Consider texts like the Bible and the Analects of Confucius. People integrate ideas from those books into their lives over time—but not because authors designed them that way. Those books work because they’re surrounded by rich cultural activity. Weekly sermons and communities of practice keep ideas fresh in readers’ minds and facilitate ongoing connections to lived experiences. This is a powerful approach for powerful texts, requiring extensive investment from readers and organizers. We can’t build cathedrals for every book. Sophisticated readers adopt similar methods to study less exalted texts, but most people lack the necessary skills, drive, and cultural contexts. How might we design texts to more widely enable such practices?

spaced repetition is just one approach for writing timeful texts. What other powerful tools might it be possible to create, making future books into artifacts that transcend their pages, as they slowly help readers shape their lives?

It’s criticised a lot for lacking character depth and not focusing on the characters. I’d agree somewhat but there are a few characters and one in particular which I felt a real connection with as the world unfolds in the later books.What it lacks in character charm though it makes up for in mind bending sci fi. Scale. The possibilities that could lay ahead. It focuses on mass psychology, how civilisations react, different ages etc. It’s about a much much much bigger picture and almost sacrifices character development to focus on that other stuff.I wouldn’t change a thing despite finding book one quite difficult too.My appreciation for it warped beyond recognition as I made my way through books 2 and 3.

Chinese is a utilitarian language, yes. It's also a language that heavily relies on context for impact and meaning. Cixin Liu's writing is no exception and is similar throughout his entire bibliography. It's very recognizable when he was truly inspired, e.g. the hairs on Ye Wenjie's cheeks standing up when she first stepped on Radar Peak, the making of the first sophon, etc. These moments increase in number progressively through the series, and Death's End is mostly one super inspired moment he obviously dreamed about writing for a long time after another, to the point where the final chapters are a mind-boggling rush through new concepts, eons and the coming together of numerous old concepts and plot threads. In short, this was written by a practicing engineer.

What made me love the wretched thing was its tender and intimate portrayals of friendship, how friendship can, if not save a life, make it bearable and offer innumerable joys for those who are shut off from the traditions of marriage and family.

A Little Life was rightly called a love story; what critics missed was that its author is one of the lovers. This is Yanagihara’s principle: If true misery exists, then so might true love. That simple idea, childlike in its brutality, informs all her fiction. Indeed, the author appears unable, or unwilling, to conceive love outside of life support

Luxury is simply the backdrop for Jude’s extraordinary suffering, neither cause nor effect; if anything, the latter lends poignancy to the former. This was Yanagihara’s first discovery, the one that cracked open the cobbled streets of Soho and let something terrible slither out — the idea that misery bestows a kind of dignity that wealth and leisure, no matter how sharply rendered on the page, simply cannot.

“There’s a point,” Yanagihara once said of Jude, at which “it becomes too late to help some people.” These are difficult words to read for those of us who have passed through suicidal ideation and emerged, if not happy to be alive, then relieved not to be dead. It is indeed a tourist’s imagination that would glance out from its hotel window onto the squalor below and conclude that death is the opposite of paradise, as if the locals did not live their little lives on the expansive middle ground between the two.

even Yanagihara’s novels are not death camps; they are hospice centers. A Little Life, like life itself, goes on and on. Hundreds of pages into the novel, Jude openly wonders why he is still alive, the beloved of a lonely god. For that is the meaning of suffering: to make love possible. Charles loves David; David loves Edward; David loves Charles; Charlie loves Edward; Jude loves Willem; Hanya loves Jude; misery loves company.

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.