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James baldwin the fire next time pdf

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Defining 'Love' in James Baldwin's Deconstruction of White Supremacy. “White Americans,” James Baldwin writes in The Fire Next Time, find it. Get this from a library! The fire next time.. [James Baldwin] -- Two letters, written on the occasion of the centennial of the Emancipation Proclamation, that exhort. The Fire Next Time is a non-fiction book by James Baldwin. It contains two essays: "My . Print/export. Create a book · Download as PDF · Printable version .


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The Fire Next Time James Baldwin Online Information For the online version of .. "The very time I thought I was lost, my Dungeon shook and my chains fell off", . The Fire Next Time by James Baldwin. A plea and a warning to citizens to examine the actual state of America after a century of emancipation. Why you'll like it. The Fire Next Time [James Baldwin] on anesi.info *FREE* shipping on qualifying offers. A national bestseller when it first appeared in , The Fire Next.

Add to Cart. There is almost the sense that he continues to carry with him, in spite of all his other experiences, a lingering sense of church-inspired safety, hope and joy. In other words, he may not be referring specifically to carrying actual burdens boxes, cases, tea trays - servitude. What are the parallels between these two extreme perspectives? They all foreshadow references in Part 3 to the effects on both individuals and society of these aspects of Christianity. There is a powerfully portrayed sense of anger and pain at the core of the way these sub-groups are defined.

About The Fire Next Time A national bestseller when it first appeared in , The Fire Next Time galvanized the nation and gave passionate voice to the emerging civil rights movement. Also in Vintage International. Also by James Baldwin. Product Details. Inspired by Your Browsing History. Related Links James Baldwin Feature. Related Articles. Looking for More Great Reads? Download our Spring Fiction Sampler Now.

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The author makes pointed comments about the Holocaust being evidence of the potential for cruelty in white people. This discussion concludes with the suggestion that all over the world, Christianity has lost any capacity for moral authority it may have once had see "Quotes", p. The central portion of this part of the essay is taken up with an extensive narrative of the author's experience at a dinner hosted by Elijah Muhammad at his Chicago home. The author describes the home as being large and displaying evident wealth.

He describes the men and women as sitting, conversing for the most part and eating separately, and he describes Elijah Muhammad as having great charm and charisma, yet with great pain in his eyes see "Quotes", p. The author describes how he becomes particularly disturbed by how the other male guests seem to do nothing but echo Elijah Muhammad's words and thoughts. He also describes their reactions when questioned about how the Nation of Islam's goals are to be met, saying their responses refer to ideals and dreams rather than facts or plans of action.

Finally, he describes his dilemma when he hears all white people condemned, a dilemma caused by the fact that he knows, trusts and loves several white people - realizing, however, that these people are the exceptions, and to speak of them to Elijah Muhammad and the others would have no effect on their attitudes. When Elijah Muhammad hears of the author's Christian background and asks what he is now, the author tells him he's a writer, and doesn't think much about religion any more.

At the conclusion of the dinner, Elijah Muhammad tells the author that he will be driven home in order to protect him from the dangers of "the white devils" as long as possible. A car, described by the author in terms that suggest that it's large and expensive looking, arrives to take the author to his destination - a meeting with some of his white friends. He and Elijah Muhammad make their farewells, and then as he's being driven, the author talks with the driver a young black man about the Nation of Islam's goals, returning to the question of how they will become a reality.

They reach no solutions see "Quotes", p. This second part of "Down at the Cross" is defined by a sense of reluctant ambivalence in the writing. It seems as though the author wants to believe in the values and sense of community at the heart of the Nation of Islam, and on some level seems to agree with, and take a degree of pleasure in, both.

At the same time, however, he is evidently quite aware of the similarities between the Nation of Islam and Christianity. Both belief systems are experienced and portrayed as having limited, shallowly considered perspectives, as having charismatic leaders, and as having faithful who follow those leaders with near-unquestioning near-adoration. Here, as in Part 1, the leaders of the religious community Elijah Muhammad here, Christian preachers in Part 1 are portrayed as having big expensive cars and expansive homes.

