Aniconism is the practice or belief in the avoiding or shunning of images of divine beings, prophets or other respected religious figures, or in different manifestations, any human beings or living creatures. The term aniconic may be used to describe the absence of graphic representations in a particular belief system, regardless of whether an injunction against them exists. The word itself derives from Greek εικων 'image' with the negative prefix an- (Greek privative alpha) and the suffix -ism (Greek -ισμος).

Aniconism in religion is presented in greater detail in separate articles (see below under "Manifestations: Religion").

Categorization[link]

Aniconism is a particular case of representation (the absence of images) and taboo (the prohibition of images). The difference is that one expresses only the absence of images, while the other contains also an injunction conceived to regulate their absence. An avoidance and repugnance of representations is called iconophobia, its antonymic reaction being that of an iconodule. When unformalized predispositions or clearly stated legislations are put in practice and enforced, leading to the removal and destruction of representations, the aniconism becomes iconoclasm. Aniconism relates also to censorship, which takes place after a representation was already produced, but before, or shorthly after, it is made public, and also involves less violence than iconoclasm. In common usage, "aniconism" is used to designate the absence of paintings and statues, "taboo" characterizes behaviours, "censorship" is applied to written materials and "iconoclasm" to the destruction of paintings and statues.

Object[link]

According to the occurrence considered, the object of aniconism extends to God only, to all deities and saint characters, to legendary and historical characters, to all humans, to animated beings and living beings, and finally to everything existing in the physical or supernatural world.

Some parts of the objects subjected to aniconism are more sensitive than others to representation. The eyes and the face are markers of identity for the species and the individual (the iris pattern is a powerful biometric identifier; portraits are the most common art subject; masks appear throughout cultures as means to protect one's privacy or take a new one; enocculation was supposed to remove the power, life and soul from depictions). The representation of genital parts are often avoided, usually on moral grounds, because they represent biological, social and symbolic power (suppressed through clothing of statues and paintings or digital blurring and ink blackening of photographs).

The forms of representation concerned by aniconism are in a wide sense, as well as etymologically, not restricted to particular ones, thus encompassing visual, auditory, odorific, gustative and tactile representations (examples are the periods of opposition to figurative music in musical history and criticism and the social marginality of actors—mimes of body and language—in many pre-modern societies). However, it is more common to see the term aniconism applied to material occurrences, bi-dimensional (painting) and three-dimensional (statues), thus leaving out ideas, language or performance, which are also types of re-presentation, re-enactment or re-embodiment.

Impact[link]

While seemingly trivial to the nonadherent, aniconism has fueled many social unrests and cultural damage throughout history (Byzantine and Reformation iconoclasm) and continues to be an unobtrusive yet determinant factor across social areas, from religion and politics to science and arts.

Yet its most dramatic impact is for the future. Genetic modification, cloning, artificial intelligence and robotics aim at reproducing the living body and consciousness. Already visible are the Byzantine arguments resurrected today about likeness, some arguing restraint and moratoria, some prophesizing an outphasing of humans by their own creations (Ray Kurzweil inter alia).

Distribution[link]

Aniconism is not universal even where we expect it. Here is an extremely rare example of a painted synagogue (scenes from the Book of Esther), 3rd c. CE, Byzantine empire, Dura Europos, Syria.

Aniconism is a gradual phenomenon, having appeared at various times in many cultures across the world and within the same culture during its history. It is usually restricted to specific circumstances of space (figurative images are absent from mosques, but not outside their walls), time (synagogues are not painted, but the oldest preserved one [3rd c. CE, Dura Europos, Syria] was), object (in Africa the High God has no statue or painting, but lesser deities do) or modality. The intensity of aniconism is characterized by periodicity (e.g. the alternance of iconoclast and image overloaded periods in Christianity).

Causes[link]

Cognitive[link]

The fundamental cause of aniconism is embedded in the problematic nature of representation itself. There is an unavoidable need to represent the world since this is how our cognition works, but what is the validity of a representation not perceptible to our biological senses of something outside their reach or immaterial (God, time, ultraviolet)? Furthermore, how to present a general model by a specific occurrence (everybody knows what a human looks like, but everyone will draw him or her in a different way). Because these are inherent and not transitory problems, they generate a perpetual search for solutions, making of aniconism a continuously fluctuating phenomenon.^[1]

Religious[link]

Traditional flower offering to the aniconic Shiva linga in Varanasi

Although aniconism is better known in connection to Abrahamic religions, basic patterns are shared between various religious beliefs including Hinduism which also has aniconistic beliefs. For example, although Hinduism is commonly represented by such anthropomorphic religious murtis, aniconism is equally represented with such abstract symbols of God such as the Shiva linga and the saligrama.^[2] Moreover, Hindus have found it easier to focus on anthropmorphic icons, because god Krishna said in the Bhagavad Gita, Chapter 12, Verse 5, that it is much more difficult to focus on God as the unmanifested than God with form, due to human beings having the need to perceive via the senses.^[3] An iconoclastic phase in early Indian civilization is hypothesised^{[by whom?]}, as the Mughal invasions destroyed native Indian idols.^{[citation needed]} Some modern branches of Hinduism, including the Brahmo Samaj and Arya Samaj reject religious images, as Sikhism originally did.^[4]

In monotheism, aniconism was shaped by specific theological considerations and their historical contexts. It emerged as a corollary of seeing God's position as the ultimate power holder, and the need to defend this unique status against competing external and internal forces, such as pagan idols, critical humans, and mass society. Idolatry is a threat to uniqueness, and one way that prophets and missionaries chose to fight it was through the prohibition of material representations. The same solution also worked against the pretension of humans to have the same power of creation as God (hence their banishment from the Heavens, the destruction of Babel, and the Second Commandment in the biblical texts, or the myth of the golem in Jewish literature). Sikhism also encourages aniconism: Images or idols of Sikh gurus are not to be worshiped, and actors can't play the role of Sikh gurus in films.

Economical[link]

The production of representations involves an expenditure of valuable human and material resources for ends that do not yield benefits critical for the survival of communities and individuals (paintings and statues). Especially in moments of crisis, representations come to be considered as threatening luxuries, that take away resources from where they are needed. Economic reasons are a culturally non-specific factor that has contributed to many instances of aniconism.

Manifestations[link]

Although aniconism is usually related to religion, it is manifest in many cultures and areas of life. A selection is presented below.

Arts[link]

Religious art and art with religious references make a substantial part of humanity's artistic production. As such, religious aniconism—discussed below—is in fact much about art. While not usually classified as aniconism, it occurs frequently in profane art, as a quantitative characteristic of amount of details present in objects. Extremes range for example between the 18th c. Rococo and the 20th c. Minimalist art; or between (so to speak "zen") Finnish design and Hippie luxuriance. In relation to Islamic Art, the term "aniconism" appears to have been coined by Oleg Grabar, in the 1987 "Postscriptum" to his The Formation of Islamic Art.^[5]

Politics[link]

Revolutionary flags: Hungarian (1956, top) and Romanian (1989, bottom), with the Communist coat of arms cut out.

