Ecotopia by Ernest Callenbach

Ecotopia cover art by Mark Harrison

Ecotopia is a utopian novel that’s not as bad as its reputation but not good either.

I’ve read lots of bad reviews of Ecotopia and had several reports from other readers that it’s really awful. As an avid reader of utopian stories, I had to find out for myself. It’s true that Ecotopia is not that good as either a novel or a utopian idea. To be fair, nearly all utopian novels fail to hold up as novels, with the possible exceptions of H. G. Wells’ Men Like Gods and B. F. Skinner’s Walden Two. All of them have the same plot: a character known as the reader’s surrogate winds up in Utopia and wanders around asking “how does this work?” and “how does that work?” Various utopian citizens explain the workings of their society. Eventually the character returns home to deliver the message of how to improve the world. Or, in those novels that want to have an exciting twist ending, the main character may decide to abandon their home and stay in Utopia.

In this story, the reader’s surrogate is Will Weston, a reporter who is the first American allowed to visit Ecotopia, a Utopian nation formed by the secession of Oregon, Washington, and the Northern part of California. The current year is 1999 and the secession happened in 1980. In the intervening 20 years, Ecotopia has turned itself into a 1970’s hippy commune dweller’s idea of Utopia. The main differences I noticed between Ecotopia and other fictional utopias are the amount and variety of sexual activity described and a weird emphasis on the need for random emotional outbursts. Apparently 1970s people thought Americans suffered from a case of pent-up emotions. Ecotopian characters frequently burst into tears or become enraged about seemingly random things, get into fights, and make love with strangers at the drop of a hat. It’s the exact opposite of Mr. Spock’s planet, Vulcan, where logic and reason lead to peaceful coexistence.

What holds up well for a 1970s novel:

  • pervasive use of battery powered electric vehicles
  • solar, wind, and geothermal power on a distributed grid system
  • houses and vehicles are individually customized from mass-produced interlocking modules
  • manufactured materials must be either naturally or artificially biodegradable
  • print-on-demand books/newspapers available from vending machines
  • city support systems are stable-state, no build-up of pollutants
  • stable-state agricultural system that balances food production with environment
  • clean air, clean water, natural environment (obvious from the novel’s name!)
  • direct political participation via a nationwide, interactive computer network
  • citizens allowed as much personal and economic freedom as possible
  • universal basic income for all citizens

What doesn’t hold up well

  • emotional outbursts, often leading to violence
  • armed, lethal combat sports (to channel violent tendencies of young males)
  • frequent, unprotected, casual sex with strangers
  • segregated racial “mini-nations” for African-Americans and Asians
  • healthcare system involves lots of sex between patients and providers
  • favorite clothing materials are natural leather and furs – this seems very anachronistic to a modern reader as we’d likely assume California ecological proponents to also be PETA members but back in the 1970s their outlook was more of a Native-American inspired ecological ideal, so the efficient use of animal resources made sense in context.

Young men who take part in the armed combat events shout “It is a good day to die!” when going into battle. This is another Native American inspired element of the book that will likely be lost on modern readers, who are more likely to associate the phrase with Worf, the Klingon character from Star Trek: The Next Generation.

In the end, Ecotopia fails at the most important aspect of a Utopian novel: it doesn’t leave the reader with the feeling that they’d like to visit or even live in the world described. Final verdict: if you’re looking for entertaining novel, you’d be best to avoid the entire genre of Utopian books, that’s not their purpose. If you’re a fan of Utopian novels, this one is readable, moderately entertaining, but unconvincing.

The Dispossessed by Ursula K. Le Guin

Detail of the cover art from the 2014 Chinese edition of The Dispossessed

This book was not what I expected but with science fiction that’s often a feature, not a bug.

The Dispossessed“, by Ursula K. Le Guin, was presented to me as a depiction of a “libertarian utopia”. When I think of science fiction stories depicting libertarian utopias, I think of H. Beam Piper’s “Lone Star Planet” or Eric Frank Russell’s “…And Then There Were None“, the former a utopia of gun-loving Texan style libertarians and the latter a utopia of Gandhi-following, peace-loving thinkers who excel at passive resistance (Russell’s story also gave us the word “Myob!”). Both were fun reads and I highly recommend them. This book was nothing like either, it’s far more serious and a lot less fun.

