Category: General

On redrafting the dissertation

Writing a book is hard. Converting a PhD dissertation into a text which people might want to read for purposes other than assessing a candidate’s worthiness for being given a PhD is possibly harder than writing a book from scratch (this is supposition on my part and I will not be held to it in a court of law), given that there’s a strong temptation to keep as much of the original text even though a lot of that text could be described as “functionally written for the purposes of being given a PhD” (that’s me quoting me, by the way).

At the moment my hands are cold, which seems particularly unfair, because it’s my birthday and I thought by the age of thirty-six I’d be living in insulated housing. I mention this because it’s a complete non sequitur designed to move from one problem to another. Because the other problem with converting a thesis into a book is the constant feeling that most of it is written, when, really, it isn’t. The dissertation gives me a nice structure to work with, and the arguments are all developed, but the book should say/do more than the thesis, otherwise, for the reader, what’s the point?

So, in order to say/do more, I have, over the last two months, been reading and rereading a significant (and hopefully representative) proportion of the academic literature on conspiracy theories. There are things to be said about that literature, which hopefully I will be able to express more verbosely than what I am currently doing, which is shouting “Why are you so confused?” whenever I look at my database of reference materials.

What I can say is that my new reading of the literature confirms some of my previously expressed worries, thus giving me more citations to illustrate said concerns. On occasion, I even have found a nice turn of phrase which supports some argument I had already made. ((Sometimes these turns of phrases are things I could never have read prior to the thesis being submitted (mostly because they post-date September 2011), and sometimes they are things I could have (and in one case, should have) read but I never got around to it. Not because of laziness (well, not necessarily because of laziness), you understand. There’s only so much material you can read before you have to start writing.)). All of which is nice and feels remarkably like work, even though the writing I am currently doing is really cut-and-pasting my notes in between sections of the old PhD.

One benefit (of many, probably) to having a nice (and peer-reviewed) structure to the book already in place is that it’s easy to work out, approximately, where new material should go and where to place these nice turns of phrases. With the exception of three chapters (of eight), the book is mostly readable. Sure, there are moments where the text becomes heavy with quotes sans much in the way of commentary, but those moments will, in the next six months, become largely indistinguishable from the rest of the text.

However, therein lies the danger, once again, of the dissertation being the backbone of the book; it’s mightily tempting to write the new sections in the style of the old (a style which is dry and lacking in excitement; a style which is perfect for a PhD but lacking in the kind of joy you might expect of someone’s first book).

Which leads to problem number three. Because I wrote my dissertation in TeX I have an awful lot of hashed out text in my thesis, some of which are the ancient ruins of great ideas whilst others are the degenerating results of badly chosen paradigms. Some of the hashed out material is material I never got around to finishing, a lot of which turned out to be tangential to the goal of completing a succinct, snappy PhD. I have been resurrecting some of these lost ideas, which at first felt good, until I started finding the comments from my supervisors.

Like any good scholar, I keep a record of feedback on my work. Should I want to revisit something, then I can quickly learn why I might have discarded the idea in the first place. Some of the tangents in my PhD have associated hashed out notes from my supervisors and, frankly, the experience of reading those pieces of feedback are (not always) associated with a visceral feeling of the last few months of finishing the PhD, when I just wanted to roar constantly:

“WHY DOES NO ONE APPRECIATE MY GENIUS!”

Like any good scholar, I should appreciate criticism. Outside of my PhD work I can take criticism with grace and just a little charm, but the memory of those last few months of being a PhD candidate still loom large and those comments, helpfully left in by past-Matthew, rankle current-Matthew so much that I have decided to leave them in place for future-Matthew to deal with.

Which kind of makes me out to be (even more of) blight on my own existence, doesn’t it?

If Kim Dotcom is a conspiracy theorist…

…then so is the Prime Minister.

This story, from our great and glorious news paper, the New Zealand Herald, reports John Key as saying:

[Kim Dotcom] is a well-known conspiracy theorist. He has never ever found a piece of evidence to support that.

Key is referring to Dotcom’s claim that the Prime Minister has deceived the New Zealand public about numerous aspects of his foreknowledge about the raids on the Dotcom/Chrisco mansion (the event which, arguably, has lead to the government deciding to amend the act which governs the GCSB).

