Nothing to Be Frightened Of (Hardcover)

by Julian Barnes (Author)
Key Phrases: last reader, Jules Renard, Santa Croce, First World War (more...)

Editorial Reviews

From Publishers Weekly
Starred Review. In this virtuosic memoir, Barnes (Arthur & George) makes little mention of his personal or professional life, allowing his audience very limited ingress into his philosophical musings on mortality. But like Alice tumbling through the rabbit hole, readers will find themselves granted access to an unexpectedly large world, populated with Barnes's daily companions and his chosen ancestors (most of them dead, and quite a few of them French, like Jules Renard, Flaubert, Zola). This is not 'my autobiography,' Barnes emphasizes in this hilariously unsentimental portrait of his family and childhood. Part of what I'm doing—which may seem unnecessary—is trying to work out how dead they are. And in this exploration of what remains, the author sifts through unreliable memory to summon up how his ancestors—real and assumed—contemplated death and grappled with the perils and pleasures of pit-gazing. If Barnes's self-professed amateur philosophical rambling feels occasionally self-indulgent, his vivid description delights. (Sept.)
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From The Washington Post

Reviewed by Michael Dirda

If you're clever enough, or hire the right accountants and financial wizards, you can actually dodge paying taxes. The big boys do it all the time. But death -- that's quite another matter. Pace cryonics, there's no way of putting off forever what the philosopher Fontenelle -- who lived to be 99 -- called that "last unpleasant quarter hour." Sooner or later, all of us are going to close up shop. As Philip Larkin said in his mortality-haunted poem "Aubade," "Most things may never happen: this one will."

Now in his early 60s, the novelist Julian Barnes tells us that he thinks about death every day, and periodically finds himself bolting upright from sleep screaming, "No, no, no." (Ah, yes: Been there, done that.) As its brilliant title punningly hints, Nothing to Be Frightened Of offers an extended meditation on human mortality, but one that is neither clinical nor falsely consoling. Instead, the witty and melancholy author of Flaubert's Parrot and Arthur & George simply converses with us about our most universal fear:

"For me, death is the one appalling fact which defines life; unless you are constantly aware of it, you cannot begin to understand what life is about; unless you know and feel that the days of wine and roses are limited, that the wine will madeirize and the roses turn brown in their stinking water before all are thrown out for ever -- including the jug -- there is no context to such pleasures and interests as come your way on the road to the grave. But then I would say that, wouldn't I?"

Barnes admits that he sometimes views life as "an overrated way of passing the time." Yet generally the novelist regards the world with bittersweet benevolence: "I remember visiting an elderly and demented friend in hospital. She would turn to me, and in her soft, rather genteel voice which I had once much loved, would say things like, 'I do think you will be remembered as one of the worst criminals in history.' Then a nurse might walk past, and her mood change swiftly. 'Of course,' she would assure me, 'the maids here are frightfully good.' Sometimes I would let such remarks pass (for her sake, for my sake), sometimes (for her sake, for my sake) correct them. 'Actually, they're nurses.' My friend would give a cunning look expressing surprise at my naivety. 'Some of them are,' she conceded. 'But most of them are maids.'

"Throughout Nothing to Be Frightened Of, Barnes unsparingly portrays his parents' final years (laconic father; bossy, vain mother), turns for guidance to Montaigne, Stendhal, Flaubert, Jules Renard, Stravinsky and Ravel, and e-mails his brother, Jonathan, for his views on personal extinction. An expert on the Pre-Socratics and Aristotle, the older Barnes displays an appropriately stoic unconcern. Once, when this expert on ancient Greek was believed to be dying, he breathed what seemed likely to be his last words: "Make sure that Ben gets my copy of Bekker's Aristotle." The philosopher's wife found this "insufficiently affectionate."