While politics heavily rely on the representation of governors and pretendants as an instrument of power (the presidents on US banknotes and the stylized portrait of Che Guevara are examples where the power comes from the image of dead persons), there is a very short—yet essential to the political process—moment of aniconism. It is the lapse between the removal of the symbols of an outgoing power and their replacement with those of the incumbent. For example, part of the French Revolution was also the smashing of royal statues, as so often repeated during social unrests. The covering of the head of a Saddam Hussein statue with first the US, then the Iraqi flag during the 2003 invasion of Iraq,^[6] is a special example where the politically offending is hidden from sight before being destroyed. The Hungarian Revolution of 1956 and the fall of Romania's Ceauşescu in 1989 produced (apparently independent) examples of political symbol based on the void — the Hungarian^[7] and Romanian revolutionary flags, where the Communist coat of arms are cut out. There are also reclusive leaders who benefit from the absence of their image, such as Taliban leader Mullah Omar, of whom few photographs are known to exist.

Religion[link]

Note: A number of modern scholars, working on various cultures, have gathered material showing that in some cases the idea of aniconism in religion is an intellectual construction, suiting specific intents and historical contexts, rather than a fact of the tangible reality (Huntington for Buddhism, Clément for Islam and Bland for Judaism — references in the appropriate follow-up links).

Science and technology[link]

This section's factual accuracy is disputed. Please help to ensure that disputed facts are reliably sourced. See the relevant discussion on the talk page.

For most of its history, science and technology was essentially aniconic. (Even for such critical activities as architecture, there are few if any master-plans for structures like the pyramids, the Gothic cathedrals or urbanism, not to mention the less complex private houses. Cartography, important for the civil administration and the military, was before modern societies either inexistent because relying on the mental memory of guides, or schematic, recording only significant landmarks.)

The success of scientific visualization as a valuable method, research field, academic department and multi-million dollar industry is fairly recent, despite its long and sometimes illustrious history (the Sumerian maps of the sky, Leonardo da Vinci's drawings). Some fields like Mathematics continue to be almost devoid of representations other than formulas and writing, and staunchly adverse to them (Benoît Mandelbrot, who popularized the theory of fractals through the use of computer graphics to an extent rarely attained by a mathematical theory, was scoffed by his fellow scientists for daring to use imagery to think about intellectual concepts.^{[citation needed]} Note also the role played by the famous Einstein-tongue portrait for the popularity of the theory of relativity.) Non-visual thinking is a feature of many scientific traditions, but certainly not the only solution: in geometry for example, it is possible not only to visualize as figures the objects studied, but by using ingenious drawings, the process of demonstration itself.^[8] For many fields the abandonment of a purely aniconic science has represented a revolution in the way problems are thought and solved,^{[citation needed]} and how science is presented to the public, the policy makers and the investors (such as the use of artists by NASA to paint the worlds the agency’s scientists want to study).

The scientists' issue with representations is the potential for data falsehood of something "re-presented", that is having subsisted a transformation. Depending on the field, the problem is variously apprehended. In contrast with mathematicians, whose iconophobia is of an almost religious nature,^{[citation needed]} physicist are confronted with material dilemmas on how to represent such elusive phenomena like quantum mechanics or the string theory. In the medical world images can be mistrusted, avoided or suppressed, depending on whether they are sources of errors in treatments (the size of a head tumor depends on the color map and the image contrast ^[9]) or on privacy and ethical issues (not all parents wish to visualize the unborn during echography screenings; forensic photography of corpses is not easily released to the public). There is also a material substratum to scientific aniconism: the difficulty of producing images (capture, processing, distribution; aspects of technology, finance and intellectual property rights).

Various cultures[link]

In Africa aniconism varies from culture to culture from elaborate masks and statues of humans and animals to their total absence. A common feature, however, across the continent is that the "High God" is not given material shape. On the Germanic tribes, the Roman historian Tacitus writes the following: "They don't consider it mighty enough for the Heavens to depict Gods on walls or to display them in some human shape.".^[10] His observation is not general to all German people as documentary evidence suggests (see Ardre image stones).

In Australian Aboriginal culture there is a prohibition and tribal lore and custom contravening the depiction of the newly or recently dead, including photographs, as this is held to inhibit their passage to the Great Dreaming of the Ancestors. This has led some Australian newspapers to publish apologies alongside obituaries.

See also[link]

• Iconoclasm
• Censorship
• Censorship by organized religion
• Taboo

Notes[link]

Audrey Layne Jeffers CM, OBE (12 February 1898 in Port of Spain – 24 June 1968) was a Trinidadian social worker and the first female member of the Legislative Council of Trinidad and Tobago.

Although born to an upper middle-class family, Jeffers was moved from an early age by the sufferings of the poor and dispossessed. She established the Coterie of Social Workers, which provided free lunches to poor school children. The first "Breakfast Shed" was established in Port of Spain in 1926. Others were established in Barataria, San Fernando, Trinidad and Tobago, Siparia and Tobago. They went on to establish homes for the elderly, the blind, "women in distress" and day nurseries. The first day nursery, established in John John, Port of Spain, was named the Cipriani House after Arthur Andrew Cipriani, an important labour leader.

In 1936 Jeffers became the first woman elected to the Port of Spain City Council. In 1946 she was appointed to the Legislative Council by Governor Sir Bede Clifford.

The Audrey Jeffers Highway is named after her.

References[link]

• Anthony, Michael (2001). Historical Dictionary of Trinidad and Tobago. Scarecrow Press, Inc. Lanham, Md., and London. ISBN 0-8108-3173-2. 
• ^[dead link] Audrey Jeffers, Trinidad Guardian, 1 August 1998.

External links[link]

• Colin Laird & Audrey Jeffers House (Sweet Briar House) – Port of Spain, Trinidad.