Key is using “conspiracy theorist” here in the pejorative sense of “Someone who believes a clearly ridiculous proposition (about a purported conspiracy)”, which kind of plays to the Prime Minister’s style of denigrating people who dare disagree with him. Key could have simply dismissed Dotcom’s claims by saying “He has no evidence to support that” but he decided to play the “conspiracy theorist” card.

As I have long argued, there’s nothing wrong with being a conspiracy theorist. Any political or historically literate person knows conspiracies have occurred and some of the theories about those conspiracies have turned out to be warranted. Rather than simply dismiss such claims as being the fantasies of conspiracy theorists, we should judge individual conspiracy theories on their merits.

However, if Kim Dotcom is a conspiracy theorist (in either the pejorative or non-pejorative sense), then so is John Key, at least with respect to his theories about the opposition to his party’s new GCSB bill. Take, for example, this claim by the Prime Minister:

“By the way, very senior Labour members within that caucus understand completely the importance of national security and of keeping New Zealanders safe and the very question they might have to ask themselves if one day there was a equivalent of the Boston bombings in New Zealand would they be the very same members who would stand up and say they prevented New Zealanders from being kept as safe as they otherwise could be.”

So, Labour understands the serious of the matter but is playing a political point-scoring game? That’s a claim of conspiracy. ((It might even be a plausible one.)) John Key, by advancing such a claim, is presenting a conspiracy theory to account for Labour’s opposition to the GCSB bill.

If you want to use “conspiracy theorist” in the pejorative sense, it’s probably wise not to advance conspiracy theories of your own. That just makes you a conspiracy theorist too. Now, I’m happy for both Dotcom and Key to be called conspiracy theorists, and I’m also quite content to look at their respective conspiracy theories and make judgements about the plausibility of each. However, I suspect that if you were to tell John Key that he’s a conspiracy theorist just like Kim Dotcom, then the look in his reptilian eyes would be that of a scandalised man. I mean, he’s a sensible guy (or so it’s claimed), and sensible guys can’t be conspiracy theorists…

Except they can. In either sense.

The Insidious Design

Last night, if you wandered off K’Rd and on to Mercury Lane, you would have found a house/theatre playing host to “Ninety Seconds”, a collection of ninety-second long works by various artists, curated by Jessie McCall and Zahra Killeen-Chance.

Ninety Second Numbers

If you had sat in the audience, then about halfway through the proceedings, you would have seen me step on stage and perform “The Insidious Design”. Given that none of you did, however, you can enjoy the next best thing (or just close this page immediately to simulate non-attendance) and watch a recording of the performance now:

Yes, that’s me gesticulating at the slideshow whilst silently mouthing my stream of consciousness.

That was the insidious design.

“The Insidious Design” was an idea that my partner in crime, #apefail, and me came up with over coffee and cake about three weeks ago.

“I’m good at saying stuff that sounds intelligent but is probably gibberish”, I said, honestly and openly to the patrons around me (some of whom must surely work for the Pork Board and thus will be engaging in surveillance upon persons like #apefail and me’self).

“And I’m a qualified sound engineer”, said #apefail.

With that, it was settled; we would combine our talents and present a faux lecture, with materials somewhat cribbed from a project we failed to get off the ground several years, a collection of Spam Beat poems, and the images largely cribbed from Wikimedia.

The result was this:

“The Insidious Design” has no intended meaning; the images were randomly selected and the decision to shift or zoom in on some of the materials was based entirely upon needing to ensure the slideshow lasted for ninety seconds. The audio design was similarly chaotic. #apefail recorded about fifteen minutes of me reading out spam, which she then edited into ninety seconds of layered sound, developed entirely independently from the slideshow. Indeed, #apefail only got to see how her soundtrack meshed with the images the night before we performed, and no tinkering was undertaken after that first melding of sound and vision.

Yet.

It’s possibly to see the connections between the sound and the images, even though there was no intent to link one to the other. #apefail and me thought of “The Insidious Design” as a humorous piece precisely because there would be a series of accidental confluences of certain phrases with particular images. Our audience last night seemed to treat “The Insidious Design” as a serious work, laughing only at the line about conservatives.

That’s fine and good, though; we can hardly complain about the work not being appreciated for what it is if we also claim the work has no meaning. After all, authorial intent is damned, is it not?

#apefail and I have thought of a follow-up work to “The Insidious Design”, which would be another ninety-second piece. I hope we get a chance to perform it soon.