This book tells the life story a physicist in a star system with two civilizations; one on the Planet Urras, a beautiful Earth-like planet with many countries of varying political types; the other civilization is on Anarres, the barren moon of Urras where a group of people sometimes described as libertarians, sometimes as anarchists founded a utopia based on their political views. Our hero, Shevek the physicist, lives on Anarres. The story follows him through a major turning point in his life as he decides to visit Urras to find better collaborators with which to finish his theoretical work. The author has folded the story in half such that chapter one begins with Shevek leaving Anarres for Urras and each odd numbered chapter continues his story on Urras, while the even numbered chapters fill in the back story leading up to his decision to make the visit.

My expectations led to some initial confusion as the text doesn’t depict anything remotely resembling a libertarian utopia on Anarres. It’s more like an authoritarian communist third-world country. Everyone is starving most of the time due to shortages and famines, they live in crummy assigned government dormitories, work in rotating shifts at whatever government assigned work they can get, no one is allowed to have private possessions, parents can’t even name their own children, trying to do your own thing will get you persecuted, run out of town, or even killed. Yet, the characters continue to talk about the place as if they think it’s a libertarian utopia with no government. As it turns out this is all intentional and it just takes the characters a bit longer than the reader to realize their utopia has gone horribly wrong without anyone really noticing.

To further add to the confusion, Shevek is visiting Urras in the apparent role of the reader’s surrogate, a standard role that occurs in all utopian books. But this would make Urras the utopia rather than Anarres. And, indeed, everyone does seem better off on Urras. But as our physicist explores the world, which is much like modern day Earth, he also experiences the inequality of it; the luxury and leisure of the rich as well as the unpleasant lives of those who have to do all the work and who are plotting a revolt. Ironically, the revolutionary workers are actually much better off in most ways than the citizens of Anarres they seek to emulate. Shevek gets caught up in the revolution and the big question is whether he’ll survive long enough to return home to Anarres. His experiences on Urras provide most of the political commentary of the book as Shevek re-evaluates his understanding of both worlds.

The book is part of the author’s “Hainish Cycle” series of books but you don’t need to read any of the others for this one to make sense. The Hains and Terrans only show up briefly and the only real connection of this book with the others is that Shevek the physicist is the character who creates the theory behind the FTL communications device known as the ansible (and potentially the theory behind some type of FTL drive for starships that may be used in later books).

The book is slow going, especially the first half and you’ll probably want to abandon it but if you stick with it, things eventually pick up and even start making sense. For me this happened when some of the characters on Anarres finally begin to wake up and notice they’re living under a suppressive regime rather than in a utopia. Once the characters started behaving believably everything else started falling into place for me. Overall it seems a bit over rated but I did find it enjoyable and worth a read.

Men Like Gods by H. G. Wells

Barnstaple receives final instruction before his cross-time journey home. Portion of a George Bellows illustration from the 1923 edition of Men Like Gods.

Barnstaple receives final instruction before his cross-time journey home. Portion of a George Bellows illustration from the 1923 edition of Men Like Gods.

Men Like Gods by H. G. Wells might be subtitled “Mr. Barnstaple takes a holiday” as that’s a pretty good summary of the basic plot. This 1922 book is partially intended as a Utopian novel and follows the usual convention of having an average, modern human transported into a Utopian world to represent the reader as he uncovers the workings and nature of Utopia. As might be expected of Wells, he goes the extra step to give the novel a science fiction wrapper and in the process, establishes not one but several new genres of science fiction. Just as all time travel novels trace their heritage back to Well’s book, The Time Machine, all parallel universe, multiverse, para-time, cross-time, and alternate history novels descend from Men Like Gods.

Let’s get the plot out of the way first as that’s the least interesting aspect of the book. Mr. Barnstaple is a down-trodden enlightenment liberal who writes for a leftist newspaper. He’s given up hope of changing the world. He’s depressed, hates his job, is annoyed by his family. He determines a solo holiday is the only thing that will save his sanity and sets out for no where in particular in the Yellow Peril, his little two seater car. Coming around a curve in the countryside, he and two other vehicles are suddenly swept out of this world and find themselves in a strange land near the smoking wreckage of a scientific experiment gone wrong. They soon meet some inhabitants of this new world and find it’s similar to Earth but a thousand years in the future. Needing a name for the place, they decide to refer to it as, wait for it, Utopia!

