]

• Crime: Its Cause and Treatment
• Persian Pearl
• The Story of My Life
• Farmington
• Resist Not Evil
• Marx vs Tolstoy

Legacy[link]

Today, Clarence Darrow is remembered for his reputation as a fierce litigator who, in many cases, championed the cause of the underdog; because of this, he is generally regarded, for better or worse, as one of the greatest criminal defense lawyers in American history.

Henry Drummond (left), a greatly fictionalized version of Clarence Darrow, as portrayed by Spencer Tracy in Inherit the Wind.

Onscreen[link]

• Darrow, a film starring Kevin Spacey and released by American Playhouse in 1991.
• "ALLEGED", starring Brian Dennehy and Fred Thompson.

Onstage[link]

• Darrow, a full-length one-man play created after his death, featuring Darrow's reminiscences about his career. Originated by Henry Fonda, many actors, including Leslie Nielsen and David Canary, have since taken on the role of Darrow in this play.
• Inherit the Wind, a play (later adapted to the screen) which is a broadly fictionalized account of the Scopes Trial. Though the authors note that the 1925 trial was "clearly the genesis" of their play, they insist that the characters had "life and language of their own." They also mention that the issues raised in the play "have acquired new dimension and meaning", a possible reference to the political controversies of the 1950s. Still, they finish their foreword by inviting a more universal reading of the play: "It might have been yesterday. It could be tomorrow."^[15]
• Malice Aforethought: The Sweet Trials is a play written by Arthur Beer, based on the trials of Ossian and Henry Sweet, and derived from Kevin Boyle's Arc of Justice.^[16]
• My Name is Ossian Sweet is a Docu-drama written by Gordon C. Bennett, based on the Sweet trials in which the black family was defended by Darrow against a charge of murder in Detroit 1925. Published (2011) at www.HeartlandPlays.com.

In publications[link]

• Clarence Darrow: Attorney for the Damned by John A. Farrell was published by Doubleday in June, 2011, and includes a wealth of new material opened to the public in June 2010 by the University of Minnesota Law Library through the Clarence Darrow Digital Collection.
• The Angel of Darkness, Darrow is a main character in the fictional Caleb Carr novel.
• Arc of Justice (Owl Books, 2004), Kevin Boyle's book looks in-depth at the Ossian Sweet trial.
• Clarence Darrow for the Defense, a biography by historical novelist Irving Stone.
• Compulsion (1956), Darrow was the inspiration for the character of Jonathan Wilk in the novel, a thinly fictionalized account of the Leopold and Loeb case. In 1959, the novel was adapted into a film of the same name, starring Orson Welles as Wilk. Welles, whose closing monologue was the longest ever committed to film at that time, shared the Best Actor award with co-stars Bradford Dillman and Dean Stockwell at that year's Cannes Film Festival.
• The People v. Clarence Darrow (ISBN 978-0-8129-2179-3), Geoffrey Cowan's book is a penetrating analysis of Darrow, both as a lawyer and as a person.

Other[link]

• The Clarence Darrow Memorial Bridge is located in Chicago, just south of the Museum of Science & Industry.

References and further reading[link]

Notes[link]

This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (May 2009)

See also[link]

• Mildred Seydell

External links[link]

Wikimedia Commons has media related to: Clarence Darrow

Wikiquote has a collection of quotations related to: Clarence Darrow

Wikisource has original works written by or about: Clarence Darrow

• An excerpt on the McNamara case from "Clarence Darrow: Attorney for the Damned."
• leopoldandloeb.com
• Attorney for the Damned – or just Another Damned Attorney?
• The Trial of Bill Haywood – detailed account of the Bill Haywood murder trial.
• Leopold and Loeb trial, Famous American Trials, Trial Watch
• Ossian Haven Sweet American National Biography.
• Scopes trial, Famous American Trials, Trial Watch.
• The Sweet Trials home page, Famous American Trials, Trial Watch.
• Works by Clarence Darrow at Project Gutenberg
• FBI file on Clarence Darrow
• Darrow Family scrapbooks at the Newberry Library
• Mary Field Parton-Clarence Darrow Papers at the Newberry Library

Joseph Pearce
Joseph Pearce in 2007
Born	1961 (age 50–51) East London, England
Occupation	Biographer
www.staustinreview.com/star/contributors/joseph pearce/