Proposing the “The Philosophy of Conspiracy Theories”

I’m writing a book. Specifically a trade academic publication, “The Philosophy of Conspiracy Theories”, for Palgrave Macmillan.

Huzzah, right?

Yes.

So, I’ve been asked, how does propose a book to a publisher?

Well, the first thing to do is look at who is publishing what. My first choice, a trade academic publisher, had published a book I thought was a close fit with my work. I looked up who the Philosophy editor was and then, crucially, looked to see if there were any submission guidelines.

The thing about submission guidelines is that every publisher wants to see a submission which is subtly different from some other publisher. Some want you to provide detailed chapter summaries of about five hundred words a piece. Others want very short paragraphs. You’ll have to give an account of what competing publications are out there, what makes your work unique and how long the finished version of the book is meant to be.

I ended up writing five proposals for “The Philosophy of Conspiracy Theories” and the only thing that stayed the same was the author bio, the name of the book and the list of chapters. Everything else got either rewritten or created from whole cloth to fit the submission guidelines.

I submitted proposals for “The Philosophy of Conspiracy Theories” to three University Presses and two Trade Academic publishers (I might talk about that important distinction another time). These were not simultaneous submissions (some publishers allow that, others do not), so it took the best part of six months to go from initial submission to the book being accepted somewhere. ((“The Philosophy of Conspiracy Theories” was not my first book proposal, but the timely nature of my other proposed book has passed.)) Without naming names, one of the presses never got back to me about my proposal, despite fortnightly polite e-mails to the Philosophy editor asking how things were proceeding, one got back to me a mere eight hours after I submitted the proposal to say they weren’t interested, one liked the proposal but had published something similar a year earlier and thus didn’t want to compete with their own line up (I was hoping they might think my book was complementary rather than competitive, but I was wrong), and one press kept promising to get in touch but only managed to do so a month after I had accepted terms with Palgrave Macmillan.

I can’t talk much about the various submission review processes, since in one case no one ever got back to me about it, in one case it was rejected within hours of submission and one publisher liked it but felt it would compete with another of their books (but he also enthusiastically encourage me to send it elsewhere, saying it deserved to be published; that was both annoying and gratifying). Basically, all I can say is that Palgrave were very professional: they emailed me to say they had received the proposal and that they would send it out for review. I was told the turn around for getting the proposal was about two weeks, which unluckily for me, meant that I was going to be waiting anxiously to hear back from them whilst on holiday at Lake Tarawera, aka “The Place with No 3G”.

Time passes.

I remember getting the email to say they had accepted the manuscript on the drive back into Rotorua. I had my phone in my hand the entire journey (I was not driving; I was getting motion sickness from focussing on the screen), waiting for, at the very least, the letter “E” to appear on my phone’s screen, (a promissory note that meant I could, very slowly, check my e-mails). The reception flickered on and off as we passed the Green and Blue lakes and then, outside of a sportwears store my Mother, for reasons unknown, thought I was going to buy shoes from, the internet reception on my phone sprang to life (3G!), mostly with emails from students but also with that one, crucial message.

I read it about three times before deciding my senses were not being deceived. “Mother”, I said, because I am a very formal-kind of son, “I’m going to write a book.”

“Well done. Shall we see if there are any shoes you want?” she replied.

There weren’t.

The end of Treatygate?

So, John Ansell has brought to an end his Treatygate and Together New Zealand campaign and is, rather, providing some conditional support for the 1law4all Party (who plan to contest the next election).

So, this is the end of Treatygate. Good riddance, I say. Although Ansell has always claimed to be out to get what he calls “Griever” Māori, the tone of his campaign has really been one of forcing Māori to give up on any notion of restitution for past injustices and requiring them to give up on tikanga if they want to be proper members of New Zealand society. Ansell has railed against te reo Māori being used in documents, Māori having spiritual connections with the landscape and like, which have all been petty snipes at Māori in general rather than targeted attacks at things which could be even vague considered privileged behaviour by a minority.