As Barnstaple learns about the amazing world, he realizes it embodies all the ideals he believes in. The others in his party, being more conservative, particularly a narrow minded priest, see the world as degenerate. They make nothing of the peace, prosperity and happiness all around them. Instead they see people who don’t wear enough clothing, don’t have religion, aren’t capitalists, and offend in numerous other ways. With the exception of Barnstaple, the Earthlings soon hatch an ill-conceived plot to take some Utopians hostage, thinking they can use that as a spring board to world-domination and remake Utopia in the image of Earth. I won’t give away too much but there’s never any doubt Barnstaple will survive the goings-on and soon enough is sent back to Earth all the wiser and now with a renewed sense of hope that Earth can someday become like Utopia if we all work hard at improving things.

What sets the book apart from other Utopian novels and gives it an honored place in the annals of science fiction is the first description of the multiverse, the first hint that multiple universes could be “parallel” to and even duplicates of our own; in this case only time-shifted some thousand years. Utopia is in a universe that is essentially an alternate time line of Earth’s universe. The book also postulates that while some universes are nearly identical, others may be wildly different. It’s also the first description of a technological method of cross-timeline travel between parallel universes. As if that’s not enough, there’s a description towards the end of the Utopian’s plans to leave their planet and explore the stars using space travel technology that allows them to bypass normal spatial distances by taking a shortcut; it’s essentially an early description of hyperspace, subspace, warp drive or something along those lines. And for his last trick, Wells explains away the ability of the Earthlings to communicate with the Utopians (who obviously are unlikely to speak English) by explaining that they evolved telepathic abilities. They speak using their minds and we hear them in whatever language we naturally understand, provided we know a word that fits the concept they’re thinking to us.

Here’s the actual description of the multiverse:

Serpentine proceeded to explain that just as it would be possible for any number of practically two-dimensional universes to lie side by side, like sheets of paper, in three dimensional space, so in the many dimensional space about which the ill equipped human mind is still slowly and painfully acquiring knowledge, it is possible for an enumerable quantity of practically three dimensional universes to lie, as it were, side by side and to undergo a roughly parallel movement through time.

Travel between parallel universes is accomplished using a machine that takes a cube-shaped chunk of the universe you’re in and “rotates” it through a higher dimension, causing it to come into contact with some nearby universe. The first test of the technology works but the machine explodes killing the operators. By the end of the book, the machine is not only rebuilt but improved, made portable and, as an added bonus, can even control which Universe it connects with, conveniently allowing Barnstaple to be sent home. Interestingly, because Barnstaple arrived accidentally in a moving car and the Utopians wish to return him the same way, they set up an arrangement reminiscent of Back to the Future in which Barnstaple must drive along a segment of roadway, hitting a trip wire strung across the road, triggering the cross-time machine at precisely the right instant to transport his moving car.

Wells makes a variety of political observations about the failings of our own world including his complaints with the capitalism, Marxism, and socialism of his day. He describes an economic system in which each Utopian citizen lives a government-funded life up to the completion of a very elaborate and detailed education, after which they must choose a path in life that contributes to the world’s economy. They can choose to do anything they like, ranging from a required minimum that allows them to spend most of their life goofing off, to pursuing any career or endeavor, even acquiring wealth and using it as they choose. The Utopians lack any formal government or rulers. Much of the world operates on the “do-ocracy” principle common in hackerspaces. If you see something in the world that needs improvement, it’s up to you to do it, organize the doing of it, or pay someone to do it. At one point Crystal, a Utopian student who befriends Barnstaple, explains that society is based on The Five Principles of Liberty:

  1. Privacy – All individual personal facts are private between the citizen and the public organization to which he entrusts them, and can be used only for his convenience and with his sanction (and anonymously for statistical purposes only)
  2. Free Movement – A citizen, subject to discharge of his public obligations, may go without permission or explanation to any part of the planet.
  3. Unlimited Knowledge – All that is known, except individual personal facts about living people, is on record and easily available to everyone. Nothing may be kept from a citizen nor misrepresented to him.
  4. Lying is the Blackest Crime – Where there are lies there cannot be freedom. Facts may not be suppressed nor stated inexactly
  5. Free Discussion and Criticism – Any citizen is free to criticize and discuss anything in the whole universe provided he tells no lies either directly or indirectly. A citizen may discuss respectfully or disrespectfully, with any intent, however subversive. A citizen may express ideas in any literary or artistic form desired.

Before Barnstaple leaves, he makes one appeal to stay, speaking to a wise, old Utopian who explains that he must go back and that Earth will eventually follow the same course of history to become Utopian in its own time. He warns Barnstaple against attempting premature contact between the two universes until Earth has gotten its house in order:

What could Utopians do with the men of Earth? … You would be too numerous for us to teach … Your stupidities would get in our way, your quarrels and jealousies and traditions, your flags and religions, and all your embodied spites and suppressions, would hamper us in everything we should want to do. We should be impatient with you, unjust and overbearing. You are too like us for us to be patient with your failures … We might end by exterminating you.

