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.