That being said, just because Ansell is stepping down from his self-annointed leadership position of the (apparently) underprivileged Pākehā majority, someone else is likely to take his place, given that the steering committee of the 1law4all Party have the following agenda for equality in Aotearoa me Te Wai Pounamu:

  1. Strip from legislation all references to the Treaty of Waitangi and it’s recently invented “principles”.
  2. Abolish all race based seats and positions in central and local government.
  3. Abolish the Waitangi Tribunal.
  4. Ensure that no individual or group has preferment in legislation or funding on grounds of ethnicity.
  5. Ensure that there is no constitutional change without the support of three quarters of those voting in a referendum.
  6. End the official state promotion and enforcement of divisive bi-culturalism.
  7. Repeal the current foreshore and seabed legislation.
  8. Withdraw New Zealand from the U.N. Declaration on the Rights of Indigenous Peoples.

A lot of this is material cribbed directly from the John Ansell hymnal, with the usual conspiratorial allegations (“[state] enforcement of divisive bi-culturalism”, for example). They then go on to say:

Those who advocate “one law for all” are on the right side of history. Those who denigrate us are either confused or malicious. How can a party that is dedicated to equal rights for all New Zealanders, regardless of race, be damned as racist? Only by fools and knaves.

How can the advocates of the 1law4all Party be branded as racist? Because they might be choosing to ignore the existing inequalities in society which has entrenched privilege with Pākehā, such that a policy of “one law for all” will do nothing to fix said inequality. Because when they advocate “one law for all”, they are basically asking Māori to abandon tikanga and accept the results of colonisation unconditionally. The people who will brand the members of the 1law4all Party are not necessarily fools and knaves, whilst those who do advocate such policies almost certainly will be. ((Take point 4 of their policy list, for example. When they say they will advocate to “Ensure that no individual or group has preferment in legislation or funding on grounds of ethnicity”, they are effectively claiming that if any ethnic group happens to be treated unequally by the existing way of doing things, they won’t support any legislation or funding to fix it. What great guys these 1law4all people are?.))

It remains to be seen if the 1law4all Party will go full-Ansell and use the rhetoric of “There might well have been people here before the coming of the Māori” (my suspicion is that they won’t, given the membership of people like Peter Cresswell). They do use some of the arguments Ansell developed or resurrected, such as the argument there was no real tragedy at Parihaka (but they don’t seem to be citing Kerry Bolton, which I suppose is a kind of plus?) (as Lew Stoddart has pointed out, the Parihaka article cites Kerry Bolton, whose unsavoury history and radical views on local history will not play well to the New Zealand electorate should 1law4all end up campaigning in the next election). Like Ansell, they also provide a completely decontextualised list of ways in which Māori, via funding, apparently have special privilege in Aotearoa me Te Wai Pounamu (New Zealand). ((There’s an awful lot of talk about “taxpayers” on the 1law4all site, as if Māori are not proto-typical payers of tax.))

The 1law4all website is a weird beast. Whilst it’s more clearly laid out than Ansell’s Treatygate site, it seems a step back from the information he had collated and presented. Ansell, no matter my problem with him, had an awful lot of content to hand. The 1law4all Party seems to be starting entirely from scratch, which seems odd, given how little difference there is between their agenda and Ansell’s. On the positive side, I’m probably going to be able to reuse a lot of my critique of Ansell and just swap “Treatygate” or “Together New Zealand” with “1law4all”. On the downside, if 1law4all manages to get registered as a party, the media spectacle of journalists talking with Ansell and him getting a chance to air his views is likely to be repeated with whomever ends up being the spokesperson for what is, effectively, the replacement Treatygate Party.

So, the criticism of blinkered and mistaken Pākehā views that, somehow, Māori are the real privileged people in Aotearoa me Te Wai Pounamu (New Zealand) must continue. The monarch (John Ansell) might be figuratively dead, but there will soon be a new monarch.

Oh, and said monarch has a shop where you can buy branded merchandise to show your subjectness to the royal doctrine of “one law for all”.

So, don’t rush out and buy a t-shirt!

“Inferno” review (final)

Contains spoilers; read with whatever caution you feel the need to exercise.

“Inferno”. It’s the name of a play. It’s the name of my favourite Jon Pertwee “Doctor Who” story. It’s also the name of Dan Brown’s new Robert Langdon novel. It’s a book I’ve been looking forward into, insofar as I’m curious to see whether it will spark the zeitgeist like “The Da Vinci Code” did and although I don’t think it will, who knows?

“Inferno” is a tale about a symbologist (a profession only found in the works of pseudo-theorists and novelists) combating great evil by looking at art. Frankly, it sounds like a pleasant job, except that between moments of quiet reflection there are kidnappings, firefights and chase scenes.

