The book deals with the death of Rieff’s mother, intellectual celebrity Susan Sontag, and so I was expecting a harrowing experience, as serious as cancer as the expression goes. And it was. And I felt guilty even reading it in a gruesome death-porn way. But there is much to think about here, gruesome as it is. As a reader, you have to first get around the fact that the book is poorly written. Rieff is a professional writer/journalist, with seven books to his credit, but his prose was often appalling. Clichés (we even get to go on an “emotional roller coaster” ride at one point) abound. In many cases, the cliches are acknowledged as being clichés, and then are self-consciously employed anyway which if anything makes them even worse. The brief quotes from Sontag’s journals demonstrate who the real writer in the family was.
Also, the beginning of the tale is cluttered with starchy, unreasonable complaints about the medical establishment, shaggy dog stories and a certain lack of focus (despite the rather simple narration). As for the medical establishment shaggy dog story, a villain is introduced early on, one “Dr. A. - feeling as I do about him, I prefer not to name him.” This Dr. A is treated particularly harshly right at the start, but I kept waiting for the revelation to come that would justify Rieff’s emnity, the cruel or inept thing Dr. A did to add to Sontag’s misery or hasten her death. And yet nothing ever comes of it. All Dr. A did was tell Sontag that she was going to die and that there was no feasible treatment for her disease. Rieff complains that he was condescending, but perhaps Dr. A felt that speaking to Sontag as a willful child (rather than as a fellow rational giant brain) was the only way he could get through to her. Sontag was acting like a spoiled, willful child, so I can’t really fault Dr. A his approach. But of course someone like Susan Sontag does not have to put up with this, so she found, of course, other doctors willing to dice their diagnoses into hard-to-parse bits of fraudulent hope. I suppose seeing Sontag’s famous big beautiful piercing eyes across your desk, hanging on to every word you say, would be quite flattering to many in the upper ranks of New York-European medicine. “Well yes Ms. Songtag…call you Susan? Okay then. Yes Susan, there are some experimental treatments being developed in Paris we could try…”
And this brings me to what is perhaps the real story here. If you have enough money, and in Sontag’s case, enough cultural clout, you can find medical treatment for anything, no matter how doomed you are. What makes hers a hard case is the fact that Sontag beat really bad breast cancer back in the ‘70s by undergoing radical, experimental treatment. It is hard to argue with that kind of success, and it was this astonishing recovery (I know – “remission”) that fuelled her frantic search for a cure for her leukemia some thirty years later. And of course doctors were found who were willing to go to any effort to keep her alive. And to tell her, kind of, what she wanted to hear. But with this later leukemia from which she later died, there came a point where she should have resigned herself to death; as Rieff reports, as a blistered skeleton a day or two before the end, Sontag was still making plans for when she gets out. There is courage and foolhardiness, hope and bullshitting yourself.
Rieff, to his credit, addresses, if only fleetingly, this uncomfortable fact: just how much money did all this cost? And how much of a futile burden did this place on the health care system? Sontag was a complicated person, and I’m sure her opinions on just about anything can not be easily nutshelled, but would it be safe to assume that her political opinions on health care in the USA might not quite align with the fact that because of her financial and cultural clout she was able to get far, far better health care than some poor cancer-ruddled 71 year old woman over in the Bronx. And if Sontag did hold utopian healthcare ideals, the fact is if all the 70-something terminally ill patients on earth got the same treatment Sontag got, the whole world would go bankrupt in about a week. Sontag wanted to live at all costs, and she was able – and willing, apparently without ever questioning it – to spend a lot in an effort to do so. So isn’t there an ethical component to any of this? Er, what would Walter Benjamin do? Or Sontag’s pal E. M. Cioran?
Another surprising revelation in this book was how susceptible Sontag came in her later years to intellectual flakiness of various sorts. It seems she had a lot of friends who were Buddhists of some American stripe or otherwise New Agey types. They gave her crystals! A Buddhist told her she was in some kind of “circle of protection!” This is Susan Sontag, the embodiment of the thinker as a product of the radical will (or whatever – I’ve never been smart enough to figure out any intellectual’s actual plan; this is my own lazy, stupid fault and I am not trying to make excuses for my lapse here). Not to trash Buddhists, but I have to go along with Reiff’s take on most of the American kinds: “Perhaps a good Buddhist can really take in the full reality of human unimportance and still remain compassionate, though if the American Buddhists I knew in my twenties are at all representative, the creed is more often a rationale for existential selfishness than self-abnegation in any real sense of the term.” (page 157 – but note in this quote the ending phrase “in any real sense of the term” – there is a lot of compositional filler like this throughout the book). Of course “existential selfishness” is an interesting phrase in relation to Sontag’s own frantic efforts to stay alive.
Despite the infelicities and outright gob-stoppers of his prose, Reiff manages an astonishing degree of emotional tact and nuance. He manages to let us know that Susan Sontag was a top-shelf pain-in-the-ass and impending death made her no easier to get along with. He also lets us know he loved his mother, helplessly so (the way a son should). More importantly, he put across a fairly old-fashioned idea, if only by providing a poor example: the idea of a “good” death. Just what does that mean? I don’t know, but I suspect it has something to do with accepting the inevitable, making peace with your God (or with yourself if you have no God) and not clinging to the edge of the pot until the very last minute kicking and screaming. It is disappointing to see our cultural and artistic heroes go out with such a lack of grace – and I am an admirer of Susan Sontag’s (especially her essays – I liked The Volcano Lover, but it was more or less a bodice-ripper for the New Yorker reader), although the older I get, the more suspicious and weary I get about her “radical” poses. But a writer’s got to establish herself, I guess. But wasn’t her shtick to be the uncompromising radical, the fearless artistic gadabout who put on a play in besieged Sarajevo (a gesture that still baffles me although I respect the courage it took to pull it off)? So what happened? Again, is there is such a thing as a “good” death? Was it Samuel Beckett who refused painkillers when he was dying because he wanted to be alert right up to the very end? Not that people should be judged on how they die…or should they? Or should those who profess great moral courage or spirituality (and spiritual resignation) be expected to die courageously, or at least resignedly? While reading this book, I kept thinking of George Harrison, who spent his last months being jetted all over the world in search of a miracle cure for his terminal cancer…the guy who was always counseling “all things must pass” and the dangers of the material world. But then Harrison had more money than God. And he no doubt found doctors who were Beatles-besotted and would tell George anything he wanted to hear (“Please, just call me George, Doctor…”). Celebrity deaths are breathtakingly expensive: Harrison’s and Sontag’s last few months of medical treatment could’ve saved 10,000 babies in sub-Sahara Africa from dysentery. But then all of us westerners spend a lot to stave off the inevitable.
With apologies to Dylan Thomas, raging against the dying of the light might not be the best way to go. But this being said, am I given the opportunity to contemplate my own lingering cancer or cancerlike death, I am pretty sure I will go down sniveling, shrieking, pleading and otherwise making an undignified spectacle of myself. And spend, spend, spend. Anything, Doc, do anything… My remarks here are in no way meant to imply that I am not a craven coward. I am.