Joseph Pearce (born 1961) is an English-born writer, and as of 2004^[update] Writer in Residence and Professor of Literature at Ave Maria University in Ave Maria, Florida; previously he had a comparable position, from 2001, at Ave Maria College in Ypsilanti, Michigan. He is known for a number of literary biographies, many of Catholic figures. Formerly aligned with the National Front, a white nationalist political party, he converted to Roman Catholicism in 1989, repudiated his earlier views, and now writes from a Catholic perspective. He is a co-editor of the St. Austin Review and editor-in-chief of Sapientia Press. He also teaches Shakespearian literature for Homeschool Connections, an online Catholic curriculum provider.

Life[link]

Pearce was born in East London, and brought up in Dagenham, England. At the age of fifteen he joined the National Front (NF), a far-right political party opposed to a multi-racial and multi-cultural England. He was closely involved in NF organisational activities and first came to prominence in 1977 when, at the age of sixteen, he set up Bulldog, the paper of the organization. Bulldog became associated with some of the most virulent NF propaganda and Pearce was twice convicted under the Race Relations Act of 1976,^[1] serving time in prison in 1982 and 1985–1986.^[2] In 1980, Pearce became editor of Nationalism Today, in which he argued vehemently in favour of racial preservation, producing a pamphlet entitled Fight for Freedom! on this theme in 1982. He was a frequent visitor to Northern Ireland and he maintained regular contact with the Ulster Defence Association^[3]

Pearce attributes his subsequent religious conversion from a culturally-Protestant agnosticism to Roman Catholicism in part to reading G. K. Chesterton, whose biography he later wrote. He now repudiates his former views, saying that his racism stemmed from hatred, and that his conversion has completely changed his outlook.^[1]

As a Catholic author, he has focused mainly on the work of Catholic English writers, such as Chesterton and Hilaire Belloc. His book Literary Converts, published in 1999, captures this interest and showcases the process of conversion of many writers who became convinced Catholics.^[4] Pearce has also promoted the social doctrine of the Church, in particular Distributism as a Catholic economic system. His main contribution in this area has been his book Small is Still Beautiful, which takes up the theme proposed earlier by E. F. Schumacher in his book Small is Beautiful.^[5]

Publications[link]

• Skrewdriver: The First Ten Years-The Way It's Got to Be!. London: Skrewdriver Services. 1987. 
• Wisdom and Innocence: A Life of G. K. Chesterton. London: Hodder & Stoughton. 1996. ISBN 0-340-67132-7. 
• The Three Ys Men. London: Saint Austin Press. 1998. ISBN 1-901157-02-4. 
• Tolkien: Man and Myth. London: HarperCollins. 1998. ISBN 0-00-274018-4. 
• Literary Converts: Spiritual Inspiration in an Age of Unbelief. London: HarperCollins. 1999. ISBN 0-00-628111-7. 
• Pearce, Joseph, ed. (1999). Tolkien: A Celebration. Collected Writings on a Literary Legacy. London: Fount. ISBN 0-00-628120-6. 
• Pearce, Joseph, ed. (1999). Flowers of Heaven: 1000 years of Christian Verse. London: Hodder & Stoughton. ISBN 0-340-72220-7. 
• Solzhenitsyn: A Soul in Exile. London: HarperCollins. 1999. ISBN 0-00-274040-0. 
• The Unmasking of Oscar Wilde. London: HarperCollins. 2000. ISBN 0-00-274042-7. 
• Bloomsbury and Beyond: The Friends and Enemies of Roy Campbell. London: HarperCollins. 2001. ISBN 0-00-274092-3.  Published in the United States as Unafraid of Virginia Woolf: The Friends and Enemies of Roy Campbell. Wilmington, DE: ISI Books. 2004. ISBN 978-1-932236-36-1. 
• Small Is Still Beautiful. London: HarperCollins. 2001. ISBN 0-00-274090-7.  Published in the United States as Small Is Still Beautiful: Economics as if Families Mattered. Wilmington, DE: ISI Books. 2006. ISBN 978-1-933859-05-7.  (Book Review and Summary)
• Campbell, Roy (2001). Pearce, Joseph. ed. Selected Poems. London: Saint Austin. ISBN 1-901157-59-8. 
• Old Thunder: A Life of Hilaire Belloc. London: HarperCollins. 2002. ISBN 0-00-274096-6. 
• C. S. Lewis and the Catholic Church. San Francisco: Ignatius Press. 2003. ISBN 0-89870-979-2. 
• Literary Giants, Literary Catholics. San Francisco: Ignatius Press. 2005. ISBN 978-1-58617-077-6. 
• The Quest for Shakespeare: The Bard of Avon and the Church of Rome. San Francisco: Ignatius Press. 2008. ISBN 1-58617-224-7. 
• Divining Divinity: A Book of Poems. Kaufmann Publishing. 2008. ISBN 978-0-9768580-1-0. 
• Through Shakespeare's Eyes: Seeing the Catholic Presence in the Plays. San Francisco: Ignatius Press. 2010. ISBN 978-1-58617-413-2. 

