Dazzling, and sparked by frequent flashes of nonchalant brilliance.”—The New York Times
“Brainy, compassionate, divinely witty.”—The Washington Post
“[A] literary miracle.”—Maureen Corrigan, “Fresh Air,” NPR
“Rebecca Goldstein is a rare find among contemporary novelists: she has intellectual muscle as well as a tender emotional reach.” —Ian McEwan
“Deeply moving and a joy to read.” —Jonathan Safran Foer, author of Extremely Loud and Incredibly Close
“Captivating, original, and at times riotously funny.” —Commentary
“Compelling, heady . . . and laced with a deliciously dark wit.” —Boston Globe
“Thoughtful, witty, and—I cannot stress enough—really entertaining.” —Christian Science Monitor
"Goldstein can make Spinoza sing and Gödel comprehensible, and in her cerebral fiction she dances across disciplines with delight….36 Arguments radiates all the humor and erudition we've come to expect from Goldstein, and despite the novel's attention to the oldest questions, it has arrived at exactly the right moment. ... One of the funniest [academic satires] ever written. ...Goldstein doesn't want to shake your faith or confirm it, but she'll make you a believer in the power of fiction."—The Washington Post
"When Rebecca Goldstein, the American philosopher-novelist who looks like Rapunzel but thinks like Wittgenstein, was awarded the prestigious MacArthur Award (commonly known as the “genius award”) in 1996, she was praised for her ability to “dramatise the concerns of philosophy without sacrificing the demands of imaginative storytelling”. That is putting her achievements lightly. Her most recent book, 36 Arguments for the Existence of God, is a vast….which is nonetheless possessed of a steely intellectual coherence that is frighteningly impressive to behold."—The Times (London)
“36 Arguments for the Existence of God affirms Ms. Goldstein’s rare ability to explore the quotidian and the cosmological with equal ease. ...The novel’s bracing intellectual energy never flags. ... It affirms Ms. Goldstein’s position as a satirist and a seeker of real moral questions at a time when silly ones prevail."— The New York Times
“Hilariously irreverent. . . . The draw of transcendental longings, Seltzer discovers, is not to be found in logical proofs but in the accumulated wonder of all that can be encountered in this life: love, family, the sheer privilege of being alive.” —Financial Times (London)
“400 pages of smarts….[36 Arguments] lays out a great range of witticisms, echoes and allusions.” —London Review of Books
"Like an answer to a fevered prayer. ... Part academic farce, part metaphysical romance, all novel of ideas, 36 Arguments for the Existence of God may not settle the question of whether God exists but it does affirm the phenomenon of literary miracles."—Maureen Corrigan, “Fresh Air,” NPR
“A looping tale [with] affectionate irony about academic life, culture wars, and relationships in turn-of-the-millennium America….[With] the same engaging cocktail of philosophy, roman a clef fun, and scholarly soap opera that marked her earlier books….She shows off all her considerable smarts. . . . Playful, humane.” —The Globe and Mail (Toronto)
"The best Jewish woman writing in America today....Her latest, 36 Arguments for the Existence of God is flat out the most gratifying novel—woman's, Jewish, American, whatever—this reviewer has read in many a long reading season. 36 triumphs in a whole bunch of literary subgenres….[It is] a novel whose manifold delights can only be hinted at in a review. 36 Arguments for the Existence of God is brimming with richly realized characters, brimming with ideas, brimming with life."—The Jerusalem Report
“[Goldstein] has taken on some of the deepest, philosophical questions of human existence and shaped them into a page-turner at once funny and heartbreaking and challenging and—yes—proves that there’s no such thing as ‘too smart’ to write a terrifically engaging novel.” —Moment Magazine
"When a writer is as clever as Goldstein, it does not seem fair that she should also write with charm, humour, and emotional acuity. But that is the package on offer in this ingenious and heartwarming novel. ... A delightful novel, which could be one of the literary hits of the year."—The Mail on Sunday (London)
“A remarkable novel—as entertaining as it is illuminating—savagely funny in its characterizations, brilliant in its contemplation of the self and the sublime. This is a timely and timeless book, and definitive proof of Rebecca Newberger Goldstein’s protean intellect and engaging talent.”—Jess Walter, author of The Zero
