Review
Culture
Music
6 min read

Imagining our heart’s fragile condition

The songs and sketches of Paul Simon and Charlie Mackesy invites us to seek out sacred answers. Belle Tindall reviews their Sevens Psalms collaboration.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A illustration of a boy sitting in a  field with his back to us, above him is a heart shaped cloud.
Paul Simon’s Seven Psalms – Illustrated by Charlie Mackesy.
No.9 Cork Street Gallery

Paul Simon and Charlie Mackesy are the duo we didn’t know we were missing. Well, their collaboration means that we need miss them no longer. In their joint exhibition in Mayfair, Charlie’s artwork is a visual tool with which to ponder Paul Simon’s latest body of work.  

Simon and Mackesy  

I once read that if you’re looking for the answer to the meaning of life in a pop song, look to Paul Simon. I think whoever wrote that is right. His best-known songs are now decades old, but it doesn’t seem to matter - they’re timeless. And maybe that’s why; he has always written of permanent and universal things. 

For example - You may think that he’s crafted an ambiguous tale about two mischievous childhood friends who used to wreak havoc 'down by the schoolyard’, but what he’s actually offered us is a song that gives language to the unexpected and unknown aspects of life. The times that feel like a pathless expanse, the moments that knock us off course, the occasions where we are forced to admit that ‘we don’t know where we’re goin’, but we’re on our way… ’.

And what may, at first glance, appear to be a direct message to an iconic character in The Graduate (Mrs Robinson) or a New York Yankees player (Joe DiMaggio), is actually a song that mourns a loss on behalf of us all. It laments the disappearing of ‘grace, dignity, privacy and fidelity’ in public life – the attributes that ‘our nation turns its lonely eyes to…’ 

You get the sense that Paul Simon tells the truth, even when he’s spinning a tale.  

And then, every now and again, he strips away the fictitious and releases the hymn-like ‘Bridge Over Troubled Water’ or the haunting ‘Sound of Silence’, reminding us that he is concerned with the deepest and truest aspects of existence. His latest body of work, Seven Psalms, is one such offering. But before delving into it, there’s Charlie Mackesy to consider.  

Mackesy is an artist who diagnoses our wounds and heals them all at once. As discussed at length in a previous article about his immense impact, his work offers an antidote to our loud and crowded lives. His modern fable - The Boy, the Mole, The Fox, and the Horse - allows us to escape into a fictitious world that feels so much kinder than our own, while also acting as a tool for deep introspection. Charlie puts language and image to our heart’s beautiful yet fragile condition.  

And this is undoubtedly why his work has garnered such incredible success. His film is Oscar-winning, his book is best-selling, and his paintings are a fixture of this cultural moment. Charlie’s thoughts adorn therapy waiting rooms, his words are taught in school classrooms, and his images are simply everywhere. It’s hard to think of someone to whom the world is more openly and obviously grateful.  

And there we have it: the duo that dreams are made of (it feels appropriate to give Art Garfunkel an honourable mention at this point - what is it with Paul Simon and iconic twosomes?). Now, without further ado, onto their recent collaboration.  

Seven Psalms  

 Seven Psalms is a thirty-three-minute-long body of work. I reference the length, as opposed to the number of tracks, because Simon has released it as one continuous suite of songs; un-skippable and un-shuffle-able. The album makes the most sense as a whole, as a continuation, as a journey. The listener is not in control of how it is listened to, rather, they are tasked with letting it wash over them. They must surrender to Simon’s stream of thought and follow his ponderings to their end. It’s interesting how much un-learning that takes.  

I’m no music critic, so I will leave the delineation of the technical details and musical mastery to Rolling Stone, and instead focus my attention on the profoundly spiritual dimensions of this body of work.   

And with such, it is hard to know where to begin. There is not one song, in fact, there is not one line, that is not dripping with theological thought. I’m not sure how to sum it up, except to re-iterate Paul’s own understanding of what he has crafted – he has written seven Psalms.  

The first song in the interlinked line-up is ‘The Lord’. The chorus of which goes like this:  

The Lord is my engineer 

The Lord is the earth I ride on 

The Lord is the face in the atmosphere 

The path that I slip and slide on 

These four lines, a re-working of which re-appear as interludes throughout the album, are not pondering the existence of God (which, as Francis Spufford often says, ‘is surely his most boring characteristic’), but the nature of God. This album assumes God’s existence, in fact, it completely hinges upon it. Therefore, it is questions such as - How does he work? How is he present? How do we experience him? How can we perceive him? – that are held within these lyrics.  

It seems to me that those are also the questions that Charlie is pondering in the drawings that adorn the walls of Frieze Gallery. Each one is unmistakably a ‘Mackesy’ piece, he is easily identifiable, it is as if he leaves a piece of himself in every frame. What I found particularly interesting about this collection of work, all of which were created in response to him listening to Seven Psalms, is his use of clouds. They are not an uncommon feature in Charlie’s work, but in this context, they caught my attention afresh.     