Television[link]

Joseph Pearce is the host of the EWTN television series The Quest for Shakespeare based on his book The Quest for Shakespeare: The Bard of Avon and the Church of Rome. The show concentrates on the evidence that Shakespeare was a Catholic and consists of thirteen episodes.^[6]

References[link]

External links[link]

• Personal site
• Autobiographical page
• Saint Austin Review
• Clips of Joseph Pearce speaking about his conversion: 1, 2
• Joseph Pearce speaks about his conversion
• The Quest for Shakespeare, EWTN's page for the TV show

Alan Wilson Watts

Born	(1915-01-06)6 January 1915 Chislehurst, Kent, England
Died	16 November 1973(1973-11-16) (aged 58) Mt. Tamalpais, California, USA
Era	Contemporary philosophy
Region	Eastern Philosophy
School	Zen Buddhism · Hinduism · Pantheism · Religious naturalism · Taoism
Main interests	Personal identity · Higher consciousness · Aesthetics  · Public Ethics

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopal priest but left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.

Living on the West Coast, Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not just a religion. Like Aldous Huxley before him, he explored human consciousness in the essay, "The New Alchemy" (1958), and in the book, The Joyous Cosmology (1962).

Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. His legacy has been kept alive by his son, Mark Watts, and by many of his recorded talks and lectures that have found new life on the Internet. According to the critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."^[1]

Early years[link]

Watts was born to middle class parents in the village of Chislehurst, Kent, in 1915, living at 3 (now 5) Holbrook Lane. His father was a representative for the London office of the Michelin Tyre Company, his mother a housewife whose father had been a missionary. With modest financial means, they chose to live in pastoral surroundings and Alan, an only child, grew up playing at brookside, learning the names of wildflowers and butterflies.^[2] Probably because of the influence of his mother’s religious family^[3] the Buchans, an interest in "ultimate things" seeped in. But it mixed with Alan’s own interests in storybook fables and romantic tales of the mysterious Far East.^[4]

Watts also later wrote of a mystical vision he experienced while ill with a fever as a child. During this time he was influenced by Far Eastern landscape paintings and embroideries that had been given to his mother by missionaries returning from China. The few Chinese paintings Watts was able to see in England riveted him, and he wrote "I was aesthetically fascinated with a certain clarity, transparency, and spaciousness in Chinese and Japanese art. It seemed to float...".^[5] These works of art emphasized the participative relationship of man in nature, a theme that stood fast throughout his life.

Buddhism[link]

Seated Great Buddha (Daibutsu), Kamakura, Japan

By his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to boarding schools (which included both academic and religious training of the Muscular Christianity sort) from early years. Of this religious training, he remarked “Throughout my schooling my religious indoctrination was grim and maudlin…”^[6] During holidays in his teen years, Francis Croshaw, a wealthy Epicurean with strong interests in both Buddhism and the exotic little-known aspects of European culture, took Watts on a trip through France. It was not long afterward that Watts felt forced to decide between the Anglican Christianity he had been exposed to and the Buddhism he had read about in various libraries, including Croshaw’s. He chose Buddhism, and sought membership in the London Buddhist Lodge, which had been established by Theosophists, and was now run by the barrister Christmas Humphreys. Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of meditation during these years.

