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Identity is, for me, a point of departure for alliances, which need to include all kinds of people, from trans to working people to those taxi drivers that J. K. Rowling is worried about. Identity is a great start for making connections and becoming part of larger communities. But you can’t have a politics of identity that is only about identity. If you do that, you draw sectarian lines, and you abandoned our interdependent ties.

people aged 60 and over lead active social lives and value internal, psychological strengths. Aging Americans use technology: 84 percent of respondents report that they use the internet to read news, social network sites or other information on a weekly basis, despite only 29.1 percent of on-screen characters engaging with technology. On screen, one third of seniors pursue interests in hobbies and 38.5 percent attend events, while in reality, they are more than two times as likely to engage socially with friends or relatives on a weekly or monthly basis. The top five traits respondents rated as most important to aging successfully were self-reliance, awareness, honesty, resilience and safety. In film, seniors are rarely depicted as the masters of their own stories or destinies.

Yolangel Hernandez Suarez, vice president and chief medical officer of care delivery at Humana said: “As a health care company, we’re committed to helping aging Americans defy stereotypes and take steps to achieve their best health. That’s why it’s important to note that, according to our findings, seniors who report being optimistic about the aging process also report better health. As a boomer myself, I can tell you that being optimistic about my future helps me make healthier choices every day.”

those most likely to become entrepreneurs are well-rounded. A 2005 study from Edward Lazear suggests that the self-employed tend to be generalists, not specialists.

I care about people more than I care about positions or beliefs, which I tend to consider a subservient class of psychological phenomena. That is to say: I think people wear beliefs like clothes; they wear what they have grown to consider sensible or attractive; they wear what they feel flatters them; they wear what keeps them dry and warm in inclement winter. They believe their opinions, tastes, philosophies are who they are, but they are mistaken. (Aging is largely learning what one is not, it seems to me).

Criticism must serve some function to justify the pain it causes: it must, say, avert a disastrous course of action being deliberated by a group, or help thwart the rise of a barbarous politician. But this rarely occurs. Most criticism, even of the most erudite sort, is, as we all know, wasted breath: preached to one’s own choir, comically or indignantly cruel to those one doesn’t respect, unlikely to change the behavior of anyone not already in agreement.On the other hand! There persists the idea that culture arises out of the scrum of colliding perspectives, and that it is therefore a moral duty to remonstrate against stupidity, performative emoting, deceitful art, destructively banal fiction, and so on. If one doesn’t speak up, one cannot lament the triumph of moral and imaginative vacuity.

One must believe, of course, that there are abstractions worth protecting, and therefore abstractions worth hurting others for, in order to criticize; and the endless repetitiveness of cultural history seems to devalue such abstractions as surely as bad art and cliche devalue words.

Generalists can pursue broader themes, questions, and lenses which, across their interests give them a deep perspective from breadth.For example, a specialist is someone who is obsessed with chess and spends their waking hours practicing, playing, and studying.A generalist is someone who is obsessed with the idea of game-play, and has researched and gone deep on sports, childhood psychology, board games, and philosophy.

Embracing being a coordinate on the map for a point in time is about allowing yourself to be seen as something specific. Generalists can feel trapped by that but the truth is being specific, and being on the map for others is a way of being in service. If you never pin yourself down (just for a time) you miss the benefits of being connected or in service.

Yanagihara’s rendering of Jude’s abuse never feels excessive or sensationalist. It is not included for shock value or titillation, as is sometimes the case in works of horror or crime fiction. Jude’s suffering is so extensively documented because it is the foundation of his character.

For the first fifty or so pages, as the characters attend parties, find apartments, go on dates, gossip, and squabble with each other, it is easy for the reader to think he knows what he’s getting into: the latest example of the postgraduate New York ensemble novel, a genre with many distinguished forbears, Mary McCarthy’s “The Group” and Claire Messud’s “The Emperor’s Children” among them.

As the pages turn, the ensemble recedes and Jude comes to the fore. And with Jude at its center, “A Little Life” becomes a surprisingly subversive novel—one that uses the middle-class trappings of naturalistic fiction to deliver an unsettling meditation on sexual abuse, suffering, and the difficulties of recovery.

In this godless world, friendship is the only solace available to any of us.

Like the axiom of equality, “A Little Life” feels elemental, irreducible—and, dark and disturbing though it is, there is beauty in it.