"An enjoyable feast of ideas that also serves as a very funny satire on the politics of campus life."—Times Literary Supplement (London)
"Thoughtful, witty, and—I cannot stress enough—really entertaining, 36 Arguments is part campus comedy, part romantic farce, part philosophical treatise. It is also, without question, the smartest kid in class…. Not since The Tao of Pooh has philosophy been so much fun."—Christian Science Monitor
"Rebecca Newberger Goldstein does it all. She has written a hilarious novel about people’s existential agonies, a page-turner about the intellectual mysteries that obsess them. The characters in 36 Arguments For the Existence of God explore the great moral issues of our day in a novel that is deeply moving and a joy to read."—Jonathan Safran Foer, author of Everything is Illuminated
"A tour de force showcasing Goldstein’s intent intellect and vast knowledge."—The Daily Beast
"Goldstein’s glorious novel celebrates the perils, pitfalls and profound joys of a life of the mind and spirit."—Jewish Chronicle (London)
“Goldstein is a brilliant exponent of her subject, and she has crafted a story that is caustically irreverent, yet provocative and informative without being completely didactic. And….by the end, 36 Arguments is also deeply touching.”—Boston Globe
"Satire with a soul."—Chronicle of Higher Education
“Triumphant….With wicked comic genius, the book masterfully manipulates philosophers and their principles, kabbalistic literature and its acolytes, and a whole series of paradoxical ideas that live, breathe, and take on lives of their own.” —The Jewish Week
“[36 Arguments] prove[s] that you can be both smart and funny, that Albert Einstein and Albert Brooks have a lot more in common than their first names. . . . The payoff is sublime.” —Chicago Tribune
“In elegant and often hysterical prose. . . . [Goldstein] leaves us with a way to think about what having a soul might actually mean.” —The American Prospect
“A charming story, deftly told, crackling with intelligence.” —Huffington Post
“Highly entertaining. . . . Clever and witty. . . . [With] delightful characters. . . . 36 Arguments for the Existence of God will give you lots to laugh about as well as lots to think about.” —Psychology Today
"Impressively succeeds in combining esoteric philosophical argument and laugh-out-loud humour. ... The cleverest and most entertaining novel I have read for a long time."—Robert Colbeck, Yorkshire Evening Post
"Goldstein is, as always, a lovely and thoughtful writer. Her respect and understanding for her characters might well earn her the epithet 'philosophical novelist with a soul’."— New Scientist
"[A] greatly entertaining novel."—Daily Mail (London)
"A high-energy caper in which religion, relativism, passion, and primitivism meet in the brainy collisions and collusions of a best-selling scholar, ex-lovers, rabbis, cosmologists, and one tiny math prodigy."—Elle, "Trust Us: This Month's Quick Picks,"
“A hilarious novel that will add fuel to the debate that Richard Dawkins has made a million-pound industry. Rebecca Goldstein has penned a great story that will steal some of Dawkins’ action….An intellectual delight.” –The Bookseller (UK)
“This novel brims with ideas about the nature of religion and how humans interact with it….It’s refreshing to read a novel so bursting with intellectual rigor.” –The Big Issue
“A bonbon for both intellect and funny bone, 36 Arguments is a delicious entertainment.” —Montreal Gazette
“Fascinating. . . . Funny. . . . Effervescent and knowing. . . . A lovely dream.” —Jane Smiley, Los Angeles Times
From the author of The Mind-Body Problem: a witty and intoxicating novel of ideas that plunges into the great debate between faith and reason.
At the center is Cass Seltzer, a professor of psychology whose book, The Varieties of Religious Illusion, has become a surprise best seller. Dubbed “the atheist with a soul,” he wins over the stunning Lucinda Mandelbaum—“the goddess of game theory.” But he is haunted by reminders of two people who ignited his passion to understand religion: his teacher Jonas Elijah Klapper, a renowned literary scholar with a suspicious obsession with messianism, and an angelic six-year-old mathematical genius, heir to the leadership of an exotic Hasidic sect.