While Julian examines various attitudes toward death and admits to envying those with religious faith, he himself is agnostic. As he says, "I don't believe in God, but I miss Him." ("Soppy," says his atheist brother.) He then goes on to discuss what the French call "le réveil mortel" -- the wake-up call to the reality of death, that recognition of personal mortality that marks the end of childhood. He also reviews what Montaigne called "the death of youth, which often takes place unnoticed. . . . The leap from the attenuated survival of senescence into non-existence is much easier than the sly transition from heedless youth to crabbed and regretful age." And, of course, he periodically addresses the modern art of living:

"Bumper stickers and fridge magnets remind us that Life Is Not a Rehearsal. We encourage one another towards the secular modern heaven of self-fulfillment: the development of the personality, the relationships which help define us, the status-giving job, the material goods, the ownership of property, the foreign holidays, the acquisition of savings, the accumulation of sexual exploits, the visits to the gym, the consumption of culture. It all adds up to happiness, doesn't it -- doesn't it? This is our chosen myth, and almost as much of a delusion as the myth that insisted on fulfillment and rapture when the last trump sounded and the graves were flung open, when the healed and perfected souls joined in the community of saints and angels. But if life is viewed as a rehearsal, or a preparation, or an anteroom, or whichever metaphor we choose, but at any rate as something contingent, something dependent on a greater reality elsewhere, then it becomes at the same time less valuable and more serious. Those parts of the world where religion has drained away and there is a general acknowledgment that this short stretch of time is all we have, are not, on the whole, more serious places than those where heads are still jerked by the cathedral's bell or the minaret's muezzin. On the whole, they yield to a frenetic materialism; although the ingenious human animal is well capable of constructing civilizations where religion coexists with frenetic materialism (where the former might even be an emetic consequence of the latter): witness America."

Certainly those gifted with religious faith possess an advantage over those without it: The dying believer will head straight for the door marked Enter, while the rest of us must settle for the one marked Exit. We can only hope to approach that portal with a bit of grace and aplomb. Barnes notes with approval Somerset Maugham's view that "the best frame of mind in which to conduct life" is that of "humorous resignation." One of Barnes's friends shrewdly suggests that "our only defence against death -- or rather, against the danger of not being able to think about anything else -- lies in 'the acquisition of worthwhile short-term worries.' " (This is a technique I myself tend to use: If you're a writer on deadline, you don't really have time to think about being dead.) During a kind of dialogue of self and soul, Barnes even encourages himself to imagine his own passing "through the eyes of others. Not those," he reminds himself, "who will mourn and miss you, or those who might hear of your death and raise a momentary glass; or even those who might say 'Good!' or 'Never liked him anyway' or 'Terribly overrated.' Rather," he continues, one must see death "from the point of view of those who have never heard of you -- which is, after all, almost everybody. Unknown person dies: not many mourn. That is our certain obituary in the eyes of the rest of the world."

Throughout Nothing to Be Frightened Of, Barnes periodically likes to stretch our minds with complex ethical dilemmas: "Would you rather die in the pain of being wrenched away from those you have long loved, or would you rather die when your emotional life has run its course, when you gaze out at the world with indifference, both towards others and towards yourself?" Nonetheless, he obviously admires the no-nonsense clarity of the aged Rossini, who scribbled the following on the manuscript of his Petite Messe solennelle:

"Dear God, well, here it is, finished at last, my Little Solemn Mass. Have I really written sacred music, or is it just more of my usual damn stuff? I was born for opera buffa, as You well know. Not much skill there, just a bit of feeling, that's the long and the short of it. So, Glory be to God, and please grant me Paradise. G. Rossini -- Passy, 1863."

While some people on their deathbeds dutifully rage against the dying of the light, Barnes prefers those who simply remain true to themselves, who depart this life with, say, a gesture of quiet courtliness: "A few hours before dying in a Naples hospital," the Flaubert scholar Francis Steegmuller "said (presumably in Italian) to a male nurse who was cranking up his bed, 'You have beautiful hands.' " Barnes calls this "a last, admirable catching at a moment of pleasure in observing the world, even as you are leaving it." Similarly, the poet and classicist "A.E. Housman's last words were to the doctor giving him a final -- and perhaps knowingly sufficient -- morphine injection: 'Beautifully done.'