In other words, the parallel is hypocrisy. Associated with this hypocrisy is what might be defined as a much subtler, but perhaps even more frightening, parallel. It's never stated directly or defined by the author, but there seems to be similarities in the way both Christian preachers and Elijah Muhammad exploit the blackness of their followers, as well as the misery associated with being black, for their own gains - of power, of prestige, and of money. It seems, therefore, that black misery is being doubled - being exploited by whites as well as by their own people - and perhaps even trebled, given that those following the Nation of Islam seem to be completely unaware that this is happening.

Also in this section, a very telling glimpse of the author's relationship with his father appears in his the author's reference to his growing irritation as he listens to Elijah Muhammad. As has previously been discussed, there is the sense here that the author's intriguing narrative technique of referring to individuals but giving the sense that he's speaking to, and of, larger groups, is again coming into play.

The technique first manifests in My Dungeon Shook, the first essay in the book in which the author seems, when he's referring to his nephew and his mother, to be referring to all angry young black men and all strong, wise, understanding women. The sense of extension here is less apparent. It's not quite as clear that, in referring to the similarities between his father and Elijah Muhammad, and to his negative feelings about them both, the author is referring to all older black men of the previous generation.

It's certainly possible, however, that this is exactly what he's doing. All that being said, there is some question as to whether the author could have ever been completely objective about Muhammad, given his pre-conditioned response to what might be described as older black male authority figures.

To take this idea further - if, as seems possible, the author's perceptions were in fact overly colored by preconception, is he not in essence reacting in the same way he suggests that white people react to Negroes, and vice versa? Is he not, on some level, selling both Elijah Muhammad and his father short by making no genuine effort to truly get inside them and understand them?

Is this not the same kind of compassion-based effort he strongly asserts that both whites and blacks need to adopt if the "Negro Problem" is ever to be fully solved? The author's diversion into examining the parallels between Nazism and racism is interesting, and written in a stark, very powerful fashion.

It essentially suggests that Nazism was white Christianity at its most violent, least hypocritical, and most distilled. What is the difference, the author suggests, between the Nazi determination to eliminate the Jewish people and the Christian determination to eliminate infidels, unbelievers and pagans?

Are Christians, in fact, responsible for a holocaust of their own? Are black Christians perpetuating the spiritual holocaust of their own people?

It's important to note that these questions are never asked overtly, but are instead implied by the presence of the comparison. In other words, the section manifests quite subtly throughout the book a certain shallowness of thought and a certain tendency on the part of the author to make strong, blanket statements without considering their implications. His statements here are one example; his previously discussed possibly tainted attitude towards Elijah Muhammad is another. Does the author truly think about what he's saying, or, conversely, does he raise the issues and leave them unresolved in order for the reader to think about them, define them, and come to the answers oneself?

He clearly expresses the opinion that logistically those goals are impossible, the main reason being the relatively small number of financially disadvantaged blacks compared to the large numbers of relatively wealthy and much more influential whites. He indicates that he supports the necessity for the cultural transformation sought by the Nation of Islam. Yet expresses the doubt that such change will ever happen because of the complete reluctance, even inability, for whites to see that such change is even desirable, let alone necessary.

This inability, he suggests, comes from a profound socio-cultural unwillingness to face several realities - the reality of being an individual see "Quotes", p. He goes on to suggest that one way white Americans can come to terms with all those realities is for them to accept, understand, and live in and with Negro experiences and perspectives.

He speaks of the value and necessity for all Americans, to learn and grow from the experiences of suffering from both the perpetrator's whites and victim's blacks perspectives, to transcend hatred and mythologies, and to become fully aware of the potential for love and beauty everywhere. God gave Noah the rainbow sign, No more water, the fire next time! It's interesting to note that the plea here carries two different components from the first.

There is much less anger, and a much broader perspective, of what is needed from both races. The point is not made to suggest that between then and now the author somehow came to that broader perspective, but rather to suggest that a thematically relevant point can be made about the absence of anger.

There is the sense here, in both the writing and the ideas being written about, that without strong emotion there is room for a more dispassionate perspective, an opportunity to see what can and should be done uncolored or unaffected by a raw, explosive an emotional desire for something, anything, to happen.

This idea is possibly what lies at the core of the author's discomfort with the Nation of Islam and with Elijah Muhammad. Their actions and beliefs seem, in his experience, to be fueled and defined by both anger and fear, justified as they might very well be. In his rejection of faith, leader and plan, the author seems to be at least attempting to transcend his own anger and fear in the same way as he is determined to transcend his father's and come to a perspective that might lead to the healing he so desperately believes to be both necessary and possible.

