When Camille Paglia was an “obnoxious adolescent” of 15, she had what she describes as “this huge fight with a nun” in upstate New York. Ms. Paglia, 72, remembers the incident with a clarity that suggests a lifetime of unresolved umbrage.
“We were released from school for religious instruction on Thursday afternoons,” and teen Camille posed a question: “If God is infinitely forgiving, I asked the nun, is it possible that at some point in the future he’ll forgive Satan?” The nun—a doctrinaire Irish Catholic without any of the “pagan residue” of Ms. Paglia’s Italian culture—“turned beet red. She was so enraged that she condemned me in front of everybody for even asking that question.”
That was the day Ms. Paglia left the Catholic Church. It was not the last time she asked an awkward, even incendiary, question. Such provocations are the stock-in-trade of this most free-spirited of America’s public intellectuals.
Ms. Paglia is a professor of humanities and media studies at the University of the Arts in Philadelphia, where she has been a tenured—and occasionally embattled—faculty member since 1984. This April, mutinous students demanded her firing over public comments she’d made that were not wholly sympathetic to the #MeToo movement, as well as for an interview with the Weekly Standard that they called “transphobic.” That denunciation, with its indignant dogmatism, is particularly slapstick, since Ms. Paglia describes herself as “transgender.”
The protests were unsuccessful, largely thanks to a robust defense of Ms. Paglia by the university’s president, David Yager. “Artists over the centuries,” he wrote in an open letter to students, “have suffered censorship, and even persecution, for the expression of their beliefs through their work. My answer is simple: Not now, not at UArts.”
Over lunch at a Greek restaurant, Ms. Paglia tells me she belongs to the “pro-sex, free-speech wing of feminism,” which she says had its heyday in the 1990s. That was the decade in which she herself emerged from academic obscurity. In 1990 she published her first book, “Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson, ” an erudite yet pugnacious account of the competing roles of male and female in Western civilization. It was rejected—she never tires of saying—by seven publishers and five agents before Yale University Press picked it up.
The book vaulted Ms. Paglia into the American imagination as a bluestocking gone deliciously rogue. The same year, she published an op-ed article lauding the pop singer Madonna as “the true feminist,” who “exposes the puritanism and suffocating ideology of American feminism, which is stuck in an adolescent whining mode.” The op-ed incensed the “prudish” feminist establishment. Ms. Paglia has since soured on Madonna, who she says was “once refreshingly sane in her teasing affection for men” but has now undergone a “collapse into rote male-bashing.”
Ms. Paglia laments that the “antisex and repressively doctrinaire side of feminism is back again—big!” She calls it “victim feminism” and complains that “everything we’d won in the 1990s has been totally swept away. Now we have this endless privileging of victimhood, with a pathological vulnerability seen as the default human mode.” Everyone is made to cater to it—“in the workplace, in universities, in the demand for safe spaces.”
As a teacher of undergraduates, Ms. Paglia despairs at how “bad it is for young people, filled with fears, to be raised in this kind of a climate where personal responsibility isn’t spoken of.” Since her own youth, she says, college students have devolved from rebels into skittish supplicants, petitioning people in authority to protect them from real life. Young adults are encouraged to look for “substitute parent figures on campus, which is what my generation rebelled against in college. We threw that whole ‘in loco parentis’ thing out.”
There’s an undeniable irony in hearing a septuagenarian, from a generation that was famously preoccupied with youth, deplore the state of today’s young people. “Our parents were the World War II generation,” Ms. Paglia says, “so they had a sense of reality about life.” Children now “are raised in a far more affluent period. Even people without much money have cellphones, televisions, access to cars. They’re raised in an air-conditioned environment. I can still remember when there was no air-conditioning.” She shudders as she sips her cold beer, adding that she suffered horribly in the heat.
Capitalism, she continues, has “produced this cornucopia around us. But the young seem to believe in having the government run everything, and that the private companies that are doing things for profit around them, and supplying them with goods, will somehow exist forever.”
Ms. Paglia asks me to note that it was “because of capitalism” that her forebears “escaped the crushing poverty of rural Italy,” emigrating to Endicott, N.Y., to “work in the Endicott-Johnson shoe factories, whose vast buildings, tanning pools and smokestacks dominated my childhood.”
Although she doesn’t use the phrase herself, you can call Ms. Paglia a feminist capitalist. “While I believe that boom-and-bust capitalism is inherently Darwinian and requires moderate regulation for the long-term greater good,” she says, “I insist that capitalism has produced the glorious emancipation of women.” They can now “support themselves and live on their own, and no longer must humiliatingly depend on father or husband.”
So why do young women feel victimized? Ms. Paglia cites the near-extinction of “body language” among the young and its impact on sexual relations on campus. The “loss of body language” starts in middle and high school, “where there’s total absorption in social media and projected images on Instagram, and so on. So they don’t know how to read each other, physically.” When they get to college, this social deficiency is exacerbated by the effects of “that stupid law, the National Minimum Drinking Age Act, that was passed in 1984.” It effected a nationwide ban on alcohol sales to adults under 21.
“When I got to college,” Ms. Paglia says, “you could go out for a beer, you could talk with a drink in a public place, in an adult environment.” That’s how 18-year-olds away from home for the first time learned the “art of conversation, of looking at each other, reading facial expressions and body language.” After the ban on drinking, “instead of a nice group of people conversing and flirting, you got the keg parties at fraternities on campus, this horrible environment where women milled about with men in this huge amount of noise, with people chugging beers down.”
Ms. Paglia is distinctly animated now and—body language!—claps her hands for emphasis. “So almost immediately, by the late 1980s, you get this date-rape extravaganza, and the hysteria, and the victimage.” Ms. Paglia has urged a repeal of the drinking-age law but “cannot get any traction on this. No one will listen to me.”