Education[link]

Watts attended The King's School next door to Canterbury Cathedral. Though he was frequently at the top of his classes scholastically, and was given responsibilities at school, he botched an opportunity for a scholarship to Oxford by styling a crucial examination essay in a way that was read as presumptuous and capricious.^[7]

Hence, when he graduated from secondary school, Watts was thrust into the world of employment, working in a printing house and later a bank. He spent his spare time involved with the Buddhist Lodge and also under the tutelage of a "rascal guru" named Dimitrije Mitrinović. (Mitrinović was himself influenced by Peter Demianovich Ouspensky, G. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler.) Watts also read widely in philosophy, history, psychology, psychiatry and Eastern wisdom. By his own reckoning, and also by that of his biographer Monica Furlong, Watts was primarily an autodidact. His involvement with the Buddhist Lodge in London afforded Watts a considerable number of opportunities for personal growth. Through Humphreys, he contacted eminent spiritual authors (e.g., Nicholas Roerich, Dr. Sarvapalli Radhakrishnan) and prominent theosophists like Alice Bailey. In 1936, aged 21, he attended the World Congress of Faiths at the University of London, heard D. T. Suzuki read a paper, and afterwards was able to meet this esteemed scholar of Zen Buddhism. Beyond these discussions and personal encounters, Watts absorbed, by studying the available scholarly literature, the fundamental concepts and terminology of the main philosophies of India and East Asia.

Influences and first publication[link]

In 1936, Watts' first book was published, The Spirit of Zen, which he later acknowledged to be mainly digested from the writings of Suzuki.

In 1938 he and his bride left England to live in America. He had married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. A few years later, Ruth Fuller married the Zen master (or "roshi"), Sokei-an Sasaki, and this Japanese gentleman served as a sort of model and mentor to Watts, though he chose not to enter into a formal Zen training relationship with Sasaki. During these years, according to his later writings, Watts had another mystical experience while on a walk with his wife.

Watts' fascination with the Zen (or Chan) tradition—beginning during the 1930s—developed because that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Work, and Art in the Far East. "Work," "life," and "art" were not demoted due to a spiritual focus.

Priesthood and after[link]

Watts left formal Zen training in New York because the method of the teacher didn't suit him. He was not ordained as a Zen monk, but he felt a need to find a professional outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Anglican (Episcopalian) school in Evanston, Illinois, where he studied Christian scriptures, theology, and Church history. He attempted to work out a blend of contemporary Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a master's degree in theology in response to his thesis, which he published as a popular edition under the title Behold the Spirit. The pattern was set, in that Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytizing—no matter if they were found within Judaism, Christianity, Hinduism, or Buddhism.

All seemed to go reasonably well in his next role, as Episcopalian priest (beginning in 1945, aged 30), until an extramarital affair resulted in his young wife having their marriage annulled. It also resulted in Watts leaving the ministry by 1950. He spent the New Year getting to know Joseph Campbell; his wife, Jean Erdman; and John Cage.

In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Here he taught alongside Saburō Hasegawa, Frederic Spiegelberg, Haridas Chaudhuri, lama Tokwan Tada, and various visiting experts and professors. Hasegawa, in particular, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature. Besides teaching, Watts served for several years as the Academy's administrator. One notable student of his was Eugene Rose, who later went on to become a famous Hieromonk and theologian in the Eastern Orthodox Church of America.

Watts also studied written Chinese and practiced Chinese brush calligraphy with Hasegawa as well as with some of the Chinese students who enrolled at the Academy. While Watts was noted for an interest in Zen Buddhism, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.

Middle years[link]

After heading up the Academy for a few years, Watts left the faculty for a freelance career in the mid 1950s. In 1953, he began what became a long-running weekly radio program at Pacifica Radio station KPFA in Berkeley, which continued until his death in 1973. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts; they did, however, gain him a large following in the San Francisco Bay Area. These programs were later carried by additional Pacifica stations, and were re-broadcast many times over in the decades following his death. The original tapes are currently held by the Pacifica Radio Archives, based at KPFK in Los Angeles, and at the Electronic University archive founded by his son, Mark Watts (alanwatts.org).