Symbology: it’s not your standard academic gig. Then again, what is these days? It’s indisciplinarity gone mad, I tells yah!

Anyway, “Inferno.” What’s it like?

Well, it’s not as good as “Inferno”. Or even “Inferno”, but you’ve probably already guessed that.

“Inferno” has the usual Dan Brown stock features. Characters with distinguishing but unnatural features (pustulant sores for one, female baldness for another), a daring damsel (with exceptional traits and the ability to fall instantly in love with Robert Langdon), a conspiratorial cartel with no ethical compass and, finally, Robert Langdon, a academic who is more obsessed by the suits he wears than the courses he teaches at Harvard in the pseudo-discipline of “Symbology”. ((I do wonder what Harvard thinks of that? I mean, I was shocked to hear Cambridge taught Sociology, so I can’t imagine Harvard’s too pleased to be linked with Symbology, even if it is just the fever dreams of Dan Brown and his “Mary Sue” complex.)) It has twists a plenty in the final few pages and a “shocking conclusion” designed to make you think.

“Inferno”, like all the Robert Langdon novels thus far, is about symbols. Symbols and the hidden messages they encode in the architecture and art that around us. In previous adventures Langdon has interpreted the artistic landscapes of Rome, Paris, London, a small portion of Scotland (Rosslyn Chapel) and Washington, D.C. Now? Now, Langdon is in Florence (a step up from Washington, D.C., I feel) and cannot remember the last two days, is being pursued by someone on a motorbike and discovers his jacket has been restyled without his permission.

We’ve all been on benders like that, haven’t we? Langdon’s forgotten escapades even involved stealing the head of Dante. ((Which at least elevates it above most normal benders but still doesn’t quite beat Dave Lister’s epic drunken Monopoly game.))

The novel starts with Langdon in hospital and all he knows is he has been shot and Harvard is a long way away. Not only that, but he has on his person a weird cylinder emblazoned with the biological hazard symbol and someone (or some body) is obviously out to get him.

Now, if you had read the previous books, you’d be forgiven for thinking Prof. Langdon should take this as simply “business as usual”. After all, he’s been targeted for death by a Pope of the Catholic Church, hounded by the albino assassin of Opus Dei and been involved in a Freemasonic conspiracy to hide the existence of the Bible. Surely, he should be comfortable and confident in the face of danger?

No. Langdon wears a perpetually perturbed face through this book, one that Brown does not hesitate to add adjectives to whenever it is grammatically possible (and, in a few cases, where it isn’t grammatically possible; rules of English be damned!). Yes, it’s true that he knows how to escape museums and he can recognise the engine of any car and the make of any gun, even at a distance, but he has to be lead around by a faithful assistant if you actually want the plot to progress.

Otherwise, all he does is stare at art and give history lessons.

If it weren’t for a few sly references to the previous books, this could almost be considered as a “Your First Robert Langdon” novel. It has all the necessary elements.

Weird science: A woman with a super-evolved brain and talk of Transhumanism.

Secret societies: The Consortium, who are working together with a rogue member of the Council for Foreign Relations.

Betrayal: People who you think are on your side end up being villains and the people who you think are out to get you are, in fact, trying to save you.

Symbols: Some causal art vandalism that suggests Dante and his fans knew more than they were letting on about.

Mystery: The suggestion that the international symbol for biological hazards represents a three-headed devil and that Malthus was right.

Travel: Thus far Langdon has been to Florence, Venice and Istanbul. It’s almost as if he played the Assassins’ Creed games over the holidays and decided the Enzio and Robert are essentially the same person.

Politics: By the end of the story, you are meant to come to a stunning realisation that will change the way you think about things.

It also has the standard set pieces of chase scenes, a succession of daring escapes and chapter-long pieces of exposition. People swap sides and the dubious evil organisation, which is made out to be very powerful, also turns out to be very, very stupid.

As is usual for Dan Brown, the characters are a mixed bag. Some of the incidental players are well-drawn; there’s a security guard in Florence who stands out, but other characters are drawn hastily and without depth. The Director of the WHO cannot bear children, which seems to be the extent of her, whilst the villain is merely pretentious and prone to asserting things. Robert Langdon, as previously mentioned, merely exists only to be dragged along from scene to scene and act as a museum guide, whilst the love interest, Sienna… Well, she is unbelievable but strong. Unbelievable in that she has a preposterous backstory which never quite goes anyway but strong in that she takes charge of the situation. In many ways Brown (with the exception of the Director of the WHO) tends to write more believable female characters than male ones.