All that said, there is the sense throughout this section that the author isn't yet able to practice what he preaches pun intended, since there is a pulpit-like, almost evangelical passion in his writing that resounds with echoes of Christian preaching in general and what the author describes in Section 2, Part 1 as his own teenage preaching in particular.

As previously discussed, there is an undeniable presence of anger and resentment throughout the book. Is he writing from a place of seeking simultaneous self- and racial fulfillment? Is he extending a personal need for healing into a similar racial need?

The point is not made to suggest that such an extension is inappropriate. On the contrary, such an extension is, not only not uncommon, but an effective narrative technique. It must be noted, however, that the author never overtly acknowledges his own anger.

It's quite evident in his writing that the book is singularly un-confessional, in that he never admits that the problem he points out in his race is one he shares as an individual.

In other words, there are moments at which the author comes dangerously close to self-righteousness. It is the kind of self-righteousness he so resentfully accuses both white Christian preachers and Elijah Muhammad of practicing.

The fire next time | Open Library

It's perhaps appropriate to consider a couple of Biblical teachings - the one about those without sin themselves casting the first condemning stone, and the other one about a man being sure to remove the beam from his own eye before attempting to remove the splinter from the eye of another. This may be putting the point a little strongly; but the point must be made that the author seems, almost undeniably, to be angry. He condemns others who are without apparently being aware of his own.

Is this hypocrisy, or is this leadership?

The fire next time.

The reference to the Bible at the end of this section has several layers of meaning. In terms of both the book's general perspective on, and the author's personal relationship with, Christianity, the quotation is perhaps a reminder that Christianity's presence and influence is inescapable.

In terms of the meaning of the verse itself, it refers to the Biblical story of Noah and the Flood. After God flooded the earth, destroyed all but a very few forms of life as punishment for being ungodly and unloving, he told Noah who gathered and led the survivors of the catastrophe that the world would never again face punishment by flood.

He sealed this commitment by placing the rainbow in the sky. This, in turn, leads to the third layer of meaning. It seems that the author is suggesting that the particular way that has to be mended is the way whites treat blacks. If this doesn't happen it will be the main trigger, or at the very least a trigger, of the purification by fire to come.

Biographical information at the end of the book indicates that by the time this book was published he had already written several novels and books of essays, as well as received several awards and fellowships.

Biographical information contained in the novel portrays him as having grown up in Harlem, in the midst of that community's economic, spiritual and political poverty - a poverty he seems to have resisted, in various ways, all his life.

The various forms of this resistance are portrayed throughout the book. His active, personal resistance came first in the form of becoming a Christian preacher, a youthful stage of his life chronicled in Section 2, Part 1. The focus of his resistance broadened once he perceived a shallow, uninvolved hypocrisy at the core of both Christian preaching and faith.

It is a hypocrisy he not only discovered in other spiritual teachings but also seemed called to seek out, not only in other teachings but also in the experience of being an American, either Negro or white.

Meanwhile, the very existence of the book is a manifestation of the ultimate depth and breadth of his resistance. The fact that it was written and published suggests that what was once a personal experience has become an experience he believes is essential for the health of all Americans, black or white.

In other words, he writes from a place of transcendent hope that all the manifestations of poverty experienced by all Americans, black and white alike, can be transcended if everyone lived and thought and worked from a place, and towards a goal, of compassion, love, respect and understanding.

Negro Americans Negro black Americans are portrayed throughout the novel as having been oppressed and victimized by centuries of insensitivity and abuse on the part of white Americans.

The book that different sub-communities of Negro Americans have different reactions to this treatment: There is a powerfully portrayed sense of anger and pain at the core of the way these sub-groups are defined.

But there is a fourth sub-group, also portrayed in this book, in the very brief sketches of the author's mother see "Quotes", p. These people are defined as dignified hard working individuals, aware of the anger and pain but somehow rising above it. It's interesting to note that in Section 2 Part 2 the author makes passing reference to white people he knows, trusts and loves; but these people are never identified beyond this brief description.