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Christopher Hitchens
Hitchens speaking in 2007
Born	Christopher Eric Hitchens (1949-04-13)13 April 1949 Portsmouth, England
Died	15 December 2011(2011-12-15) (aged 62) Houston, Texas
Occupation	Writer, journalist, public speaker
Nationality	English American
Citizenship	British and American
Alma mater	Balliol College, Oxford
Subjects	Politics, religion, history, biography, literature
Spouse(s)	Eleni Meleagrou (m. 1981-1989; divorced) Carol Blue (m. 1989-2011; his death)
Relative(s)	Peter Hitchens (brother)
Influences George Orwell,[1] Leszek Kolakowski, Voltaire, Thomas Paine, Thomas Jefferson, George Eliot, Karl Marx, Leon Trotsky, Rosa Luxemburg, John Stuart Mill, Joseph Heller, Richard Dawkins, Daniel Dennett, Noam Chomsky, Gore Vidal, Edward Said, Salman Rushdie, Vladimir Nabokov, Richard Llewellyn, Aldous Huxley, PG Wodehouse, Evelyn Waugh, Richard Hofstadter, Paul Mark Scott, James Fenton, James Joyce, Albert Camus, Oscar Wilde, Conor Cruise O'Brien, Martin Amis, Kingsley Amis, Ian McEwan, Colm Tóibín, Bertrand Russell, Wilfred Owen, Israel Shahak,[2] Isaiah Berlin, Émile Zola, W. H. Auden, Susan Sontag[3]
Influenced Johann Hari,[4] Martin Amis,[5]
Signature

Christopher Eric Hitchens (13 April 1949 – 15 December 2011) was an English American^[6][7] author and journalist whose career spanned more than four decades.^[8] Hitchens, often referred to colloquially as "Hitch",^[9] was a columnist and literary critic for New Statesman, The Atlantic, The Nation, The Daily Mirror, The Times Literary Supplement and Vanity Fair. He was an author of twelve books and five collections of essays. As a staple of talk shows and lecture circuits, he was a prominent public intellectual, and his confrontational style of debate made him both a lauded and controversial figure.

Hitchens was known for his admiration of George Orwell, Thomas Paine and Thomas Jefferson, as well as for his excoriating critiques of various public figures including Mother Teresa, Bill Clinton, Henry Kissinger and Diana, Princess of Wales. Although he supported the Falklands War, his key split from the established political left began in 1989 after what he called the "tepid reaction" of the Western left to the Rushdie Affair. The September 11 attacks strengthened his internationalist embrace of an interventionist foreign policy, and his vociferous criticism of what he called "fascism with an Islamic face." His numerous editorials in support of the Iraq War caused some to label him a neoconservative, although Hitchens insisted he was not "a conservative of any kind", and his friend Ian McEwan describes him as representing the anti-totalitarian left.^[10][11]

A noted critic of religion and a self described "antitheist", he said that a person "could be an atheist and wish that belief in god were correct", but that "an antitheist, a term I'm trying to get into circulation, is someone who is relieved that there's no evidence for such an assertion."^[12] According to Hitchens, the concept of a god or a supreme being is a totalitarian belief that destroys individual freedom, and that free expression and scientific discovery should replace religion as a means of teaching ethics and defining human civilization. His 2007 book, God Is Not Great, sold over 500,000 copies.

On 15 December 2011, Hitchens died from pneumonia, a complication of his cancer, in the MD Anderson Cancer Center in Houston, Texas. A popular figure, his death prompted tributes and eulogies from a range of public figures, including Tony Blair, Richard Dawkins, Martin Amis, James Fenton, Nick Clegg, Stephen Fry and Bill Maher.

Life and career[link]

Early life and education[link]

His mother, Yvonne Jean (née Hickman), and father, Eric Ernest Hitchens (1909–1987), met in Scotland while both were serving in the Royal Navy during World War II.^[13] Yvonne was at the time a "Wren" (a member of the Women's Royal Naval Service),^[14] and Eric a "purse-lipped and silent" commander, whose ship HMS Jamaica helped sink Nazi Germany's battleship Scharnhorst in the Battle of the North Cape.^[3] His father's naval career required the family to move a number of times from base to base throughout Britain and its dependencies, including in Malta, where Christopher's brother Peter was born in Sliema in 1951.

Hitchens's mother having argued that "if there is going to be an upper class in this country, then Christopher is going to be in it,"^[15] he was sent off to Mount House School in Tavistock in Devon at the age of eight, followed by the independent Leys School in Cambridge, and then at Balliol College in Oxford, where he was tutored by Steven Lukes and read philosophy, politics, and economics. Hitchens was "bowled over" in his adolescence by Richard Llewellyn's How Green Was My Valley, Arthur Koestler's Darkness at Noon, Fyodor Dostoyevsky's Crime and Punishment, R. H. Tawney's critique on Religion and the Rise of Capitalism, and the works of George Orwell.^[14] In 1968, he took part in the TV quiz show University Challenge.^[16]

Hitchens has written of his homosexual experiences when in boarding school in his memoir, Hitch-22.^[17] These experiences continued in his college years, when he allegedly had relationships with two men who eventually became a part of the Thatcher government.^[18]

In the 1960s Hitchens joined the political left, drawn by his anger over the Vietnam War, nuclear weapons, racism, and "oligarchy", including that of "the unaccountable corporation". He would express affinity with the politically charged countercultural and protest movements of the 1960s and 1970s. However, he deplored the rife recreational drug use of the time, which he describes as hedonistic.^[19]

He joined the Labour Party in 1965, but along with the majority of the Labour students' organization was expelled in 1967, because of what Hitchens called "Prime Minister Harold Wilson's contemptible support for the war in Vietnam".^{[20][clarification needed]} Under the influence of Peter Sedgwick, who translated the writings of Russian revolutionary and Soviet dissident Victor Serge, Hitchens forged an ideological interest in Trotskyist and anti-Stalinist socialism.^[14] Shortly after he joined "a small but growing post-Trotskyist Luxemburgist sect".^[21]

Journalistic career (1970–1981)[link]

Hitchens began working as a correspondent for the magazine International Socialism,^[22] published by the International Socialists, the forerunners of today's British Socialist Workers Party. This group was broadly Trotskyist, but differed from more orthodox Trotskyist groups in its refusal to defend communist states as "workers' states". Their slogan was "Neither Washington nor Moscow but International Socialism".

Hitchens left Oxford with a third class degree.^[23] In 1971 he went to work at the Times Higher Education Supplement where he served as a social science correspondent.^[24] Hitchens admitted that he hated the position, and was later fired; he recalled, "I sometimes think if I'd been any good at that job, I might still be doing it."^[25] He then went on to become a researcher for ITV's Weekend World.^[26] In 1973 he went on to work for the New Statesman, where he became friends with the authors Martin Amis and Ian McEwan, among others.^[26] At the New Statesman he acquired a reputation as a fierce left-winger, aggressively attacking targets such as Henry Kissinger, the Vietnam War, and the Roman Catholic Church.