Beautifully done might also justly describe Nothing to Be Frightened Of. A friend once summed up Julian Barnes's own daily existence: "Got up. . . . Wrote book. Went out, bought bottle of wine. Came home, cooked dinner. Drank wine." Some might say: Not much of a life. Yet the philosopher Epicurus maintained that quiet routines like this offer our best response to death: Work hard at what you care about and enjoy moderate pleasures. It's really very good advice, but probably just a little too sensible for the unruly human heart.

Copyright 2008, The Washington Post. All Rights Reserved.

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Product Details

• Hardcover: 256 pages
• Publisher: Knopf (September 2, 2008)
• Language: English
• ISBN-10: 0307269639
• ISBN-13: 978-0307269638
• Product Dimensions: 8.5 x 5.7 x 1.1 inches
• Shipping Weight: 15.5 ounces (View shipping rates and policies)
• Average Customer Review: 3.9 out of 5 stars See all reviews (24 customer reviews)
• Amazon.com Sales Rank: #21,536 in Books (See Bestsellers in Books)

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Most Helpful Customer Reviews

57 of 60 people found the following review helpful:

5.0 out of 5 stars Lively Thoughts on Death, September 27, 2008

By	R. Hardy "Rob Hardy" (Columbus, Mississippi USA) - See all my reviews (TOP 50 REVIEWER)    (REAL NAME)

Novelist Julian Barnes thinks a lot about death. And he doesn't like it; he describes himself as "one who wouldn't mind dying as long as I didn't end up dead afterwards." Naturally death has been part of some of his books, but in _Nothing to Be Frightened Of_ (Knopf), death takes center stage in what is a memoir and an essay on a popular subject. Everybody thinks about dying, but Barnes has used his thoughts to power a book that is funny (look at the two meanings in that title), sad, informative, and earnest. Barnes quotes many stars from history about the big subject, like Freud, who said that it was impossible for any of us to imagine our own deaths. Barnes strongly disagrees. He is 62, and does not give any intimation of ill-health, but since adolescence he has been thinking about his own death, and those of others. He isn't morbid. "I am certainly melancholic myself," he writes, "and sometimes find life an overrated way of passing the time; but have never wanted not to be myself anymore, never desired oblivion." The inevitable end is coming, however, so Barnes seems to be saying let's look at it seriously, and learn and laugh, and keep it in mind to season the days of our lives. Just remember, as he says, "that the death rate for the human race is not a jot lower than one hundred per cent."

Barnes's family had a family Bible, but it was someone else's family's, bought at auction, "... and was never opened except when Dad jovially consulted it for a crossword clue." His father was a "death-fearing agnostic", his mother a "fearless atheist", and much of his book has to do with how the two of them interacted, and then, well, died. The other family member frequently consulted in these pages is Barnes's older brother, an analytic philosopher and expert on ancient Greek, who lives in France, teaches, and keeps llamas. The brother has come very close to death, and even breathed out what it seemed were going to be his last words: "Make sure that Ben gets my copy of Bekker's Aristotle." Barnes remarks that the wife of the philosopher found this "insufficiently affectionate." For an unbeliever, Barnes finds God all over the place. Barnes reflects that the important divide may not be between believer or nonbeliever, but between those who fear death and those who don't. He tells us how he conquered his fear of flying; perhaps he will conquer his fear of death, but he admits that even writing about it, which other people would think an exercise "to get it out of your system", does not work.

It doesn't matter. Barnes has a terrific subject, and if he doesn't have firm answers, he has great questions which any reader will enjoy thinking about. After all, as he quotes Montaigne, "The end of our course is death. It is the objective necessarily within our sights. If death frightens us how can we go one step forward without anguish?" Barnes himself wonders at the beginning, "How is it best to write about illness, and dying, and death?" And if we are not writers, how are we to think about death? And as a writer, he wonders about the last person to turn the pages of a Julian Barnes book, ages hence; he is no sentimentalist, cursing such a person for not recommending the book to the next reader. What is the meaning of words carved on a neglected headstone, or a mutilated photo within a family album? If you don't have faith, does this keep you from fully appreciating religious music and paintings? Do we have less fear of death if we consider how insignificant we are in the cosmos, or do we have more? Maybe there is no consolation on offer here: "We live, we die, we are remembered, we are forgotten," he concludes, but if there is no consolation here, there is also little despair, and there are heaping amounts of joviality, sympathy, and curiosity. "For me, death is the one appalling fact which defines life; unless you are constantly aware of it, you cannot begin to understand what life is about; unless you know and feel that the days of wine and roses are limited, that the wine will madeirize and the roses turn brown in their stinking water before all are thrown out forever - including the jug - there is no context to such pleasures and interests as come your way on the road to the grave. But then I would say that, wouldn't I?" Readers with any interest in the subject (and we all are) will find conversational but lucid prose from a writer who has complete engagement and enthusiasm for his subject.