In 1957 when 42, Watts published one of his best known books, The Way of Zen, which focused on philosophical explication and history. Besides drawing on the lifestyle and philosophical background of Zen, in India and China, Watts introduced ideas drawn from general semantics (directly from the writings of Alfred Korzybski and also from Norbert Wiener's early work on cybernetics, which had recently been published). Watts offered analogies from cybernetic principles possibly applicable to the Zen life. The book sold well, eventually becoming a modern classic, and helped widen his lecture circuit.

Around this time, Watts toured parts of Europe with his father, meeting the renowned psychiatrist Carl Jung. In relation to modern psychology, Watts's instincts were closer to Jung's or Abraham Maslow's than to those of Freud.

Experimentation[link]

When he returned to the United States, he began to dabble in psychedelic drug experiences, initially with mescaline given to him by Dr. Oscar Janiger. He tried LSD several times with various research teams led by Drs. Keith Ditman, Sterling Bunnell, and Michael Agron. He also tried marijuana and concluded that it was a useful and interesting psychoactive drug that gave the impression of time slowing down. Watts’ books of the ’60s reveal the influence of these chemical adventures on his outlook. He would later comment about psychedelic drug use, "When you get the message, hang up the phone."^[8]

For a time, Watts came to prefer writing in the language of modern science and psychology (Psychotherapy East and West is a good example), finding a parallel between mystical experiences and the theories of the material universe proposed by 20th-century physicists. He later equated mystical experience with ecological awareness, and typically emphasized whichever approach seemed best suited to the audience he was addressing.

Supporters and critics[link]

Watts's explorations and teaching brought him into contact with many noted intellectuals, artists, and American teachers in the human potential movement. His friendship with poet Gary Snyder nurtured his sympathies with the budding environmental movement, to which Watts gave philosophical support. He also encountered Robert Anton Wilson, who credited Watts with being one of his "Light[s] along the Way" in the opening appreciation of Cosmic Trigger.

Though never affiliated for long with any one academic institution, he did have a fellowship for several years at Harvard University. He also lectured to many college and university students. His lectures and books gave him far-reaching influence on the American intelligentsia of the 1950s–1970s, but he was often seen as an outsider in academia. When questioned sharply by students during his talk at University of California Santa Cruz in 1970, Watts responded that he was not an academic philosopher but rather "a philosophical entertainer."

Watts has been criticized by Buddhists such as Roshi Philip Kapleau, John Daido Loori, and D. T. Suzuki for allegedly misinterpreting several key concepts of Zen Buddhism. Examples of the criticisms by those who believe that zazen can only be achieved by a strict and specific means of sitting as opposed to a cultivated state of mind available at any moment in any situation would be when Kapleau claimed that Watts dismissed zazen on the basis of only half a koan.^[9] In regard to the aforementioned koan, Robert Baker Aitken reports that Suzuki told him "I regret to say that Mr. Watts did not understand that story."^[10] In Loori's translation of Dogen's The True Dharma Eye, the author also mentions this and expands further to suggest that Zen in its essence is zazen, and cannot be grasped without the practice. This had been the predominant interpretation of Zen in the West before Alan Watts began to write. One major point raised today, however, is that the state of Zen is like that of a dog, always in the moment, regretting nothing. Although in one Koan Zhaozhou is said to have answered that a Dog does not have Buddha nature, in a different Koan from the same period Zhaozhou answered the same question in the positive, demonstrating the disagreements between the sects of 'walking monks' and 'sitting monks' that go back thousands of years. In his talks, Watts addressed the issue of defining zazen practice when he said, "A cat sits until it is tired of sitting, then gets up, stretches, and walks away."

He did, however, have his supporters in the Zen community, including Shunryu Suzuki, the founder of the San Francisco Zen Center. As David Chadwick recounted in his biography of Suzuki, when a student of Suzuki's disparaged Watts by saying “we used to think he was profound until we found the real thing," Suzuki "fumed with a sudden intensity," saying, "You completely miss the point about Alan Watts! You should notice what he has done. He is a great bodhisattva."^[11]

Applied aesthetics[link]

Watts often wrote about, or sometimes alluded to, a group of neighbors in Druid Heights (near Mill Valley, California), who had endeavored to combine architecture, gardening, and carpentry skills to make a beautiful and comfortable life for themselves. These neighbors accomplished this by relying on their own talents and using their own hands, as they lived in what has been called "shared bohemian poverty."^[12] Druid Heights was founded by the writer Elsa Gidlow,^[13] and Watts dedicated his book The Joyous Cosmology to the people of this neighborhood.^[14]