In November 1973, Hitchens' mother committed suicide in Athens in a suicide pact with her lover, a former clergyman named Timothy Bryan.^[14] They overdosed on sleeping pills in adjoining hotel rooms, and Bryan slashed his wrists in the bathtub. Hitchens flew alone to Athens to recover his mother's body. Hitchens said he thought his mother was pressured into suicide by fear that her husband would learn of her infidelity, as their marriage had been strained and unhappy. Both her children were then independent adults. While in Greece, Hitchens reported on the constitutional crisis of the military junta. It became his first leading article for the New Statesman.^[27]

In 1977, unhappy at the New Statesman, Hitchens defected to the Daily Express where he became a foreign correspondent.^[26] He returned to the New Statesman in 1979 where he became foreign editor.^[26]

American career (1981–2011)[link]

After moving to the United States in 1981, Hitchens wrote for The Nation, where he penned vociferous critiques of Ronald Reagan, George H. W. Bush and American foreign policy in South and Central America.^{[28][29][30][31][32][33][34]} He became a contributing editor of Vanity Fair in 1992,^[35] writing ten columns a year. In 2002 Asteroid 57901 Hitchens was named after him.^[36] He left The Nation in 2002 after profoundly disagreeing with other contributors over the Iraq War. There is speculation that Hitchens was the inspiration for Tom Wolfe's character Peter Fallow in the 1987 novel The Bonfire of the Vanities,^[30] but others — including Hitchens (or he indicated as such while alive) — believe it to be Spy Magazine's "Ironman Nightlife Decathlete" Anthony Haden-Guest.^[37][38] In 1987, his father died from cancer of the esophagus.^[39] He became a media fellow at the Hoover Institution in September 2008.^[40]

Hitchens spent part of his early career in journalism as a foreign correspondent in Cyprus.^[41] Through his work there he met his first wife Eleni Meleagrou, a Greek Cypriot, with whom he had two children, Alexander and Sophia. His son, Alexander Meleagrou-Hitchens, born in 1984, has worked as a researcher for London think tanks the Policy Exchange and the Centre for Social Cohesion. Hitchens continued writing essay-style correspondence pieces from a variety of locales, including Chad, Uganda^[42] and the Darfur region of Sudan.^[43] His work took him to over 60 countries.^[44] In 1991 he received a Lannan Literary Award for Nonfiction.^[45]

Before Hitchens' political shift, the American author and polemicist Gore Vidal was apt to speak of Hitchens as his "Dauphin" or "heir".^[46][47][48] In 2010, Hitchens attacked Vidal in a Vanity Fair piece headlined "Vidal Loco," calling him a "crackpot" for his adoption of 9/11 conspiracy theories.^[49][50] Also, on the back of his book Hitch-22, among the praise from notable writers and figures, a Vidal quote endorsing Hitchens as his successor is crossed out with a red 'X' and a message saying "NO C.H." His strong advocacy of the war in Iraq had gained Hitchens a wider readership, and in September 2005 he was named one of the "Top 100 Public Intellectuals" by Foreign Policy and Prospect magazines.^[51] An online poll ranked the 100 intellectuals, but the magazines noted that the rankings of Hitchens (5), Noam Chomsky (1), and Abdolkarim Soroush (15) were partly due to supporters publicising the vote.^[52]

In 2007 Hitchens' work for Vanity Fair won him the National Magazine Award in the category "Columns and Commentary".^[53] He was a finalist once more in the same category in 2008 for some of his columns in Slate but lost out to Matt Taibbi of Rolling Stone.^[54] He won the National Magazine Award for Columns about Cancer in 2011.^[55][56] Hitchens also served on the Advisory Board of Secular Coalition for America and offered advice to Coalition on the acceptance and inclusion of nontheism in American life.^[57]

Literature reviews[link]

Hitchens wrote a monthly essay on books in The Atlantic^[58] and contributed occasionally to other literary journals. One of his books, Unacknowledged Legislation: Writers in the Public Sphere, is a collection of such works, and Love, Poverty and War contains a section devoted to literary essays. In Why Orwell Matters, he defends Orwell's writings against modern critics as relevant today and progressive for his time. In the 2008 book Christopher Hitchens and His Critics: Terror, Iraq, and the Left, many literary critiques are included of essays and other books of writers, such as David Horowitz and Edward Said.

During a three-hour interview by Book TV,^[3] he named authors who have had influence on his views, including Aldous Huxley, George Orwell, Evelyn Waugh, P. G. Wodehouse and Conor Cruise O'Brien.

Political views[link]

The San Francisco Chronicle referred to Hitchens as a "gadfly with gusto".^[60] In 2009, Hitchens was listed by Forbes magazine as one of the "25 most influential liberals in the U.S. media".^[61] However, the same article noted that he would "likely be aghast to find himself on this list", since it reduces his self-styled radicalism to mere liberalism. Hitchens' political perspective can be found in his wide ranging writings which include many of the political dialogues he published.

Socialism[link]

Hitchens became a socialist "largely [as] the outcome of a study of history, taking sides ... in the battles over industrialism and war and empire." In 2001, he told Rhys Southan of Reason magazine that he could no longer say "I am a socialist." Socialists, he claimed, had ceased to offer a positive alternative to the capitalist system. Capitalism had become the more revolutionary economic system, and he welcomed globalisation as "innovative and internationalist", but added, "I don't think that the contradictions, as we used to say, of the system, are by any means all resolved." He stated that he had a renewed interest in the freedom of the individual from the state, but that he still considered libertarianism "ahistorical" both on the world stage and in the work of creating a stable and functional society, adding that libertarians are "more worried about the over-mighty state than the unaccountable corporation" whereas "the present state of affairs ... combines the worst of bureaucracy with the worst of the insurance companies."^[62]

In 2006, in a town hall meeting in Pennsylvania debating the Jewish Tradition with Martin Amis, Hitchens commented on his political philosophy by stating, "I am no longer a socialist, but I still am a Marxist".^[63] In a June 2010 interview with The New York Times, he stated that "I still think like a Marxist in many ways. I think the materialist conception of history is valid. I consider myself a very conservative Marxist".^[64] In 2009, in an article for The Atlantic entitled "The Revenge of Karl Marx", Hitchens frames the late-2000s recession in terms of Marx's economic analysis and notes how much Marx admired the capitalist system he was calling for the end of, but says that Marx ultimately failed to grasp how revolutionary capitalist innovation was.^[65] Hitchens was an admirer of Che Guevara, commenting that "[Che's] death meant a lot to me and countless like me at the time, he was a role model, albeit an impossible one for us bourgeois romantics insofar as he went and did what revolutionaries were meant to do — fought and died for his beliefs."^[66] However, in an essay written in 1997, he distanced himself from Che, and referred to the mythos surrounding him as a "cult".^[67]

He continued to regard both Vladimir Lenin and Leon Trotsky as great men,^[68][69] and the October Revolution as a necessary event in the modernization of Russia.^[21][30] In 2005, Hitchens praised Lenin's creation of "secular Russia" and his discrediting of the Russian Orthodox Church, describing it as "an absolute warren of backwardness and evil and superstition".^[21]

Iraq War and the war on terror[link]

In the years after the fatwa issued against Salman Rushdie, Hitchens became increasingly critical of what he called "excuse making" on the left. At the same time, he was attracted to the foreign policy ideas of some on the Republican-right that promoted pro-liberalism intervention, especially the neoconservative group that included Paul Wolfowitz.^[70] Around this time, he befriended the Iraqi dissident and businessman Ahmed Chalabi.^[71] In 2004, Hitchens stated that neoconservative support for US intervention in Iraq convinced him that he was "on the same side as the neo-conservatives" when it came to contemporary foreign policy issues.^[72] Hitchens had also been known to refer to his association with "temporary neocon allies".^[73]

Following the September 11 attacks, Hitchens and Noam Chomsky debated the nature of radical Islam and the proper response to it. In October 2001, Hitchens wrote criticisms of Chomsky in The Nation.^[74][75] Chomsky responded^[76] and Hitchens issued a rebuttal to Chomsky^[77] to which Chomsky again responded.^[78] Approximately a year after the September 11 attacks and his exchanges with Chomsky, Hitchens left The Nation, claiming that its editors, readers and contributors considered John Ashcroft a bigger threat than Osama bin Laden,^[79] and that they were making excuses on behalf of Islamist terrorism; in the following months he wrote articles increasingly at odds with his colleagues.