Given the way their economy works, it’s fairly clear that it would fall apart pretty quickly if flooded with citizens who have the typical nature of modern humans. In the end, Men like Gods presents a Utopia that needs better humans to be workable, but at least it recognizes that, a fact that sets it above much of the Utopian literature that preceded it.

The Origin of Consciousness in the Breakdown of the Bicameral Mind by Julian Jaynes

Jaynes’ book atop books by a few authors who were influenced by his theory.

Julian Jaynes’ book, The Origin of Consciousness in the Breakdown of the Bicameral Mind is one of those books that just about everyone reads sooner or later. Jaynes is an example of the rare author who could write a scientific treatise that was both ground-breaking and readily readable by the general public. His book was published in 1976 and presented what has to be the most controversial theory ever in the fields of consciousness and religion. Despite the theory seeming completely outlandish at first glance, the book presents testable predictions all along the way. Many modern researchers believe Jaynes’ theory to be partially or completely wrong but there’s no question it has pushed research toward a better understanding of consciousness and religion. Daniel Dennett, who notes Jaynes was probably wrong at least about some particulars like the importance of hallucinations, still thinks his main thesis could be correct. Evolutionary biologist Richard Dawkins commented that Jaynes theory is “either complete rubbish or a work of consummate genius, nothing in between! Probably the former but I’m hedging my bets.” In addition to scientists, Jaynes’ theory also inspired two generations of science fiction authors from Philip K. Dick to Neal Stephenson (who based parts of Snow Crash on Jaynes’ theory). David Bowie acknowledges being influenced by this book during his work with Brian Eno on Low and has included the book on his list of 100 Must Read Books.

Julian Jaynes was an American psychologist interested in the origins of consciousness, which he defined roughly as what a modern cognitive scientist or philosopher would call meta-cognition – the awareness of our own thoughts or the ability to think about our own thoughts. In his early research, he specialized in animal ethology (the study of animal’s behavior, communications, and emotions). He began to focus on understanding how consciousness evolved in early humans and studied historical texts and anthropological evidence for clues. This led to his now famous theory that humans initially developed a bicameral mind and that modern consciousness was the result of a breakdown of the two parts.

Bicameral in this case is a metaphor, the word normally describes a type of government consisting of two independent houses. Jaynes came to believe that, as recently as 10,000 years ago, the human brain lacked both consciousness and the strong lateral connection via the corpus callosum that it has today. The two halves of the brain operated more independently but were able to communicate via verbal hallucinations. Humans at this time would have already evolved basic linguistic capabilities, but without the complex metaphors and self-referential aspects of modern language. People behaved in what we would describe today as a ‘zombie-like” way. They would have lacked the ability to reflect on or guide their own thoughts. In times of extreme stress or facing novel situations, the right side of their brain would communicate advice or commands to the left via auditory hallucinations that the person experienced as “hearing a voice”.

As today, humans tended to build up models in their mind of people who are important in their social interactions, parents, tribal leaders, and the like. Jaynes believed the models existed in the part of the mind generating the hallucinations and that the voices often came to be perceived as originating from these people, even if they were not present; even if they were dead. Without the ability to introspect, people simply accepted the voices at face value and assumed they represented some kind of external reality. This predictably gave rise to the earliest religious beliefs: ancestor worship, divinity of kings, belief in an afterlife. It also served as an important social organizing structure that allowed early community groups to form.

This process worked well until about the 2000 BC, when civilizations were going through a periodic collapse. At this time, the growing population was leading to more frequent interactions between disparate groups of humans, resulting in a failure of the bicameral hallucination mechanism as a method of social coordination. If everyone in your group hears the same voices in their head, things work fine. If three or four groups suddenly start living together and everyone is hearing different voices in their heads telling them conflicting things, civilization doesn’t function smoothly anymore.

The result was a gradual breakdown in the bicameral structure of the brain due to the changed environment which gave a huge advantage to individuals whose brains had more direct communication between the two sides via the corpus callosum. This allowed metaphoric language and consciousness to co-evolve, gradually leading to humans who could think about their own thoughts and had the words to describe it. This would also be the origin of the idea of free will, at least in the modern sense. Prior to this time a person did what their brain directed but without any awareness or insight into the process. So, effectively, modern consciousness is a by-product of cultural and linguistic evolution.