Regarding his intentions, Watts attempted to lessen the alienation that accompanies the experience of being human that he felt plagued the modern Westerner, and (like his fellow British expatriate and friend, Aldous Huxley) to lessen the ill will that was an unintentional by-product of alienation from the natural world. He felt such teaching could improve the world, at least to a degree. He also articulated the possibilities for greater incorporation of aesthetics (for example: better architecture, more art, more fine cuisine) in American life. In his autobiography he wrote, "… cultural renewal comes about when highly differentiated cultures mix".^[15]

In his last novel Island (1962), Aldous Huxley mentions the religious practice of maithuna as being something like what Roman Catholics call "coitus reservatus". A few years before, Alan Watts had discussed the theme in his own book Nature, Man and Woman. There, he discusses the possibility of the practice being known to early Christians and of it being kept secretly by the Church.

Later years[link]

In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of Chán (Zen) in the Far East, for it had fostered farmers, architects, builders, folk physicians, artists, and administrators among the monks who had lived in the monasteries of its lineages.

In his mature work, he presents himself as "Zennist" in spirit as he wrote in his last book, Tao: The Watercourse Way. Child rearing, the arts, cuisine, education, law and freedom, architecture, sexuality, and the uses and abuses of technology were all of great interest to him.

Though known for his Zen teachings, he was equally if not more influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine Reality Man that Man misses, how the contradiction of opposites is the method of life and the means of cosmic and human evolution, how our fundamental Ignorance is rooted in the exclusive nature of mind and ego, how to come in touch with the Field of Consciousness and Light, and other cosmic principles. These are discussed in great detail in dozens of hours of audio that are in part captured in the ‘Out of Your Mind’ series.

On the personal level, Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his classic comments on love relationships in "Divine Madness" and on perception of the organism-environment in "The Philosophy of Nature".

In looking at social issues he was quite concerned with the necessity for international peace, for tolerance and understanding among disparate cultures. He also came to feel acutely conscious of a growing ecological predicament; as one instance, in the early 1960s he wrote: “Can any melting or burning imaginable get rid of these ever-rising mountains of ruin—especially when the things we make and build are beginning to look more and more like rubbish even before they are thrown away?"^[16] These concerns were later expressed in a television pilot made for NET filmed at his mountain retreat in 1971 in which he noted that the single track of conscious attention was wholly inadequate for interactions with a multi-tracked world.

Political stance[link]

Distrusting both the established political left and right, Watts found political inspiration in the Chinese sage Chuang-Tzu, an ancient Taoist thinker^{[citation needed]}. He disliked much in the conventional idea of "progress." He hoped for change, but personally he preferred amiable, semi-isolated rural social enclaves, and also believed in tolerance for urban tenderloins, social misfits, and eccentric artists. Watts decried the suburbanization of the countryside and the way of life that went with it.

In one campus lecture tour, which Watts titled "The End to the Put-Down of Man", Watts presented positive images for both nature and humanity, spoke in favor of the various stages of human growth (including the teenage years), reproached excessive cynicism and rivalry, and extolled intelligent creativity, good architecture and food^{[citation needed]}.

On spiritual and social identity[link]

Watts felt that absolute morality had nothing to do with the fundamental realization of one’s deep spiritual identity. He advocated social rather than personal ethics. In his writings, Watts was increasingly concerned with ethics applied to relations between humanity and the natural environment and between governments and citizens. He wrote out of an appreciation of a racially and culturally diverse social landscape.

He often said that he wished to act as a bridge between the ancient and the modern, between East and West, and between culture and nature.

Watts led some tours for Westerners to the Buddhist temples of Japan. He also studied some movements from the traditional Chinese martial art T'ai chi ch'uan, with an Asian colleague, Al Chung-liang Huang.

Worldview[link]

In several of his later publications, especially Beyond Theology and The Book on the Taboo Against Knowing Who You Are, Watts put forward a worldview, drawing on Hinduism, Chinese philosophy, pantheism, and modern science, in which he maintains that the whole universe consists of a cosmic self playing hide-and-seek (Lila), hiding from itself (Maya) by becoming all the living and non-living things in the universe, forgetting what it really is; the upshot being that we are all IT in disguise. In this worldview, Watts asserts that our conception of ourselves as an "ego in a bag of skin" is a myth; the entities we call the separate "things" are merely processes of the whole.