Christopher Hitchens argued the case for the Iraq War in a 2003 collection of essays entitled A Long Short War: The Postponed Liberation of Iraq, and he held numerous public debates on the topic with George Galloway^[80] and Scott Ritter.^[81]

Criticism of George W. Bush[link]

Prior to September 11, 2001, and the invasion of Iraq and Afghanistan, Hitchens was highly critical of Bush's "non-interventionist" foreign policy. He also criticized Bush's support of intelligent design^[82] and capital punishment.^[83][83]

Although Hitchens defended Bush's post-September 11 foreign policy, he criticized the actions of U.S. troops in Abu Ghraib and Haditha, and the U.S. government's use of waterboarding, which he unhesitatingly deemed as torture after being invited by Vanity Fair to voluntarily undergo it.^[84][85] In January 2006, Hitchens joined with four other individuals and four organizations, including the American Civil Liberties Union and Greenpeace, as plaintiffs in a lawsuit, ACLU v. NSA, challenging Bush's warrantless domestic spying program; the lawsuit was filed by the ACLU.^[86][87][88]

Presidential endorsements[link]

Hitchens would elaborate on his political views and ideological shift in a discussion with Eric Alterman on Bloggingheads.tv. In this discussion Hitchens revealed himself to be a supporter of Ralph Nader in the 2000 U.S. presidential election, who was disenchanted with the candidacy of both George W. Bush and Al Gore.^[89]

Hitchens speaking at a September 2000 third party protest at the headquarters of the Commission on Presidential Debates

Hitchens made a brief return to The Nation just before the 2004 U.S. presidential election and wrote that he was "slightly" for Bush; shortly afterwards, Slate polled its staff on their positions on the candidates and mistakenly printed Hitchens' vote as pro-John Kerry. Hitchens shifted his opinion to "neutral", saying: "It's absurd for liberals to talk as if Kristallnacht is impending with Bush, and it's unwise and indecent for Republicans to equate Kerry with capitulation. There's no one to whom he can surrender, is there? I think that the nature of the jihadist enemy will decide things in the end".^[90]

In the 2008 presidential election, Hitchens in an article for Slate stated, "I used to call myself a single-issue voter on the essential question of defending civilization against its terrorist enemies and their totalitarian protectors, and on that 'issue' I hope I can continue to expose and oppose any ambiguity." He was critical of both main party candidates, Barack Obama and John McCain. Hitchens went on to support Obama, calling McCain "senile", and his choice of running mate Sarah Palin "absurd", calling Palin a "pathological liar" and a "national disgrace".^[91]

Blumenthal–Hitchens feud[link]

Hitchens and Carol Blue chose to submit an affidavit to the trial managers of the Republican Party in the trial of impeachment of Bill Clinton. In the affidavit, Blue and Hitchens swore that their then-friend, Sidney Blumenthal, had described Monica Lewinsky as a stalker. This allegation contradicted Blumenthal's own sworn deposition in the trial,^[92] and it resulted in a hostile exchange of opinion in the public sphere between Hitchens and Blumenthal. Following the publication of Blumenthal's The Clinton Wars, Hitchens wrote several pieces in which he accused Blumenthal of manipulating the facts.^[92][93]

Israel–Palestine[link]

Hitchens had said of himself, "I am an Anti-Zionist. I'm one of those people of Jewish descent who believes that Zionism would be a mistake even if there were no Palestinians."^[94]

A review of his autobiography Hitch-22 in the Jewish Daily Forward refers to Hitchens as "a prominent anti-Zionist" and says that he views Zionism "as an injustice against the Palestinians".^[95] Others have commented on his anti-Zionism as well^[96] suggesting that his memoir was "marred by the occasional eruption of [his] anti-Zionism".^[97] The Jewish Daily Forward quoted him saying of Israel's prospects for the future, "I have never been able to banish the queasy inner suspicion that Israel just did not look, or feel, either permanent or sustainable."^[95]

In Slate, Hitchens pondered the notion that, instead of curing antisemitism through the creation of a Jewish state, "Zionism has only replaced and repositioned"^[98] it, saying: "there are three groups of 6 million Jews. The first 6 million live in what the Zionist movement used to call Palestine. The second 6 million live in the United States. The third 6 million are distributed mainly among Russia, France, Britain, and Argentina. Only the first group lives daily in range of missiles that can be (and are) launched by people who hate Jews." Hitchens argued that instead of supporting Zionism, Jews should help "secularize and reform their own societies", believing that unless one is religious, "what the hell are you doing in the greater Jerusalem area in the first place?" Indeed, Hitchens goes so far as to claim that the only justification for Zionism given by Jews is a religious one.^[99]

During a town hall function in Pennsylvania with Martin Amis, Hitchens stated that "one must not insult or degrade or humiliate people"^[100] and that he "would be opposed to this maltreatment of the Palestinians if it took place on a remote island with no geopolitical implications". Hitchens described Zionism as "an ethno-nationalist quasi-religious ideology" and stated his desire that if possible, he would "re-wind the tape [to] stop Hertzl from telling the initial demagogic lie (actually two lies) that a land without a people needs a people without a land".

He continued to say that Zionism "nonetheless has founded a sort of democratic state which isn't any worse in its practice than many others with equally dubious origins." He stated that settlement in order to achieve security for Israel is "doomed to fail in the worst possible way", and the cessation of this "appallingly racist and messianic delusion" would "confront the internal clerical and chauvinist forces which want to instate a theocracy for Jews". However, Hitchens contended that the "solution of withdrawal would not satisfy the jihadists" and wondered "What did they imagine would be the response of the followers of the Prophet [Muhammad]?" Hitchens bemoaned the transference into religious terrorism of Arab secularism as a means of democratization: "the most depressing and wretched spectacle of the past decade, for all those who care about democracy and secularism, has been the degeneration of Palestinian Arab nationalism into the theocratic and thanatocratic hell of Hamas and Islamic Jihad".^[98] He maintained that the Israel-Palestine conflict is a "trivial squabble" that has become "so dangerous to all of us" because of "the faith-based element."^[100]

Hitchens collaborated on this issue with prominent Palestinian advocate Edward Said, in 1988 publishing Blaming the Victims: Spurious Scholarship and the Palestinian Question.

