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Arm in Arm with Chance

A misdated photograph, two of the largest minds of the last century, and the partnership physics never got. The photograph travels well. A man and a woman walk the edge of a lake, both buttoned into heavy coats against a cold the season should not have brought. He wears the famous hair, gray now at the temples, the drooping mustache, the look of someone who long ago stopped negotiating with his tailor. She is smaller and upright, her face composed into the expression of a person who has weighed sorrow by the gram. Their arms are linked. The internet, which prefers its history pre-chewed, captions the image with confident precision: Albert Einstein and Marie Curie, Saranac Lake, New York, 1929. Nearly every word of that caption is wrong.

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The Glass People: The Materials of Madness, from the Glass King to the Simulation

More than six hundred years ago, the King of France stopped letting anyone touch him. Charles VI had iron rods sewn into his clothing and moved through his palace with the stiff care of a man carrying something breakable, because he believed he was carrying something breakable. He believed it was himself. The chronicles of his reign record that the king became convinced his body had turned to glass, and that a careless embrace or an ordinary stumble would shatter him to pieces on the stone floor.

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The Number on the Wall: Why Physicists Call 137 Magic

I came to 137 the way most people come to it, by hearing it called a magic number and wanting to know whether the word was earned. My instinct with a claim like that is suspicion, because a working life spent around language and persuasion teaches you how easily a large word gets draped over a small thing. This time the suspicion did not survive the facts. The number turned out to be real in a way I had not expected, and the people most gripped by it have been some of the hardest-headed physicists who ever lived.

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The Book I Could Not Afford to Get Wrong

Every book I take on carries some risk, and on most of them the risk is mine alone. If I misjudge a scene or overwrite a chapter, the cost is my own time and my own name, and I can live with that. Beyond the Burial Tree, my new book, was the first in a long while where getting it wrong would cost other people, and a people who have already been wronged about as thoroughly as a people can be. That fact stood over the desk through every page.

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Hands as the Language of Thought: Correcting a Kant Attribution

There is a line about hands that travels well. It reads cleanly, carries an air of philosophical dignity, and arrives in print wearing the name of Immanuel Kant. “The hand is the visible part of the brain,” runs the most common English form, or, in an older rendering, “the hand is the outer brain of man.” The phrase appears in publishing copy, in teaching materials, on Goodreads quotation pages, in popular psychology, in surgical textbooks, in neurology lectures, and in essays on sign language and gesture. It has the shape of something Kant should have said. The difficulty is that no reliable evidence supports treating it as a verified Kant statement.

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Ischia is Burning: The Novel I Have Been Writing for Thirty-Six Years

Most books are written. A few are excavated. Ischia is Burning is a book I excavated from a steel filing cabinet in a Manhattan apartment, where it had been sitting for more than three decades inside a folder marked Ischia, in the form of a screenplay I wrote at twenty-five years old in the second year of an MFA program at Columbia. The novel that has just been published is what happened when I sat down with that folder in May, found the staples rusted and half the dialogue wincing, and wrote what the twenty-five-year-old version could not yet write. The novel is now available as a paperback and a Kindle edition, and a complete free web reading edition lives at BolesBooks.com.

Ischia is Burning book cover, topographic map design with crimson title and CLASSIFIED stamp

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The Finite Lens: How a Fragile Life Gives Shape to an Infinite Universe

The question arrives early and stays late: what does it mean to live a finite, fragile life inside an infinite, eternal universe? Every serious person encounters this problem, usually around the age when the body first betrays its limits, and no one resolves it cleanly. Theology dissolves the question by denying its premise. Science measures the mismatch with such precision that the human side of the equation vanishes into decimal places. And the popular existentialist answers, the ones printed on coffee mugs and quoted in commencement speeches, have been sanded down so thoroughly that they function as anesthesia rather than analysis.

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Cry Later: The Culture That Taught You Not to Grieve

The commands arrive early. They arrive in childhood, in the voices of parents and teachers and coaches and older relatives, and they are delivered with the same authority as instructions about traffic and hot stoves. Cry later. Hold it in. Do not show your emotions. Do not embarrass us. Be strong. Be brave. Be a man. There will be time for that later. Not here. Not now. Not in front of people.

Content Note: This book contains accounts of suicide, suicidal crisis, and the deaths of family members, friends, and companion animals. Part Five includes detailed accounts of suicidal ideation and completed suicide. If you or someone you know is experiencing a mental health crisis, the 988 Suicide and Crisis Lifeline is available 24/7 by phone or text at 988. The Crisis Text Line is available by texting HOME to 741741.

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The Conceit of the Clock: Aristotle, Time, and the Hunger That Devours Us

Aristotle opens his investigation of time in Book IV of the Physics with a question so destabilizing it threatens to collapse the inquiry before it begins: does time even exist? His reasoning is not coy. The past has ceased to be. The future has not yet arrived. The present, the “now,” is not a duration but a limit, a dimensionless boundary between what was and what will be. If the parts of time do not exist, and the one element that does exist is not itself a part of time, then time appears to be nothing at all. This is not a classroom riddle. It is a genuine ontological crisis, and Aristotle treats it as one.

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The Kinship of Strangers: When DNA Reveals What Identity Cannot Accept

Some truths arrive uninvited. They come in the mail, in the form of a cardboard box containing a plastic tube, a prepaid envelope, and instructions for depositing saliva. Six weeks later, they return as a percentage breakdown, a haplogroup designation, a list of genetic relatives you never knew existed. The Kinship of Strangers, the third novel in the Fractional Fiction series, asks what happens when those percentages contradict everything you were raised to believe about who you are and who belongs to your people.

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