The bicameral breakdown leads to the gradual decline of the right brain area that generated verbal hallucinations. Everyone remembered a time when people could hear the “gods” but only a few remain who can still hear their voices. Those people are sometimes elevated to the positions of priest, shamans, oracles or they are seen as insane, eventually classed as schizophrenics.

The whole thing sounds fantastically crazy at first, right? Jaynes says as much throughout the book. But, like any good scientist, he has worked out a series of testable predictions based on the theory in a variety of fields ranging from history to human physiology. Modern researchers have continued to test his theories and, so far, many of his predictions have been dead on. For example, he predicted the existence of an area in the right hemisphere of the brain capable of generating linguistic, auditory hallucinations that is now vestigial and usually dormant. We now know the right hemisphere contains a vestigial area that corresponds to the Broca/Wernicke area in the left brain. This is the part of the left hemisphere responsible for the production of language. He further predicted this vestigial area would be active in schizophrenics who hear auditory hallucinations. Today, with fMRI scanning and other modern techniques, this has been confirmed too. And the hallucinations these patients experience are often in the form of authority figures (parents, leaders, gods) admonishing or commanding them.

Jaynes did an extensive survey of early literature starting with the earliest known writings and progressing through later more well-known documents like Homer and the early writings of the Bible. He analyzes to what extent the authors or the subjects seem to be self-aware and notes a gradual progression through history of both self-awareness and evolution of language to describe self-awareness. The writers of the biblical Old Testament or the Odyssey, for example, show no evidence at all of being self aware, in contrast to authors of the New Testament or later Greek writings. This is complicated by works that have been re-written and changed by later authors, like some books of the Bible or the Epic of Gilgamesh. In these cases, he tries to tease apart what’s original and what was added later.

He suggests that traces of bicameralism might still be found not just in schizophrenia but in many aspects of modern religion (e.g. those occasional people who still hear voices or experience “possession”) or even in the common childhood experience of having invisible friends (some children experience actual auditory hallucinations of their imaginary friends speaking to them).

Some modern researchers discount the need for the physical changes in the corpus callosum and believe the linguistic evolution of metaphor alone may be enough to bear out the changes Jaynes’ theory describes. There is now a huge body of literature surrounding the Bicameral Mind theory; lengthy articles defending or attacking aspects of it. There are also now several variant theories. Lain McGilchrist has proposed not a breakdown in a bicameral mind but a separation and reversal in the two hemispheres of the brain. Michael Gazzaniga, a pyschobiologist has done extensive experimental work in the area of hemisphere specialization and has proposed a theory similar to Jaynes’.

Jaynes is an engaging and interesting author and, whether his theory eventually proves to be crazy or profound, you’ll find the book a great read. If you have any interest in philosophy, religion, consciousness, cognition, evolution, anthropology, literature, history, or any of a dozen other topics, you’ll love the book. It makes you think about things you would never have imagined otherwise.

Shadow Show

Shadow Show

Shadow Show

Shadow Show, edited by Sam Weller and Mort Castle, describes itself as “All-new stories in celebration of Ray Bradbury”. I’ve been a fan of Bradbury’s fiction most of my life. Friends from my high school days may remember me sitting under the bleachers during Pep Rallies reading “R is for Rocket” or wandering the hallways with a copy of “Fahrenheit 451”. I most liked his early work; stories like Frost and Fire or The City. They blended conventional science fiction with Bradbury’s unique style which approached magical realism. I felt his later writing lost a lot by abandoning the science fiction aspect and focusing exclusively on the magical realism. In any case, I heard about this book and imagined it might contain Bradbury-like stories that recaptured the feel of his early work. Alas, this is not the case.

For the most part, the stories in the book aren’t really at all like Bradbury stories. At least, I’d never confuse any of them with the real thing. Most had supernatural or horror themes and lacked the connection to science fiction. They’re simply from authors who were, in one way or another, inspired by Bradbury. They’re not bad stories. Some are enjoyable and may appeal to Bradbury fans, if only to find out how other writers were inspired by him.

There were a few exceptions, however; stories that are intended to provoke memories of Bradbury or his stories in one way or another. The best of these, at least for me, was Children of the Bedtime Machine by Robert McCammon. This story made the book worthwhile for me and was a real celebration of Bradbury in multiple ways. First, it was a story I could imagine Bradbury writing; second, it combined science fiction with a Bradburyesque magical realism, and lastly, Bradbury’s writing actually plays a part in the story’s plot. It’s the story of a woman living in a post-apocalyptic wasteland; the result of climate change and global war. There’s little plant or animal life left, and little hope for the future. The woman’s only joy in life is a trunk full of old books that she reads to herself. During a visit to a trading post in a nearby town, she’s given a useless machine from the dead past. The combination of a Ray Bradbury book and a machine designed for insomniacs leads to a new hope for a dying world.