Domestic policy[link]

Hitchens actively supported drug policy reform and called for the abolition of the "War on Drugs" which he described as an "authoritarian war" during a debate with William F. Buckley.^[19] He supported the legalization of cannabis for both medical and recreational purposes, citing it as a cure for glaucoma and as treatment for numerous side-effects induced by chemotherapy, including severe nausea, describing the prohibition of the drug as "sadistic".^[101] On the issue of abortion, Hitchens prioritized in affirming that he believed a fetus should be regarded as an "unborn child", but opposed the overturning of Roe v. Wade and supported the development of medical abortion techniques, and fundamentally believed in access to contraceptives and reproductive rights as "the only thing that is known to cure poverty", and in order to prevent surgical abortion altogether.^[102][103]

Other[link]

Other issues Hitchens wrote on the subjects of included his support for the reunification of Ireland,^[104][105] abolition of the British monarchy,^[106] and his condemnation of the war crimes of Slobodan Milošević^[107] and Franjo Tuđman^[108] in Yugoslavia, and the Bosnian War.^[109]

Critiques of specific individuals[link]

Hitchens was known for his scathing critiques of public figures. Three figures — Bill Clinton, Henry Kissinger, and Mother Teresa — were the targets of three separate full length texts, No One Left to Lie To: The Triangulations of William Jefferson Clinton, The Trial of Henry Kissinger, and The Missionary Position: Mother Teresa in Theory and Practice. Hitchens also wrote book-length biographical essays about Thomas Jefferson (Thomas Jefferson: Author of America), George Orwell (Why Orwell Matters), and Thomas Paine (Thomas Paine's "Rights of Man": A Biography).

However, the majority of Hitchens's critiques took the form of short opinion pieces, some of the more notable being his critiques of: Jerry Falwell,^[110][111] George Galloway,^[112] Mel Gibson,^[113] Tenzin Gyatso, the 14th Dalai Lama,^[114] Michael Moore,^[115] Daniel Pipes,^[116] Ronald Reagan,^[117] Jesse Helms,^[118] and Cindy Sheehan.^[21][119]When comedian Bob Hope died in 2003, Hitchens wrote an attack piece on him, calling Hope "a fool and nearly a clown, but he was never even remotely a comedian" and "Quick, then—what is your favorite Bob Hope gag? It wouldn't take you long if I challenged you on Milton Berle, or Woody Allen, or John Cleese, or even Lenny Bruce or Mort Sahl. By this time tomorrow, I bet you haven't come up with a real joke for which Hope could take credit." Critics however argued that Hitchens focused solely on Hope's declining years and ignored his heyday in the 1940s.^[120]

Views on religion[link]

Hitchens often spoke out against the Abrahamic religions, or what he called "the three great monotheisms" (Judaism, Christianity and Islam). He said: "The real axis of evil is Christianity, Judaism, and Islam".^{[cite this quote]} In his book, God Is Not Great, Hitchens expanded his criticism to include all religions, including those rarely criticized by Western secularists such as Hinduism and neo-paganism. His book had mixed reactions, from praise in The New York Times for his "logical flourishes and conundrums"^[121] to accusations of "intellectual and moral shabbiness" in the Financial Times.^[122] God Is Not Great was nominated for a National Book Award on 10 October 2007.^[123][124]

Hitchens contended that organized religion is "the main source of hatred in the world",^[125] "[v]iolent, irrational, intolerant, allied to racism, tribalism, and bigotry, invested in ignorance and hostile to free inquiry, contemptuous of women and coercive toward children", and that accordingly it "ought to have a great deal on its conscience". In God Is Not Great, Hitchens contends that:

[A]bove all, we are in need of a renewed Enlightenment, which will base itself on the proposition that the proper study of mankind is man and woman [referencing Alexander Pope]. This Enlightenment will not need to depend, like its predecessors, on the heroic breakthroughs of a few gifted and exceptionally courageous people. It is within the compass of the average person. The study of literature and poetry, both for its own sake and for the eternal ethical questions with which it deals, can now easily depose the scrutiny of sacred texts that have been found to be corrupt and confected. The pursuit of unfettered scientific inquiry, and the availability of new findings to masses of people by electronic means, will revolutionize our concepts of research and development. Very importantly, the divorce between the sexual life and fear, and the sexual life and disease, and the sexual life and tyranny, can now at last be attempted, on the sole condition that we banish all religions from the discourse. And all this and more is, for the first time in our history, within the reach if not the grasp of everyone.^[126]

Hitchens and John Lennox at an "Is God Great?" debate (Alabama, 2009)

His book rendered him one of the major advocates of the "New Atheism" movement, and he also was made an Honorary Associate of the National Secular Society.^[127] Hitchens said he would accept an invitation from any religious leader who wished to debate with him. He also served on the advisory board of the Secular Coalition for America,^[128] a lobbying group for atheists and humanists in Washington, DC. In 2007, Hitchens began a series of written debates on the question "Is Christianity Good for the World?" with Christian theologian and pastor, Douglas Wilson, published in Christianity Today magazine.^[129] This exchange eventually became a book by the same title in 2008. During their book tour to promote the book, film producer Darren Doane sent a film crew to accompany them. Doane produced the film Collision: "Is Christianity GOOD for the World?" which was released on 27 October 2009.

On 26 November 2010 Hitchens appeared in Toronto, Canada at the Munk Debates, where he debated religion with former British Prime Minister Tony Blair, a convert to Roman Catholicism. Blair argued religion is a force for good, while Hitchens was against it. Preliminary results on the Munk website said 56 per cent of the votes backed the proposition (Hitchens' position) before hearing the debate, with 22 per cent against (Blair's position), and 21 per cent undecided, with the undecided voters leaning toward Hitchens, giving him a 68 per cent to 32 per cent victory over Blair, after the debate.^[130][131]

In February 2006, Hitchens helped organize a pro-Denmark rally outside the Danish Embassy in Washington, DC in response to the Jyllands-Posten Muhammad cartoons controversy.^[132]

Hitchens was accused by William A. Donohue of the Catholic League for Religious and Civil Liberties of being particularly anti-Catholic. Hitchens responded "when religion is attacked in this country [...] the Catholic Church comes in for a little more than its fair share".^[133] Hitchens had also been accused of anti-Catholic bigotry by others, including Brent Bozell, Tom Piatak in The American Conservative, and UCLA Law Professor Stephen Bainbridge.^[134][135] In an interview with Radar in 2007, Hitchens said that if the Christian right's agenda were implemented in the United States "It wouldn't last very long and would, I hope, lead to civil war, which they will lose, but for which it would be a great pleasure to take part."^[136] When Joe Scarborough on 12 March 2004 asked Hitchens whether he was "consumed with hatred for conservative Catholics", Hitchens responded that he was not and that he just thinks that "all religious belief is sinister and infantile".^[137] Piatak claimed that "A straightforward description of all Hitchens's anti-Catholic outbursts would fill every page in this magazine", noting particularly Hitchens' assertion that U.S. Supreme Court Justice John Roberts should not be confirmed because of his faith.^[135]