Hilarious, heartbreaking, and intellectually captivating, 36 Arguments explores the rapture and torments of religious experience in all its variety.
Dazzling, and sparked by frequent flashes of nonchalant brilliance.”—The New York Times
Read an Excerpt
The Argument from the Improbable Self
Something shifted, something so immense you could call it the world.
Call it the world.
The world shifted, catching lots of smart people off guard, churning up issues you had thought had settled forever beneath the earth’s crust. The more sophisticated you are, the more annotated your mental life, the more taken aback you’re likely to feel, seeing what the world’s lurch has brought to light, thrusting up beliefs and desires you had assumed belonged to an earlier stage of human development.
What is this stuff, you ask one another, and how can it still be kicking around, given how much we already know? It looks like the kind of relics that archeologists dig up and dust off, speculating about the beliefs that once had animated them, to the best that they can be reconstructed, gone as they are now, those thrashings of proto-rationality and mythico-magical hypothesizing, and nearly forgotten.
Now it’s all gone unforgotten, and minds that have better things to think about have to divert precious neuronal resources to figuring out how to knock some sense back into the species. It’s a tiresome proposition, having to take up the work of the Enlightenment all over again, but it’s happened on your watch. You ought to have sent up a balloon now and then to get a read on the prevailing cognitive conditions, the Thinks watching out for the Think-Nots. Now you’ve gone and let the stockpiling of fallacies reach dangerous levels, and the massed weapons of illogic are threatening the survivability of the globe.
None of this is particularly good for the world, but it has been good for Cass Seltzer. That’s what he’s thinking at this moment, gazing down at the frozen river and regarding the improbable swerve his life has lately taken. He’s thinking his life has gotten better because the world has gone bonkers. He’s thinking zealots proliferate and Seltzer prospers.
It’s 4 a.m., and Cass Seltzer is standing on Weeks Bridge, the graceful arc that spans the Charles River near Harvard University, staring down at the river below, which is in the rigor mortis of late February in New England. The whole vista is deserted beyond vacancy, deserted in the way of being inhospitable to human life. There’s not a car passing on Memorial Drive, and the elegant river dorms are darkened to silent hulks, the most hyperkinetic of undergraduates sedated to purring girls and boys.
It’s not like Cass Seltzer to be out in the middle of an icy night, lost in thought while losing sensation in his extremities. Excitement had gotten the better of him. He had lain in his bed for hours, mind racing, until he gave up and crawled out from under the luxe comforter that his girlfriend, Lucinda Mandelbaum, had brought with her when she moved in with him at the end of June. This comforter has pockets for the hands and feet and a softness that’s the result of impregnation with aloe vera. As a man, Cass had been skeptical, but he’s become a begrudging believer in Lucinda’s comforter, and in her Tempur-Pedic pillow, too, suffused with the fragrance of her coconut shampoo, making it all the more remarkable that he’d forsake his bed for this no-man’s stretch of frigid night.
Rummaging in the front closet for some extra protection, he had pulled out, with a smile he couldn’t have interpreted for himself, a long-forgotten item, the tricolor scarf that his ex-wife, Pascale, had learned to knit for him during the four months when she was recovering from aphasia, four months that had produced, among other shockers, an excessively long French flag of a wool scarf, which he wound seven and a half times around his neck before heading out into the dark to deal with the rush in his head.
Lucinda’s away tonight, away for the entire bleak week to come. Cass is missing Lucinda in his bones, missing her in the marrow that’s presently crystallizing into ice. She’s in warmer climes, at a conference in Santa Barbara on “Non-Nash Equilibria in Zero-Sum Games.” Among these equilibria is one that’s called the Mandelbaum Equilibrium, and it’s Cass’s ambition to have the Mandelbaum Equilibrium mastered by the time he picks her up from the airport Friday night.