Internet phenomenon[link]

As part of his growing popularity, Matt Stone and Trey Parker—creators of the animated series South Park—have also contributed a video tribute by animating some of his lectures. This has spawned a culture of user-animated videos all around the net.^[17]

Personal life[link]

Watts married three times and had seven children, five daughters and two sons. His oldest son, Mark Watts, currently serves as curator of his father's work.

Watts met Eleanor Everett in 1936, when her mother, Ruth Fuller Everett, brought her to London to study piano. They met at the Buddhist Lodge, were engaged the following year and married in April 1938. A daughter, Joan, was born November 1938 and another, Anne, was born in 1943. Their marriage ended eleven years later, but Watts continued to correspond with his former mother-in-law.^[18]

After leaving Eleanor in 1950, Watts married Dorothy DeWitt and moved to San Francisco in early 1951 to teach. They began a family that grew to include five children: Tia, Mark, Richard, Lila, and Diane. However the couple separated in the early sixties after Watts met Mary Jane Yates King while lecturing in New York. After a difficult divorce he married Mary Jane in 1964.

Watts lived with Mary Jane in Sausalito, California, in the mid-60s.^[19] He lived his later years at times on a houseboat in Sausalito called the Vallejo,^[20] and at times in a secluded cabin on Mount Tamalpais.

In October 1973, Watts returned from an exhausting European lecture tour to his cabin in Mount Tamalpais. On November 16, 1973, he died in his sleep of heart failure.

Publications[link]

• 1936 The Spirit of Zen, Paperback. 1969 ISBN 0-8021-3056-9 A preview from Google Books
• 1937 The Legacy of Asia and Western Man
• 1940 The Meaning of Happiness, Paperback. 1970, ISBN 0-06-080178-6
• 1944 Theologica Mystica of St. Dionysius, (translation from Greek of pseudo-Dionysius, available online)
• 1948 Behold the Spirit:A Study in the Necessity of Mystical Religion, Vintage ed. 1972, ISBN 0-394-71761-9
• 1950 Easter – Its Story and Meaning
• 1950 The Supreme Identity, Vintage ed. 1972, ISBN 0-394-71835-6
• 1951 The Wisdom of Insecurity, Vintage ed. 1968, ISBN 0-394-70468-1
• 1953 Myth and Ritual in Christianity, Beacon Press 1971, ISBN 0-8070-1375-7
• 1957 The Way of Zen, Vintage Spiritual Classics 1999, ISBN 0-375-70510-4
• 1958 Nature, Man, and Woman, Vintage reissue 1991, ISBN 0-679-73233-0
• 1959 Beat Zen Square Zen and Zen, Paperback, ASIN B000F2RQL4
• 1960 "This Is It" and Other Essays on Zen and Spiritual Experience, Vintage reprint 1973, ISBN 0-394-71904-2
• 1961 Psychotherapy East and West, Vintage ed. 1975, ISBN 0-394-71609-4 An excerpt
• 1962 The Joyous Cosmology – Adventures in the Chemistry of Consciousness
• 1963 The Two Hands of God – The Myths of Polarity
• 1964 Beyond Theology – The Art of Godmanship, Vintage 1973, ISBN 0-394-71923-9
• 1966 The Book – On the Taboo Against Knowing Who You Are, Vintage reissue 1989, ISBN 0-679-72300-5 An excerpt
• 1967 Nonsense, ISBN 0-525-47463-3. (This book is a spiritual application of literary nonsense).
• 1970 Does It Matter?: Essays on Man's Relation to Materiality, Vintage ed. 1971, ISBN 0-394-71665-5
• 1971 Erotic Spirituality – The Vision of Konarak
• 1972 The Art of Contemplation
• 1972 In My Own Way – An Autobiography 1915–1965, Vintage 1973, ISBN 0-394-71951-4 A preview from Google Books
• 1973 Cloud-hidden, Whereabouts Unknown: A Mountain Journal, Vintage 1974, ISBN 0-394-71999-9

Posthumous publications[link]