Hitchens was raised nominally Christian, and went to Christian boarding schools but from an early age declined to participate in communal prayers. Later in life, Hitchens discovered that he was of partially Jewish ancestry. According to Hitchens, when his brother Peter took his fiancée to meet their maternal grandmother, who was then in her 90s, she said of his fiancée, "She's Jewish, isn't she?" and then announced: "Well, I've got something to tell you. So are you." Hitchens found out that his maternal grandmother, Dorothy Levin, was raised Jewish (Dorothy's father and maternal grandfather had both been born Jewish, and Dorothy's maternal grandmother – Hitchens' matrilineal great-great-grandmother – was a convert to Judaism). Hitchens' maternal grandfather converted to Judaism before marrying Dorothy Levin.^[138] Hitchens' Jewish-born ancestors were immigrants from Eastern Europe (including Poland).^[139][140] In an article in the The Guardian on 14 April 2002, Hitchens stated that he could be considered Jewish because Jewish descent is matrilineal.^[139] In a 2010 interview at New York Public Library, Hitchens stated that he was against circumcision, a Jewish tradition, and that he believed "if anyone wants to saw off bits of their genitalia they should do when they're grown up and have made the decision for themselves".^[141]

In February 2010, he was named to the Freedom From Religion Foundation's Honorary Board of distinguished achievers.^[142]

Personal life[link]

Hitchens after a talk at The College of New Jersey in March 2009

Marriages and children[link]

This section requires expansion.

Hitchens married Eleni Meleagrou, a Greek Cypriot, in a Greek Orthodox church^[18] in 1981; the couple had a son, Alexander and a daughter, Sophia. In 1989 Hitchens left Meleagrou for Carol Blue, an American writer.^[29] The couple married in New York, at the apartment of Victor Navasky, editor of The Nation. They have a daughter, Antonia.^[29]

Parents[link]

Hitchens' father, Eric Hitchens, was a Commander in the British Royal Navy. Hitchens often referred to his father as simply the 'Commander'. On 26th December, 1943, Hitchens's father was deployed onboard HMS Jamaica when it sank the German warship, the Scharnhorst. Christopher Hitchens would refer to his father's contribution to the war: 'Sending a Nazi convoy raider to the bottom is a better day's work than any I have ever done.' He also stated that 'the remark that most summed him [his father] up was the flat statement that the war of 1939 to 1945 had been "the only time when I really felt I knew what I was doing."' ^[143]

Hitchens's mother, Yvonne, died in Athens 1973 when, despite first reports in The Times that she had been murdered, it was later concluded that her death had been the result of an apparent suicide pact with her boyfriend, Reverend Timothy Bryan. Hitchens travelled to Athens to identify his mother's body. On the subject Hitchens later said: 'She probably thought things were getting sordid - he [Bryan] wasn't able to hold a job down, she couldn't go back, she was probably about the age I am now and perhaps there was that - she'd been very pretty - and things were never going to get any better, so why go through with it? She might not have been that hard to persuade, but I know that she did try to save herself because I have the photographs still. So that was sort of the end of family life really.' ^[144]

In reference to writing about his mother in his memoir, Hitch-22, he said, 'It was painful to write about my mother, but not very because long ago I internally managed all that. 'I even went back to Greece and I went to the graveyard while I was writing the book and decided not to write about it. I thought that would be sentimental.' ^[145]

Relationship with his younger brother[link]

Hitchens' younger brother by two-and-a-half years, Peter Hitchens, is a Christian and socially conservative journalist in London, although, like his brother, he had been a Trotskyist in the 1970s. The brothers had a protracted falling-out after Peter wrote that Christopher had once joked that he "didn't care if the Red Army watered its horses at Hendon" (a suburb of London).^[146] Christopher denied having said this and broke off contact with his brother. He then referred to his brother as "an idiot" in a letter to Commentary, and the dispute spilled into other publications as well. Christopher eventually expressed a willingness to reconcile and to meet his new nephew (born in 1999); shortly thereafter the brothers gave several interviews together in which they said that their personal disagreements had been resolved. They appeared together on 21 June 2007 edition of the BBC current affairs discussion show Question Time. The pair engaged in a formal televised debate for the first time on 3 April 2008, at Grand Valley State University,^[147] and at the Pew Forum on 12 October 2010.^[148]

Smoking and drinking[link]

The Sunday Times described Hitchens as "Usually armed with a glass of Scotch and an untipped Rothmans cigarette."^[149] In late 2007 he briefly gave up smoking, although resumed during the writing of his memoir and continued until his cancer diagnosis.^[150] Hitchens admitted to drinking heavily; in 2003 he wrote that his daily intake of alcohol was enough "to kill or stun the average mule", arguing that many great writers "did some of their finest work when blotto, smashed, polluted, shitfaced, squiffy, whiffled, and three sheets to the wind."^[151] He argued, "The plain fact is that [drinking] makes other people, and indeed life itself, a good deal less boring."^[152]

George Galloway notably accused Hitchens of being a "drink-sodden ex-Trotskyist popinjay",^[153] to which Hitchens replied, "only some of which is true".^[154] Hitchens later elaborated: "He says that I am an ex-Trotskyist (true), a 'popinjay' (true enough, since the word's original Webster's definition is a target for arrows and shots), and that I cannot hold a drink (here I must protest)."^[155] Hitchens' wife Carol Blue described him as "obviously an alcoholic, he functions at a really high level and he doesn’t act like a drunk, so the only reason it’s a bad thing is it’s taking out his liver, presumably. It would be a drag for Henry Kissinger to live to a hundred and Christopher to keel over next year.” ^[156] His New Yorker profile described him as drinking "like a Hemingway character: continually and to no apparent effect."^[156]

Oliver Burkeman writes, "Since the parting of ways on Iraq [...] Hitchens claims to have detected a new, personalised nastiness in the attacks on him, especially over his fabled consumption of alcohol. He welcomes being attacked as a drinker 'because I always think it's a sign of victory when they move on to the ad hominem.' He drinks, he says, 'because it makes other people less boring. I have a great terror of being bored. But I can work with or without it. It takes quite a lot to get me to slur.'"^[157]

In his 2010 memoir Hitch-22, Hitchens wrote: "There was a time when I could reckon to outperform all but the most hardened imbibers, but I now drink relatively carefully." He described his current drinking routine on working-days as follows: "At about half past midday, a decent slug of Mr. Walker's amber restorative, cut with Perrier water (an ideal delivery system) and no ice. At luncheon, perhaps half a bottle of red wine: not always more but never less. Then back to the desk, and ready to repeat the treatment at the evening meal. No 'after dinner drinks' — ​most especially nothing sweet and never, ever any brandy. 'Nightcaps' depend on how well the day went, but always the mixture as before. No mixing: no messing around with a gin here and a vodka there."^[158]