The author in fact, describes them as "exceptions". White culture as a whole is described as being in denial of its actions, history and attitudes. It must, the author suggests, change its perspective drastically if America is ever to be peacefully rid of "the Negro problem". While his age at the time of the essay's writing is never explicitly defined, there is the sense that he is in his teens.

He is likely angry, bitter, hurt, and already prone to violence. There is the sense that in writing the letter, the author is trying to keep the stereotypical prophecy "like father like son" from coming true. The grandmother is vividly portrayed as living with dignity, restraint and courage. This contrasts the male family members, whose portrayals are sketched in angry, bitter, pained terms.

The Author's Father The author's father appears several times throughout the book, always described in terms that portray him as having limited perspectives, as being controlling and judgmental, and as not fully recognizing his son's value or potential. As is the case with the author's writing about his other family members , there is the sense about his father that he is not only writing about the particular individual, but also about the socio-cultural strata of the black community represented by that individual.

Similarly, when writing about his the author's mother, he seems to be writing about all compassionate, wise, patient, hard-working black women. When writing about his fearful, kowtowing father, he seems to be writing not to put too fine a point on it about men he himself describes as "Uncle Toms", subservient, fearful, groveling, small minded and small spirited. The question might then be asked how the author might address others of his own generation, caught as they seem to be at least in the author's mind between fear and subservience to that fear on the one hand, and anger and the potential for violence on the other.

She greets the author upon his first visit to a church, welcoming him with the same kind of seductive happiness that pimps, drug leaders and gang leaders greet young people on the street.

There is the sense that the author is creating a parallel between the life she offers and the life offered on the street - a life of avoidance, distraction, and desperate spiritual self-medication. The beliefs of both Elijah Muhammad and The Nation of Islam were, essentially, that God created the black race while the white race was created by the devil, and that black control of America was both essential and inevitable. He is portrayed by the author, in "Down at the Cross" as being both charismatic and autocratic, reminding the author painfully of his father.

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The Driver This individual is portrayed as being employed by Elijah Muhammad - a young black man with the angry views of other young black men in The Nation of Islam. He, like the other young men at the dinner hosted by Elijah Muhammad attended by the author, seems to have no concrete idea as to how the socio-cultural revolution proposed by Muhammad will come about - all he has is the faith that it will, and must.

The first and third titles are taken from spirituals, while the second title is taken from a poem by a black poet. All are quoted anonymously. While they all originated with black creators, and while they all have their origins in Christian teachings, they each have something different to say about the book's theme relating to racial tensions between blacks and whites.

The book's title is a quotation from a spiritual for the entire quote see Section 2 Part 3 , and suggests that instead of humanity's evil being punished by God with a flood, the next time God inflicts his punishment it will be with fire. The implication here, as previously discussed, is that the treatment of blacks by whites, particularly in America, is the primary source of the evil that will trigger the next punishment.

The second title is taken from a poem by a black poet for the entire quote see Section 1 , and refers to the possibility of hope, freedom and redemption even when life seems at its most difficult. There is a certain sense of visual metaphor here. The speaker is entrapped in physical prison in the same way as, in the author's opinion, black people are entrapped in a socio-political-economic-spiritual prison.

The overall reference of the quotation is to the possibility of hope for blacks even in the face of the most severe white oppression. The third title is another reference to a spiritual see Section 2 Part 1 , referring to sinners begging for redemption from Jesus Christ at the foot of the Cross where he was crucified.

It carries with it what seems like an even stronger visual connotation than the second title - that of an agonized figure crouched before another.

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There is an evocation here of the figure of a black slave, crouched in agony before his white master - of the black Christian crouched in agony, having been denied his black identity in the way so vividly described by the author in Section 2 Part 1, before the white Christ - an image echoed in the quotation from page The Avenue This is, in the author's descriptions, one of the main streets in Harlem, the scene of much of its criminal activity - prostitution and drug dealing in particular.

The Nation of Islam The Nation of Islam, founded by the self-proclaimed prophet Elijah Muhammad see "Important People" was a sect of the Muslim faith followed and shaped predominantly by black Americans.

It came to cultural-socio-political prominence in the early 's, preaching a doctrine of black racial supremacy and inevitable black power. It was the subject of careful legal scrutiny, of the perception that it valued violent overthrow of the white race, and of a great deal of fear.