• 1974 The Essence of Alan Watts, ed. Mark Watts, Celestial Arts 1977, ISBN 0-89087-210-4
• 1975 Tao: The Watercourse Way, with Al Chung-liang Huang, Pantheon 1977, ISBN 0-394-73311-8
• 1976 Essential Alan Watts ed. Mark Watts,
• 1978 Uncarved Block, Unbleached Silk: The Mystery of Life
• 1979 Om: Creative Meditations ed. Mark Watts,
• 1982 Play to Live ed. Mark Watts,
• 1983 Way of Liberation: Essays and Lectures on the Transformation of the Self ed. Mark Watts,
• 1985 Out of the Trap ed. Mark Watts,
• 1986 Diamond Web ed. Mark Watts,
• 1987 The Early Writings of Alan Watts, Paperback. 1995, ISBN 0-89087-794-7
• 1990 The Modern Mystic: A New Collection of Early Writings
• 1994 Talking Zen ed. Mark Watts,
• 1995 Become What You Are, Shambhala Expanded ed. 2003, ISBN 1-57062-940-4
• 1995 Buddhism: The Religion of No-Religion ed. Mark Watts, A preview from Google Books
• 1995 The Philosophies of Asia ed. Mark Watts,
• 1995 The Tao of Philosophy, ed. Mark Watts, edited transcripts, Tuttle Publishing 1999, ISBN 0-8048-3204-8
• 1996 Myth and Religion ed. Mark Watts,
• 1997 Taoism: Way Beyond Seeking ed. Mark Watts,
• 1997 Zen and the Beat Way ed. Mark Watts,
• 1998 Culture of Counterculture ed. Mark Watts,
• 1999 Buddhism: The Religion of No-Religion, ed. Mark Watts, edited transcripts, Tuttle Publishing, ISBN 0-8048-3203-X
• 2000 What Is Zen?, editor: Mark Watts, New World Library, ISBN 0-394-71951-4 A preview from Google Books
• 2000 What Is Tao?, ed. Mark Watts, New World Library, ISBN 1-57731-168-X
• 2000 Still the Mind: An Introduction to Meditation, ed. Mark Watts, New World Library, ISBN 1-57731-214-7
• 2000 Eastern Wisdom, ed. Mark Watts, MJF Books, ISBN 1-56731-491-0, three books in one volume: What is Zen?, What is Tao?, and An Introduction to Meditation (Still the Mind). These were assembled from transcriptions of audio tape recordings made by his son Mark, of lectures and seminars given by Alan Watts during the last decade of his life. They constitute simplified introductions to the philosophies he taught.
• 2002 Zen, the Supreme Experience: The Newly Discovered Scripts, ed. Mark Watts, Vega
• 2006 Eastern Wisdom, Modern Life: Collected Talks, 1960-1969, New World Library

Audio and video works, essays[link]

Including recordings of lectures at major universities and multi-session seminars: Many of his works have made it easier for western people to apprehend eastern esoteric thinking, which until now required western people to travel to Asia and spend years learning the subtle nuances of the profound traditions.

• 1960 Eastern Wisdom and Modern Life, television series, (here)
• 1960 Essential Lectures, audio recordings, (here)
• 1960 Nature of Consciousness, essay, (here)
• 1960 The Value of Psychotic Experience
• 1960 The World As Emptiness
• 1960 From Time to Eternity
• 1960 Lecture On Zen
• 1960 The Cross of Cards
• 1960 Taoism
• 1962 This Is IT
• 1968 "Psychedelics & Religious Experience", in California Law Review (here)
• 1969 Why Not Now: The Art of Meditation
• 1971 A Conversation With Myself (part 1 part 2part 3)
• 1994 Zen: The Best of Alan Watts (VHS)
• 2005 Do You Do It, or Does It Do You?: how to let the universe meditate you (CD)
• 2007 Zen Meditations with Alan Watts, DVD, (here)

Biographical publications[link]

• Genuine Fake: a Biography of Alan Watts, by Monica Furlong, Published by Heinemann, 1986

Academic connections[link]

Saybrook University offers the only course on Watts in the United States and perhaps the world (HTP 3075: The Life of Alan Watts). Saybrook also has the only Watts academic chair in the world, which is held by Stanley Krippner, Executive Faculty Member.^{[citation needed]}

Notes[link]