Reflecting on the lifestyle that supported his career as a writer he said:

I always knew there was a risk in the bohemian lifestyle ... I decided to take it because it helped my concentration, it stopped me being bored — it stopped other people being boring. It would make me want to prolong the conversation and enhance the moment. If you ask: would I do it again? I would probably say yes. But I would have quit earlier hoping to get away with the whole thing. I decided all of life is a wager and I'm going to wager on this bit ... In a strange way I don't regret it. It's just impossible for me to picture life without wine, and other things, fueling the company, keeping me reading, energising me. It worked for me. It really did.^[159]

Esophageal cancer and death[link]

Hitchens in 2010

In June 2010, Hitchens postponed his book tour for Hitch-22 to undergo treatment for esophageal cancer.^[160] He announced that he was undergoing treatment in a Vanity Fair piece entitled "Topic of Cancer".^[39] Hitchens said that he recognised the long-term prognosis was far from positive, and that he would be a "very lucky person to live another five years".^[161] In November 2010, Hitchens canceled^[162] a scheduled appearance in New York, where he was to debate religion writers David Hazony and Stephen Prothero on the subject of the Ten Commandments. Earlier that year, he published a piece in Vanity Fair on the subject,^[163] and was working on a book about the Ten Commandments as well.^[164]

During his illness, Hitchens was under the care of Francis Collins and was the subject of Collins' new cancer treatment which maps out the human genome and selectively targets damaged DNA.^[165][166]

In April 2011, Hitchens was forced to cancel an appearance at the American Atheist Convention, and instead sent a letter that stated, "Nothing would have kept me from joining you except the loss of my voice (at least my speaking voice) which in turn is due to a long argument I am currently having with the specter of death." He closed with "And don't keep the faith."^[167] The letter also dismissed the notion of a possible deathbed conversion, in which he claimed that "redemption and supernatural deliverance appears even more hollow and artificial to me than it did before."^[167] In June 2011, he spoke to a University of Waterloo audience via a home video link.^[168]

In October 2011, Hitchens made a public appearance at the Texas Freethought Convention in Houston, TX. Atheist Alliance of America was also a participant in the joint convention.^[169]

In November 2011, George Eaton wrote in the New Statesman:

The tragedy of Hitchens' illness is that it came at a time when he enjoyed a larger audience than ever. Of his tight circle of friends – Amis, Fenton, McEwan, Rushdie – Hitchens was the last to gain international renown, yet he is now read more widely than any of them." Eaton revealed that Hitchens would like to be remembered as a man who fought totalitarianism in all its forms although many remember him as a "lefty who turned right", and his support of the Iraq War and not his support of the War in Bosnia on the side of the Moslems. Eaton concluded, "The great polemicist is certain to be remembered, but, as he is increasingly aware, perhaps not as he would like."^[170]

Hitchens died on 15 December 2011 at the University of Texas MD Anderson Cancer Center in Houston.^[171]

In accordance with his wishes, his body was donated to medical research.^[172]

Reactions to death[link]

Former British Prime Minister Tony Blair was one of dozens of public figures to offer condolences and respect to Hitchens after his death from cancer

Former British Prime Minister Tony Blair said, "Christopher Hitchens was a complete one-off, an amazing mixture of writer, journalist, polemicist, and unique character. He was fearless in the pursuit of truth and any cause in which he believed. And there was no belief he held that he did not advocate with passion, commitment, and brilliance. He was an extraordinary, compelling and colourful human being whom it was a privilege to know."^[173]

Richard Dawkins, British evolutionary biologist at the University of Oxford and a friend of Hitchens, said, "I think he was one of the greatest orators of all time. He was a polymath, a wit, immensely knowledgeable, and a valiant fighter against all tyrants including imaginary supernatural ones."^[173]

Sam Harris, American writer and neuroscientist, wrote, "I have been privileged to witness the gratitude that so many people feel for Hitch’s life and work — for, wherever I speak, I meet his fans. On my last book tour, those who attended my lectures could not contain their delight at the mere mention of his name — and many of them came up to get their books signed primarily to request that I pass along their best wishes to him. It was wonderful to see how much Hitch was loved and admired — and to be able to share this with him before the end. I will miss you, brother."^[174]

Francis Collins, director of the National Institutes of Health and former head of the Human Genome Project who helped treat Hitchens' illness, wrote, "I will miss Christopher. I will miss the brilliant turn of phrase, the good-natured banter, the wry sideways smile when he was about to make a remark that would make me laugh out loud. No doubt he now knows the answer to the question of whether there is more to the spirit than just atoms and molecules. I hope he was surprised by the answer. I hope to hear him tell about it someday. He will tell it really well."^[175]

British columnist and author Peter Hitchens, who had a tumultuous relationship with his older brother Christopher, wrote that he and Christopher "got on surprisingly well in the past few months, better than for about 50 years as it happens," and praised his brother as "courageous."^[176]

Irish-American political journalist Alexander Cockburn, founder of the left-wing^{[177][178][179]} political magazine CounterPunch wrote an obituary critical of Hitchens, criticizing his support for the Iraq War, criticisms of Mother Teresa, and criticisms of their mutual friend Edward Said and concluded, "I found the Hitchens cult of recent years entirely mystifying. He endured his final ordeal with pluck, sustained indomitably by his wife Carol."^[180]

Tributes followed from the philosopher Daniel Dennett,^[181] the physicist Lawrence Krauss,^[182] the actor Stephen Fry,^[183] the writer Ian McEwan,^[184] the philosopher A.C. Grayling;^[185] and Vanity Fair, in which he was remembered as an "incomparable critic and masterful rhetorician".^[186]

Assessment[link]

Anthony Gottlieb argued in The New Yorker that Hitchens "thrives at the lectern, where his powers of rhetoric and recall enable him to entertain an audience, go too far, and almost get away with it."^[187]

Jason Cowley argued in the Financial Times:

He is not a philosopher and has made no original contribution to intellectual thought. As an atheist, his anti-religious tract, God Is Not Great, is elegant but derivative. His polemical denunciations and pamphlets on powerful individuals, such as Mother Teresa, Bill Clinton, Ronald Reagan and Henry Kissinger, feel already dated, stranded in place and time, good journalism but not literature. Ultimately, I suspect, he will be remembered more for his prodigious output and for his swaggering, rhetorical style – as well as for his lifestyle: the louche cosmopolitan and gadfly, the itinerant man of letters and indefatigable raconteur.^[188]

Film and television appearances[link]

As referenced from the Internet Movie Database, Hitchens Web or Charlie Rose.^{[189][190][191]}

Selected publications[link]

References[link]