18 of 19 people found the following review helpful:

4.0 out of 5 stars Coldly, cleverly faces the void, April 25, 2008

By	Sirin (London, UK) - See all my reviews

This review is from: Nothing to Be Frightened Of (Hardcover)

Julian Barnes has long been a novelist preoccupied with death. Every one of his previous books has, I think, contained at least one section featuring ruminations on the inevitable dénouement to life, but never before has he devoted a whole book to the subject.

Nothing to be Frightened of is a book that will appeal mainly to long term Barnes fans. It is a return to the smorgasbord style - part essay, part epistolary debate, part philosophical disquisition, part literary homage that hallmarked his great 1984 novel Flaubert's Parrot, and was reprised in his 1989 meditation on history, A History of the World in 10 ½ Chapters. This book is hard to summarize, but the blurb writer has an impressive stab in one sentence: `among many things, a family memoir, an exchange with his brother (a philosopher), a meditation on mortality and the fear of death, a celebration of art, an argument with and about God, and a homage to the French writer Jules Renard.' That just about does it. It is something of a departure from Barnes's previous novels and essays, a comedown from the lofty heights of intellectual detachment, as he gives the reader an insight into episodes from his own life, particularly his relations with his family, people he has written of very little in the past.

Not that we should read this as his autobiography mind. A scrupulous guarder of his privacy, Barnes is unlikely to rip the lid off and spill everything in a messy reveal all in one go. Rather, he reaches into the pot to reach out carefully chosen morsels, starting with an account of his maternal grandparents who were an arch conservative and communist respectively. He recalls how his grandfather used to let the young Julian and his brother watch while he wrang chicken's necks in the garage. Here, the Barnes brothers' memories diverge over the exact nature of the execution (was there a guillotine mechanism? Was there a bucket to catch the heads?), and a tense dualism between them is set for much of the book.

Barnes, the younger of the brothers, gives us the impression that he is an intuitive, novelist thinker who is interested in things such as whether human life has a narrative, what happens after our death (he contemplates a huge array of options), how to get value out of a life in an age where Darwin and Dawkins have pretty much done for the idea of God - his chosen path, is a devout appreciation, the religion of art as Flaubert called it, even to the extent where he downplays his blood relations and instead considers his genetic lineage as a line of great artists including Renard (a death haunted artist who features prominently in the book), Flaubert, and Stravinsky.

Perhaps this worship of art is a result of his tricky family relations. His older brother, Jonathan, is a remote, fiercely rational Aristotelian philosopher. He features at points throughout the book, hoisted in at carefully chosen moments to illustrate a cold, philosophical angle on life. In an early exchange Barnes recounts a discussion in the car on the way home from their mother's funeral that turned into a stern grammatical debate on the music that should have been played at the service, and whether this construed an inadmissible `hypothetical want of the dead'. Some readers may find this medical gloved dissection of the event appealing in its precision, many more may find the reaction of the Barnes brothers, with their mother's corpse not yet cold, rather sub zero on the emotional scale.

Barnes's pere and mere were a difficult couple too. His father was a quiet, reserved French teacher, frequently overruled by his domineering wife who was frequently damning of her sons' literary talents `one son writes books I can read but can't understand, the other writes books I can understand but can't read'. Parts of the book focus on their respective declines and deaths, Barnes painfully watching as his father suffers a series of strokes, his mother reacting with stern admonishing towards his aphasia.