Technically, Lucinda’s a psychologist, like Cass, only not like Cass at all. Her work is so mathematical that almost no one would suspect it has anything to do with mental life. Cass, on the other hand, is about as far away on the continuum as you can get and still be in the same field. He’s so far away that he is knee-deep in the swampy humanities. Until recently, Cass had felt almost apologetic explaining that his interest is in the whole wide range of religious experience—a bloated category on anyone’s account, but especially on Cass’s, who sees religious frames of mind lurking everywhere, masking themselves in the most secular of settings, in politics and scholarship and art and even in personal relationships.
For close to two decades, Cass Seltzer has all but owned the psychology of religion, but only because nobody else wanted it, not anyone with the smarts to do academic research in psychology and the ambition to follow through. It had been impossible to get grants, and the prestigious journals would return his manuscripts without sending them out for peer review. The undergraduates crowded his courses, but that counted, if anything, as a strike against him in his department. The graduate students stayed away in droves. The sexy psychological research was all in neural-network modeling and cognitive neuroscience. The mind is a neural computer, and the folks with the algorithms ruled.
But now things had happened—fundamental and fundamentalist things—and religion as a phenomenon is on everybody’s mind. And among all the changes that religion’s new towering profile has wrought in the world, which are mostly alarming if not downright terrifying, is the transformation in the life of one Cass Seltzer.
First had come the book, which he had entitled The Varieties of Religious Illusion, a nod to both William James’s The Varieties of Religious Experience and to Sigmund Freud’s The Future of an Illusion. The book had brought Cass an indecent amount of attention. Time magazine, in a cover story on the so-called new atheists, had singled him out as the only one among them who seems to have any idea of what it feels like to be a believer—“to write of religious illusions from the standpoint of the regretfully disillusioned”—and had ended by dubbing him “the atheist with a soul.” When the magazine came out, Cass’s literary agent, Sy Auerbach, called to congratulate him. “Now that you’re famous, even I might have to take you seriously.”
Next had come the girl, although that designation hardly does justice to the situation, not when the situation stands for the likes of Lucinda Mandelbaum, known in her world as “the Goddess of Game Theory.” Lucinda is, pure and simple, a wondrous creature, with adoration her due and Cass’s avocation.
And now, only today, as if his cup weren’t already gushing over, had come a letter from Harvard, laying out its intention of luring him away from Frankfurter University, located in nearby Weedham, Massachusetts, about twelve miles downriver from where Cass is standing right now. Cass has spent the last two decades at Frankfurter, having first arrived to study under the legendary Jonas Elijah Klapper, the larger-than-life figure who had been Cass’s mentor and Cass’s tormentor.
After all that has happened to Cass over the course of this past year, he’s surprised at the degree of awed elation he feels at the letter bearing the insignia of Veritas. But he’s an academic, his sense of success and failure ultimately determined by the academy’s utilities (to use the language of Lucinda’s science), and Harvard counts as the maximum utility. Cass has the letter on him right now, zippered into an inside pocket of his parka, insulating him against the cold.
It will be a treat to tell Lucinda about Harvard’s offer. He can see the celebratory clinking of flutes, her head thrown back in that way she has, exposing the tender vulnerability of her throat, and that’s why he’s decided to wait out the week until she comes home to tell her. There’s no one in all the world in a better position than she to appreciate what this offer means to Cass, and no one who will exult more for him. Lucinda herself has known such dazzling success, from the very beginning of her career, and she has taught him never to make apologies for ambition. Ambition doesn’t have to be small and self-regarding. It can be a way of glorying in existence, of sharing oneself with the world and its offerings, of stretching oneself just as wide to the full spread of its possibilities as one can go. That’s how Lucinda goes about her life.
It’s 1 a.m. now for Lucinda. She’s taken the little amber bottle of Ambien with her—he’d checked their medicine cabinet round about 2 a.m.—so she’s down for seven and a half hours. She’ll be sleeping in T-shirt and shorts, her muscled legs—Lucinda competes in triathlons—probably already having fought their way clear of the bedclothes. Lucinda begins each night neatly tucked within her comforter, carefully placing her cold feet in the pockets, but no sooner is she asleep then the long struggle for freedom begins, and her legs are nightly manumitted.