By contrast to her flaming public persona, Ms. Paglia is positively conventional in the classroom. “As I constantly stress,” she says, “my base identity is as a hard-working, no-nonsense schoolmarm—like the teaching nuns of global Roman Catholicism.” Despite her avowed atheism, she confesses to keeping a Mass card of St. Teresa of Ávila in her den at home.
This fall semester, she will teach two classes, “Art of Song Lyric” and “Style in Art.” She asks me to “stress that I do not teach ‘my’ ideas in the classroom.” Instead, she teaches “broad-ranging” courses and considers herself responsible for her students’ “general education—in which there are huge and lamentable gaps, thanks to the tragic decline of public education in this country.”
She recalls a “horrifying” example from her classroom a few years ago. She was teaching “Go Down, Moses, ” the famous Negro spiritual. “The whole thing is about antiquity,” she says, “but obviously it has contemporary political references.” She passed out the lyrics and played the music, “and it suddenly hit me with horror—none of them recognized the name ‘Moses.’ And I thought: Oh my God, when Moses is erased from the West, what is left of Western civilization?”
Judging by last semester’s protests against Ms. Paglia, today’s college students seem better versed in the polemics of gender identity than in Judeo-Christian history. This prompts me to ask Ms. Paglia, perhaps intrusively, why she regards herself as transgender. “There’s no doubt whatever,” she responds, “that I have had a radical gender dysphoria since earliest childhood. Never once in my life have I felt female.” Nor did she feel male, “except when wearing my fabulous Halloween costumes as a Roman soldier, toreador or Napoleon.”
“This strange alienation from standard human life certainly helped sharpen my powers of social observation,” she says, “and eventually made me a writer.” Her many years of researching and writing “Sexual Personae,” she adds, “exorcised a lot of my accumulated hostility toward the gender system.”
These days, she says, “there is only one occasion when my old turbulence returns—when shopping for clothing.” When she was in college, styles were “gender-bending,” and she wore “ Tom Jones shirts, flared pinstriped trousers, Navy pea coats and Beatles boots with Cuban heels.” No more. Now she makes an annual “pilgrimage” to the sprawling King of Prussia shopping mall outside Philadelphia.
“I cannot express too strongly my overwhelming sense of existential alienation and horror when confronted with those lavishly stocked stores,” she says. There is nothing she can identify with in the women’s department, or the men’s. “It is completely inconsequential that I have attained a certain status as professor and author of eight books. At King of Prussia, my identity is completely wiped out—erased!”
Suffering is inevitable, they said, but how we respond to that suffering is our choice. Not even oppression or occupation can take away this freedom to choose our response.
As our dialogue progressed, we converged on eight pillars of joy.
Four were qualities of the mind:
- humor, and
Four were qualities of the heart:
- compassion, and
When we practice a generosity of spirit, we are in many ways practicing all the other pillars of joy. In generosity, there is a wider perspective [italics mine], in which we see our connection to all others. There is a humility that recognizes our place in the world and acknowledges that at another time we could be the one in need, whether that need is material, emotional, or spiritual. There is a sense of humor and an ability to laugh at ourselves so that we do not take ourselves too seriously. There is an acceptance of life, in which we do not force life to be other than what it is. There is a forgiveness of others and a release of what otherwise might have been. There is a gratitude for all that we have been given. Finally, we see others with a deep compassion and a desire to help those who are in need. And from this comes a generosity that is “wise selfish,” a generosity that recognizes helping others as helping ourselves. As the Dalai Lama put it, “In fact, taking care of others, helping others, ultimately is the way to discover your own joy and to have a happy life.”
Thank you, Madiba, for pardoning my family, me, the whites of South Africa. You’re 100, so let’s celebrate your example... Anyone harboring the dangerous illusion of humanity’s perfectibility should remember: A tourist stole Nelson Mandela’s spoon... The spoon-stealers are out there. Sometimes it seems these thieves with their airs, their acquisitive self-importance and their capacity for cruelty to children, are taking over the world... The 27 years stolen from Mandela by people with white skins, the suffering inflicted on tens of millions of black South Africans over decades, would not be repaid in blood.
Perhaps white South Africans, like my family, got off too lightly. Theirs was a “picnic in a beautiful graveyard,” as Nadine Gordimerwrote.
.. They could say, “I never voted for torture!” and forget their complicity in South African policing by pigment — the segregated schools, the forced removal of blacks from their homes, the banishment of blacks to invisible townships of dust and drudgery... A cry rises from young blacks directed at whites — “Expropriation without compensation!” It’s popular enough to have an acronym, “EWC.”.. Yet most Jews went along with apartheid — by no means all, however, including several of Mandela’s lawyers. There are more bystanders than heroes in times of oppression. That’s part of the survival gene — even if humanity’s ultimate survival depends on the few who will resist... Then I ask him if whites got off too easily.
“Mandela forgave them,” he says. “We must trust him. If the people who suffered most forgave, why shouldn’t we?” You feel no anger? “None whatsoever.”
.. Don’t worry, you’re 100, we’ll find that spoon thief. Their kind will not inherit the earth.
The mystery of forgiveness is God’s ultimate entry into powerlessness. Withholding forgiveness is a form of power over another person, a way to manipulate, shame, control, and diminish another. God in Jesus refuses all such power.
If Jesus is the revelation of what’s going on inside the eternal God (see Colossians 1:15), which is the core of the Christian faith, then we are forced to conclude that God is very humble. This God never seems to hold rightful claims against us. Abdicating what we thought was the proper role of God, this God “has thrust all our sins behind his back” (see Isaiah 38:17).