The deaths of his parents are the way into this book, the gate at the entrance, but most of the short sections feature great artists and their reactions to the inevitable. Philip Larkin, author of the great death angst poem Aubade, we learn would have died gibbering with fear in a Hull hospital were he not heavily sedated. Flaubert maintained stoical impassivity in the face of the void. Renard himself aimed to die a stylish, French death and eventually succumbed to standard emphysema. Barnes himself fears death constantly, waking up in the night pounding his pillow screaming NO, NO, NO at the injustice of it all. He says he expects his departure to be preceded by extreme pain, coupled with extreme frustration at the euphemistic, imprecise language used by those about him. A grammarian to the end.

Coupled with fear of death is fear of God, or rather, wistful unhappiness at the absence of God. `I don't believe in God, but I miss him,' is the first sentence of the book. His brother finds this soppy, but Barnes can't give up so easily. As with his 1986 novel Staring at the Sun he asks a number of questions concerning God - on Pascal's wager: `What if it turns out that God exists but disapprovesof gambling'. He ponders the hypothetical fury of the resurrected atheist and posits a would you rather question (one of many in the book - would you rather be an atheist philosopher who finds a wonderful surprise after your death, or be right after all.

The scale of the philosophising in this book stretches from the solipsistic to the very large. In the worst passages of the book, Barnes engages in self indulgent games, wondering what the last ever reader of his books will be like, or how it would work if he were to die in the middle of writing the book, or a sentence, or a wo (not one of the high points of his normally erudite style). But he can also stretch his mind to contemplate the bigger picture. Towards the end he considers Martin Rees's warning to us that humans are nothing in the scheme of things. By the sun's demise, in 6bn years time, any creatures left will be as different from us as we are from bacteria or amoebae.

Yes, as John Maynard Keynes said, in the long run, we're all dead. So enjoy this witty and contemplative death volume while you can, and try not to worry about it too much.

29 of 33 people found the following review helpful:

4.0 out of 5 stars Style Battles Content, April 21, 2008

By	Ethan Cooper (Big Apple) - See all my reviews

This review is from: Nothing to Be Frightened Of (Hardcover)

In NOTHING TO BE FRIGHTENED OF, Julian Barnes uses the history of his immediate family and the comments of many writers--who he considers his "true bloodline"--to examine death, as well as its connection to God. Rest assured that this book, like A History of the World in 10 1/2 Chapters, is a primarily an essayist's intellectual journey. The book is never morbid or creepy.

For me, NtbFo was best when Barnes was writing about his biological family. When writing about the death of his parents, for example, he conveyed the weakness and humiliation and rage of the dying, as well as the complex feelings of anger, pity, and responsibility in survivors. Likewise, the book was strong when Barnes wrote about his grandfather. Then, he pondered how little a person leaves after death, with mystery and a few random artifacts all that's left after, say, 50 years pass. These family-based musings are thoughtful and tender. And Barnes's brother, a philosopher who does not allow slack thinking, adds rigor to Julian's thoughts.

On the other hand, the results are mixed when Barnes uses the comments of numerous writers to explore his subjects. Here, the ideas and anecdotes he presents are always interesting, ranging from consoling to depressed, from accepting death to dread. And, his work with this material is a pleasure to read when an essay--few are longer than five pages--starts with the adroit presentation of a concept, moves to a supporting or contrasting idea, and then finishes with revelation or connection.

But occasionally, his short essays develop in an inscrutable and arbitrary fashion, with this reviewer finishing an essay in confusion, not insight. (How the heck did I get here?, was my not infrequent reaction.) Even after rereading, these particular essays struck me as brilliant babbling, not the achievement of sparkling or new connections. This has unfortunate consequences for NtbFo, since Barnes frequently circles back to ideas he has already explored, returning to them to layer or enrich meaning. But, this strategy doesn't work when an idea's original presentation, or new context, lacks clarity.

Nonetheless, Barnes has a very interesting mind. He writes fine prose and this book renewed my interest in his work. Next: Arthur and George.