For thirty-five weeks now, Cass has had the privilege of acquiring this intimacy of information regarding Lucinda Mandelbaum: her rituals of brushing and flossing and exfoliating and lotioning; the facts that she gets hiccoughs if she eats hard-boiled eggs too quickly and that her cold hands and feet are the result of Raynaud’s syndrome; that she had spent her junior year of college at Oxford and had acquired a taste for certain British products that she orders from a Web site called British Delights; that as a girl she had wanted to be either a concert pianist or Nancy Drew; that she sometimes makes a whole dinner of a product called Sticky Toffee Pudding, is mildly libertarian in her politics, and gasps always with the same sound of astonishment in lovemaking.
How is it that Cass Seltzer is intimate with the texture of Lucinda Mandelbaum’s life? His election—in that old crazy Calvinist sense, about which Cass knows more than a little—is absolute.
Suspended here above the ice-stilled Charles, he pictures Lucinda asleep, her mouth slightly open and her delicate eyelids fluttering in dreams—oh, make them happy!
She usually falls asleep before him, and the sight of her sleeping always wrenches his heart. All that mental power temporally suspended, her lashes reclining on the delicate curve of her high cheekbone, her fluffy ash-blond hair released from its daytime restraints and spread fragrant and soft on her Tempur-Pedic pillow. He sees the little girl she must have been. He sees the phantom child yet to be, materializing before his mind with her mother’s incandescent skin and hair, her gray eyes outlined in blue and lit with points of fierce intelligence. Watching Lucinda sleeping or absentmindedly playing with a strand of hair while she scratches out the esoteric symbols of her science, or leaving his front gate—with its sign left over from the previous owners, “Please close the gate, remember our children”—the force of the fantasy catches him off guard.
Nobody out there is keeping the books, of course, but maybe he’s earned the right to such happiness? Maybe the years he’d given up to mourning Pascale have paid out a retributive dividend? No. He knows better than to believe in such hocus-pocus, nothing else but more spilled religion.
Pascale’s absurd scarf mummying him up to his rimless glasses, he hadn’t thought much about where he would go at this hour and had headed straight for Harvard Square and then down to the river, and then up onto Weeks Bridge, dead center, which seems to be the spot that he’d been seeking.
The night is so cold that everything seems to have been stripped bare of superfluous existence, reduced to the purity of abstraction. Cass has the distinct impression that he can see better in the sharpened air, that the cold is counteracting the nearsightedness that has had him wearing glasses since he was twelve. He takes them off and, of course, can’t see a thing, can barely see past the nimbus phantom of his own breath.
But then he stares harder and it seems that he can see better, that the world has slid into sharper focus. It’s only now, with his glasses off, that he catches sight of the spectacle that the extreme cold has created in the river below, frozen solid except where it’s forced through the three arches of the bridge’s substructure, creating an effect that could reasonably be called sublime, and in the Kantian sense: not cozily beautiful, but touched by a metaphysical chill. The quickened water has sculpted three immense and perfect arches into the solid ice, soaring fifty or sixty feet to their apices, sublime almost as if by design. The surface of the water in the carved-out breaches is polished to obsidian, lustered to transparency against the white-blue gleam of the frozen encasement, and, perspective askew, the whole of it looks like a cathedral rising endlessly, the arches becoming windows opening out onto vistas of black.
Standing dead center on Weeks Bridge, in the dead of winter in the dead of night, staring down at the sublime formation, Cass is contemplating the strange thing that his life has become.
To him. His life has become strange to him. He feels as if he’s wearing somebody else’s coat, grabbed in a hurry from the bed in the spare bedroom after a boozy party. He’s walking around in someone else’s bespoke cashmere while that guy’s got Cass’s hooded parka, and only Cass seems to have noticed the switch.
What has happened is that Cass Seltzer has become an intellectual celebrity. He’s become famous for his abstract ideas. And not just any old abstract ideas, but atheist abstract ideas, which makes him, according to some of the latest polls, a spokesperson for the most distrusted minority in America, the one that most Americans are least willing to allow their children to marry.