White American Society White Americans are, throughout the novel and almost without exception, viewed as an oppressor, an enemy, and a source of socio-economic-spiritual-political suffering for blacks.

It's important to note that the author has a certain degree of sympathy for them. Without absolving them of any of the acts of oppression they've undertaken over the years, he does acknowledge that whites are, in their own way, victims of their own preconceptions, belief systems, and fears.

It's described by the author as large and opulently decorated and furnished. As such is apparently similar to the homes of the popular Christian preachers whom the author condemns for having and spending money that their followers don't. Elijah Muhammad's Car The author describes the car in similar terms to the house - large and expensive looking - with one additional detail.

The car, he says, is "a gleaming, metallic, grossly American blue. America America, at least in the writings here, is defined by the author as a source of both profound hope and deep suffering - hope that the ideals upon which the country was founded will become reality, and suffering because they have not. These apparently contradictory attitudes are, in many ways, the warp and woof of the tapestry of black life in the United States.

The Christian Church In "Down at the Cross", Christianity is the focus of a sharp, almost condemnatory, examination by the author. He chronicles, from his own perspective and in considerable detail, the shortcomings of the faith and its ways and means of functioning in the world. Christianity is, throughout the book, tied almost inextricably together with white culture and oppression.

The Rainbow The rainbow appears in a quotation from an old black spiritual cited in the final paragraphs of "Down at the Cross".

It's portrayed as a sign from God that he will never again cleanse the earth with water i. In the later years of the Civil Rights Movement, which began in earnest a few years after this book was published the rainbow was adopted by the Movement's leaders as a symbol of the union for which they were striving. In the same way as the varied colors of the rainbow harmonize and blend into each other to create a beautiful whole, the Movement hoped that all the varied colors of the peoples of America could also blend to create beauty.

This hope is expressed, in similar but not identical terms, by the author in the final paragraphs of both essays in the book. The essays in "The Fire Next Time" both explore the problem, but from different perspectives.

The author suggests that he agrees with the nephew that the situation is intolerable, but proposes that instead of reacting from a place of anger, the nephew and by extension the black community as a whole ought to strive for transforming the situation rather than confronting it violently.

This idea is developed further in "Down at the Cross", an essay that has as its perspective the role that religious faith plays in perpetuating the problem.

The author's particular focus here is on the way both Christianity and the form of Islam practiced in The Nation of Islam have, in their parallel of perspectives, triggered and nurtured a spirit of confrontation and oppression.

They have failed to create a spirit of communication and transcendence. In both essays, the author carefully makes the point that the true, pure ideals of America freedom, individuality, respect are what both whites and blacks should be striving to live for, and in.

The Shallowness and Ineffectiveness of Religious Faith This theme is developed in conjunction with the first theme. The author contends, particularly in "Down at the Cross", that Christianity has failed both the blacks and the whites that both preach and practice it. It's important to note that he also suggests that Christianity has betrayed white people, whose capacity for true compassion and for open-mindedness has been short circuited by what they have been taught by those who shaped, and continue to lead, the Christian church.

It's also important to note that the author makes this point in relation to non-Christian faiths as well - specifically, the version of Islam practiced by The Nation of Islam. There are several parallels, drawn with what seems to be deliberate purpose, between the self-serving, self-satisfied leaders of both the Christian and Nation of Islam, between the self-blinding lack of realistic perspective of the followers of both faiths, and between what the author sees as the ultimate lack of effectiveness, in both faiths, in dealing with "the Negro Problem".

In the author's mind, true resolution of the problem, and true healing within American society, can and will only be possible once individuals act outside the confines of their religious belief systems, using their experiences as individuals rather than believers to effect true and lasting transformation. Inter-Generational Influences and Relationships This theme is explored throughout the novel, but receives the most emphasis in the shorter first essay, ostensibly composed by the author as a letter to his nephew.

Specific manifestations of this theme include the way the nephew is described as being like both his father and his grandfather, both individuals for whom the author feels evident love and a simultaneous near-resentment for having, it seems, chosen to live a life of mental, spiritual, and emotional slavery see "Quotes", pp.

This resentment carries over into the second essay, which in the second section contains a reference to a father figure, Elijah Muhammad. The author seems to regard him in the same way as he regards his father. For a while, he views Elijah Muhammad with a kind of respect, albeit with a tinge of suspicion.