I’ve always maintained that the Robert Langdon novels started off as mediocre and have proceeded to get worse. “Angels and Demons” was a decent thriller; it hurtles along and has a quite clever twist. “The Da Vinci Code” somehow triggered something in a mass of readers which propelled it to the top of the charts and made it something you could respectably read outside of an airport lounge, but it was structurally too messy and ambitious. “The Lost Symbol” … Well, Robert Langdon spends almost sixty pages in a pagoda and the twist ending is that the Freemasons are hiding the existence of the Bible.

Yes, the Bible.

“Inferno” is better than the “The Lost Symbol” (thus invalidating my claim the books are getting worse) but not as good as “The Da Vinci Code” (which still allows me to claim that whatever peak Dan Brown might have said to have achieved in his novel writing, it is behind him now). It lacks the cleverness of “Angels and Demons” or the interesting source material of “The Da Vinci Code”.

It does, however, have a central mystery more interesting than hiding the existence of the Bible.

It’s hard to talk about “Inferno” without talking about the conceit which drives the plot. So, spoilers.

“Inferno” is a vector-virus that will render two thirds of the world population infertile (shades of “Mass Effect”), and it has been created by a Malthusian anti-hero to save the world from overpopulation. The story of “Inferno” is the race to find the virus before it is released (a race in which only one of the characters actually knows what the virus does), only to find out (shades of “Watchmen”) that the virus is already global and cannot be stopped.

As grand schemes goes, the villain/anti-hero and his virus is both oddly pedestrian and yet more terrifying insidious than anything Langdon has faced before (last time round it was an anti-Freemason who wanted to expose Freemasonry). The conclusion of the novel, the realisation that the chase has been for nowt because the virus is already out, leads to a strange polemic, in which Robert Langdon, a professor of Art History (and Symbology), argues and persuades the director of the WHO, that maybe a vector-virus which thins out the human herd isn’t that bad an idea after all.

With the exception of “Angels and Demons”, Brown has been given out little moral messages in each of his Robert Langdon stories. In “The Da Vinci Code” he wants us to appreciate that we know about Christianity is basically the result of political decisions by the Churches over the years. In “The Lost Symbol” Brown wants to repudiate the claim he is anti-Christian by showing how important the Bible is and in “Inferno” he wants his readers to accept that overpopulation is a real problem and we need to fix it now.

This poses a problem: Robert Langdon is obviously Dan Brown, but in some ways he is not. One of the really major problems I had with “The Lost Symbol” is that whilst Brown might well think the Bible is an important text, the Langdon character never buys the explanation that the Bible is the secret treasure of the Freemasons. You can see Brown struggle to get Langdon to accept this is the central mystery of Freemasonry at the very end of “The Lost Symbol”.

The same problem crops up in “Inferno”. Brown is concerned with overpopulation. Langdon, when asked about it halfway through “Inferno” shrugs off the question, as you might think he would, but, by the end of the day (since the novel takes place over a very short amount of time) he sides with the Malthusians, speaking not as Symbology expert Robert Langdon but, rather, as the voice piece of Dan Brown the author.

This is not the only problem with “Inferno”, because the bigger problem is the question of why Langdon is even in the story in the first place? I can’t help but think that the symbology in this story is mere window-dressing which justifies this being a Robert Langdon novel rather than just another of the less famous Dan Brown books. In the previous Langdon novels the presence of symbols in the art around us drove the plot: there were actual encoded messages hidden in art, left by the artists, that only Langdon could decipher and these messages, when decoded, challenged our view of history. This time… The symbols only drive the plot insofar as the villain/anti-hero has decided to reveal the existence of his last message to humanity in a riddle for the Director of the WHO to solve. Langdon is a kind of passerby, rather than the driving force of this story; Dan Brown has written a novel to give Langdon something to do rather than because there is something his character needs to uncover.

This does not bode well for future Robert Langdon stories. Langdon is only interesting insofar as he gets the job done. In “Inferno” all he ends up doing in the end is persuading the WHO to allow for a little light genocide.

Hardly the role of an art historian in today’s modern society, is it.