If you can pick up the book inexpensively, it’s worth it just for that one story. Or perhaps you’ll enjoy the other stories more than I did. Authors include Harlan Ellison, Margaret Atwood, Neil Gaiman, Joe Hill, Alice Hoffman, Kelly Link, and others.



Susan and I are both fans of Neal Stephenson and his books are favorites when it comes to reading aloud. We read Cryptonomicon and the entire Baroque Cycle (Quicksilver, The Confusion, The System of the World) aloud. Nearly everything Stephenson writes has the quality of being so intensely interesting that you feel compelled to keep reading. When reading one of his books to myself, I usually want to read the entire book at one siting, staying up all night in the process. That’s one of the reasons we now read them aloud, it forces us to stop because my voice usually gives out after a few chapters. And the result is that we can enjoy the book over a several weeks, with lots of interim discussion and speculation about where we think the story is going.

One of the things that make Stephenson books so fascinating is that he combines interests in a wide range of topics from history to philosophy to the latest trends in technology. Anathem is no exception and is perhaps his best book to date. The book originated in sketches made by Stephenson when collaborators on the Millennium Clock project were trying to imagine what a clock designed to last 10,000 years would look like. Stephenson thought about the sketches a few years later and they became the basis for the clock and Concent scheme described in Anathem.

The story takes place on an Earth-like planet where society is organized a bit differently than our own. Scientists and philosophers live apart from the rest of society in closed convents called Concents. The separation is due to the alleged troubles that such people caused in the distant past by constantly introducing dangerous ideas and technologies to the “saecular” world. Technology, the physical manifestation of science and philosophy, is forbidden within the Concents. The fraas and suurs within the Concent can contemplate their ideas and think all they want but they are not allowed to build or use any technology more advanced than woodworking or stone masonry. As part of this grand experiment of dividing the thinkers from the rest of society, Concents are further subdivided into a series of concentric walls. Each successive inner circle stays closed to the outside world for a longer amount of time. Fraas and suurs from one circle may choose to move further inward over time. At the outermost level, the Concent opens its doors to the saecular world once every year. The next level opens once ever 10 years, the next every 100, and the last every 1,000. These openings of the Concent to the saecular world are called Aperts. Fraas and suurs in the innermost circle may have lived their entire life in the Concent. In the saecular world outside, cities come and go, governments change, entire civilizations rise and fall. Within the wall of the Concent, life continues on unchanged except for constant learning.

The story opens in the Concent of Saunt Edhar as the young Fraa Erasmas, known as Razz to his friends, is preparing for his first Apert in a decade. He and his friends are looking forward to seeing how the world has changed in the ten years since they were presented to the Concent as children to be trained in the ways of math and science.

It becomes evident rather quickly that this will be no ordinary Apert. The saecular governments are stirred up about some incredible event, so strange and dangerous that they may have to put aside the rules separating those who live within the Concent and draw upon their vast, theoretical knowledge to save the world from destruction.

Erasmus and friends are launched upon an unexpected journey into the saecular world and must shoulder responsibilities and face threats beyond any they’ve been prepared to deal with. They are joined by higher level Mathics including a Thousander who has spent so much time in the ethereal world of theoretical physics, it’s unclear whether he’s still entirely human or if he may have learned the secrets of feared and possibly mythical early Mathics known as The Incantors.

Along the way, the story delves into the many worlds interpretation of quantuum mechanics, the metaphysics of Platonism, Penrose tiling, the relationship of religion and science, and many other fascinating and esoteric topics. All this is couched in a story-line of almost constant action that includes martial arts, political intrigue, space combat, and some old fashioned romance.

Describing much more of the plot would likely give away something you’d enjoy discovering for yourself. Unlike some Stephenson books, like those of the Baroque Cycle where things slow down from time to time and Stephenson spends half a chapter describing the skyline of historic England, Anathem kicks into high gear in chapter one and never lets up. It’s action, crazy ideas, romance, surprises, and humor all the way through. To learn a little more, you can read some further plot descriptions, check out a glossary of terms, and even listen to some music composed based on the book’s description of Mathic arts over at the official Anathem website.