Pornography

It’s hard not to love a book that starts with its author fearing a police sting while flogging sex toys at a hen party in Texas. The year is 2004 and Hallie Lieberman is attending grad school in Austin and supporting her studies by working as a home party organiser for Forbidden Fruit, local purveyor of marital aids: ‘Christy is rattling off her order: a jelly vibrator, a cock ring, a bottle of Eros lubricant.’ Just one snag; devices that are intended ‘primarily for stimulation of the human genital organs’ are deemed illegal in the state of Texas. They’re illegal to this day in Louisiana.

Read cover to cover, a book of essays gives you the person behind it: their voice, the trend of their thinking, their tastes and the nature of their engagement with the world. So, here are two, one from each end of the human spectrum. Think of Milton’s Archangel Raphael, intellectually wide-ranging, lucid, informative and fair, and you have Francis Spufford. Think of his darkly glittering Satan — vivid, passionate, partisan and fatally persuasive — and you have Martin Amis. Read these books together and you have, in essay terms, a Miltonic whole. These are collections of what might be called ‘pre-loved’ pieces, not originally designed to cohere, so they have been washed and brushed for resale.

Tim Parks is a writer of some very fine books indeed, which makes it even more of a shame that his most recent novel is flat, grim and (like its narrator) interesting only to itself. His main theme is adultery, a subject he explored in his wonderful novel Europa (1997), in the short story collection Talking About It (2005), and in the thoughtful essays of Adultery and Other Diversions (1998). But in recent years he has become the laureate of a certain kind of seedy, middle-aged infidelity, and In Extremis is single-minded to the point of obsession: anorak and dirty mac in one. The problem might be that he is simply too productive. In Extremis is a loose sequel to Thomas And Mary (2016) a novel that explored the breakup of a marriage from a range of narrative perspectives.

This is an odd one, not least because it claims to be a novel, which it isn’t. Emmanuel Carrère, writer and film-maker, looks back on an earlier self when, as a young man, he had a phase of being a devout Catholic, going to Mass daily, making his confession, the whole caboodle. He decides to marry his girlfriend, who is called Anne. We do not hear much about her. He later marries Hélène Devynck. Like the ‘real’ Carrère, the narrator has a house on the island of Patmos, where much of this book was written — appropriately, since it is a (sort of) commentary on the New Testament.

The premise of Kat Banyard’s Pimp State is a familiar one: sex work — a phrase the author rejects as pure euphemism — is formalised sexual exploitation, synonymous with sexual abuse and therefore both ‘a cause and a consequence of inequality between men and women’. It follows, then, that if you’re in favour of gender equality, or simply a decent human being who disapproves of sexual violence, you must oppose the sale of any and all variations of sex. If you’re not part of the solution — well, you know the rest. You don’t have to be especially interested in feminism to have heard this before.

‘I for one would be sorry to see them go,’ wrote George Orwell. ‘They are a sort of saturnalia, a harmless rebellion against virtue.’ He was writing about the seaside postcards of Donald McGill in 1941, but his defence of them and their ‘enthusiastic indecency’ could equally well apply to Page 3. Orwell’s argument was that McGill’s caricatures of women, ‘with breasts or buttocks grossly over-emphasised’, gave expression to ‘the Sancho Panza view of life’. There’s a fat little squire in all of us, he thought, although few of us are brave enough to admit it. ‘He is the unofficial self, the voice of the belly protesting against the soul,’ he wrote.

This year marks the 25th anniversary of the world wide web, and I wonder whether its inventor, Tim Berners-Lee, would still have given it away had he known where it would be now. Had he foreseen Google and Facebook and Twitter, the conquest of web porn and the normalisation among teen-agers of misogyny and sodomy, the endless harvesting and mining of data, the surveillance, the cruelty and vulgarity and invasive crassness, the commercialisation of everything — would he still have said, ‘Have it for free, in the common good’? That’s a question that only he can answer. But the great fascination of the web lies in the near-asymptotic rate at which it has grown, not only in scope but in its domination of our lives.