Respect turns to resentment, and suspicion turns to disappointment when he realizes that Elijah Muhammad is as trapped by perception as his father is.

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This sense of being trapped is at the core of the inter-generational relationships between the men in this book, with the warning to his nephew in the first essay essentially coming down to a warning to not become as trapped and as narrow in perspective as the older generations. On the other hand, the brief portrayal of the nephew's grandmother see "Quotes", p.

There is clear respect and affection, bordering gently on awe, in the author's description of this woman his mother. He believes she has somehow managed to transcend the pained narrowness of perspective that have plagued both his father and brother. He uses this woman's life as an example for the nephew of how to live. It is a way that does not forget the abuses Negroes have suffered at the hands of whites, but rather than becoming angry, works slowly and diligently and patiently to change perception and experience on both sides.

This re-develops the book's primary theme relating to the Negro problem. In the example of the grandmother, there is a somewhat idealized example of the way the author suggests that Negro and white alike can transcend their troubles and make America truly great, and greatly true.

These essays were written at a time of linguistic transition in this area. The term "Negro", with all its racist connotations, was beginning to move out of common usage and be replaced with "black", which itself eventually moved out of common usage to be replaced by "African-American", a term which had yet to be coined at the time this book was written.

The use of both "Negro" and "black" in this analysis reflects their usage in the book, which is in turn reflective of the racist, transitional state of society at the time. It's interesting to consider this variety of terminology in the context of the quotation on p. On the one hand, his identity is literally being defined by whites - as it is, or so he suggests, on the socio-cultural-political level.

Is it possible that the movement of the self-descriptive terms "Negro" to "black" to "African-American" reflects the movement of racial culture from a place of being defined by others to a stronger, clearer, more independent sense of SELF-definition?

This is one of the author's key thematic points. Not only blacks, but whites as well, must define their identities and perspectives, not by what they've been told and not even by what they have experienced, but by what they hold as broad, humanist ideals.

Is there anything more self-defining than the ideal that every human is equal, wanting and deserving the same rights and freedoms, experiencing the same joys and sorrows? The author's overall perspective, apparent in spite of his evident, perhaps justifiable anger, is that there is nothing more self-defining than an ideal - particularly the ideal of being American.

There is a very angry sense to its language, even in its moments of love and pleading Section 1 , of intellectual analysis Section 2 Parts 1 and 3 , and of relatively straightforward storytelling Section 2 Part 2. The overall effect of this language is to create a sense of at times muted, at other times overt, bludgeoning.

The Fire Next Time

The author has a point to make, is determined to make it and has what seems to be perfectly valid reasons for that determination. The point must be made that this is not necessarily a bad thing. Blunt language is very often effective when waking readers up to an experience they have hitherto been unable, unwilling, or unprepared to have. The author no doubt feels he has to be blunt. He has to let people see his anger and fear and frustration and desperate love.

In the first essay, he has to let his nephew see how much he cares and fears for him so the nephew will, hopefully, come to accept and understand what his uncle says he must do. The same principle applies in the second essay - the author evidently feels that blunt, direct language is what's necessary to shake both Negro and white Americans out of their self-induced moral, intellectual, spiritual and political delusions about themselves and their country.

The question is, of course, whether this bluntness does what the other seems to want it to do, or whether it has the opposite effect - anger, as it were, begetting more anger. Another question - would the answer to the first question be different whether the reader was white or black? Structure As previously discussed, the book is structured in two clearly delineated sections, each one consisting of a self-contained essay.

There are three clearly defined sections to this essay, each of which develops the book's main arguments and themes in its own way. But there is the sense that these sections are less rigidly focused, that in each section it takes a while for connections with the other two sections and indeed with the first essay to become apparent. There is also the sense that within each section there are apparent, and often lengthy diversions - that the author has been making a point, suddenly has an idea that he believes to be relevant to that point, develops that idea from its beginnings without always keeping in mind his larger point , and ties it together at the end.

In other words, structure in the second essay tends to ramble. While this develops and defines a sense of creative energy, it also comes close to undermining the efficacy of the book's argument. It's interesting to consider this in terms of weaponry, a metaphor not entirely irrelevant to the book's scholarly perspective, emotional context, or socio-cultural foundations.