Both the songs and the accompanying sketches create an atmosphere that invites us to seek out sacred answers, to take the time (thirty-three minutes to be precise) to ponder truth and ask the most vulnerable of questions. We see strikingly simple silhouettes of people doing just that in Mackesy’s work, and they’re almost always doing so underneath an imposing canopy of clouds. Clouds that look dark and heavy, clouds that look so light they’re touchable, clouds that are formed in the shape of a heart, even. They vary, but they’re almost always there. I could be wrong, but I don’t think Charlie thinks that we ponder such things alone – his drawings make it seem as though whoever is ‘above’ stoops down to engage in our pondering. If there is a God, he listens in. If Heaven exists, it comes close.  

And that, just from his use of clouds. I could write a whole other piece on his use of ‘posture’, and then another on colour. But perhaps you should just go and see for yourself.  

Seven Psalms asks the permanent questions, the ones that transcend time, space, and matter. But it doesn’t exist in a vacuum. On the contrary, it is time-stamped for this moment. One of the most striking lines declares that ‘the Covid virus is the Lord’, as is ‘a meal for the poorest of the poor’, ‘an open door to the stranger’ and ‘the ocean rising’. The questions that Paul Simon asks of God directly relate to the questions he then asks about us and this earth we call our home – social justice, ecology, community – his perspectives on such things all seem flow from who the ‘Lord is’. Or perhaps it’s the other way around, the genius is that we’ll never know. 

 Again, Charlie’s sketches of bustling refugees all walking in the same direction or a mother hitchhiking with her child on what looks to be a bitterly wintry night, lead us to sit with the very same thoughts.  

Truthfully, I am all too aware of how inadequate this, or any, review of this collaboration is doomed to be. Paul Simon knew this album transcended words, that’s why he called upon the genius of Charlie Mackesy. So, do yourselves the most profound of favours and spend thirty-three minutes in their company. I say thirty-three minutes, be warned, the impact of their work will reside with you for far longer.  

 

‘Seven Psalms: Illustrated by Charlie Mackesy and Inspired by the Words and Music of Paul Simon’ is a free public exhibition that is running Tuesday-Saturday until the 27th of September 2023, at Frieze Gallery, No.9 Cork Street, Mayfair, London.  

Interview
Culture
Economics
S&U interviews
5 min read

Can the economy work for the common good?

Adrian Pabst on the economic framework that is universal yet particular about people.
A man talks animatedly looking at the camera while sitting against a wood panelled wall.
Fondazione Centesimus Annus Pro Pontefice.

Adrian Pabst is Professor of Politics at the University of Kent, and deputy director at The National Institute of Economic and Social Research. His lecture on Just Economy? Catholic Social Thought, Mutualism and Roads Not Yet Taken, was a highlight of the Lincoln Lectures series, organised by Together for the Common Good. Financial markets journalist Laurence Fletcher talks with him to discover more about his thinking.

 

There is no shortage of commentators ready to point out the apparent deficiencies in the UK’s economy. Widespread in-work poverty, poor productivity growth, regional inequality and a perceived reluctance among employers to train up British workers are just some of the accusations that can be levelled. 

But finding realistic, workable solutions is more difficult, as successive governments have found. Is the answer to be found in having higher levels of tax and government spending, or lower? Should governments be intervening more, or give more room for free markets to work? With a general election on the horizon, and with issues of economic growth, government spending and taxation likely to feature prominently, such questions are particularly pertinent. 

Offering one alternative way of tackling the problem is Professor Adrian Pabst, a political scientist at the University of Kent, who is an expert on so-called Catholic Social Thought. This approach, which was developed in the 19th century and draws from the Bible, focuses on the dignity of the individual, care for others and the common good, with the aims of social renewal. It provides a framework for thinking about big topics such as international relations, the economy and the environment, and Pabst believes it has much to say about our economy today. 

Catholic Social Thought “is very particular. It always speaks to the moment. And it’s highly universal because of it,” he said in a recent interview. “This is what the world is like and this is how we must act.” 

Pabst rejects both the idea that everything is fine with our economy (“mythical stories about things working”) and the belief that “everything going to hell in a handcart”. 

Instead, his approach is to look at some of the apparent contradictions in our economy - strengths alongside related weaknesses. For instance, how can a country be rich but have poor citizens, or have a very high output of goods and services while many people do not partake in them? Or how can many people have become worse off in recent years, even though wages are growing? Or how can the UK boast an “incredible” City of London that is one of the world’s top financial centres, yet have people without access to capital? 

“We have to be realistic about where we are - a low wage, low growth, low productivity economy. We can pay people higher wages over time if we increase productivity. That comes from investment,” he said. 

Free markets have at times been heralded as either the answer to all our problems by some on the political right, or the cause of so much misery by some on the left. But Pabst’s approach is more nuanced. Markets should not simply be “the engine for ever-greater inequality”. But, crucially, they are not inherently bad in and of themselves, and often the problem is instead down to a market being stacked in one side’s favour.  

“Markets are not one thing,” he said. “They are an outcome of ownership, regulation… There is not a problem with markets per se, but it’s the wrong regulation, ownership concentrated in a very few people. 

“There are lots of things we can do much better. But if we replace the market with the state, we’d just be doing [communism] and ultimately we’d be poorer,” he added. “The question is, are we putting society first?”  

(As an aside, he also takes a more nuanced view on former Prime Minister Margaret Thatcher, who he believes brought both positives and negatives). 

Big tech firms are “oligarchies accountable to no-one. It’s simply not a tenable position. They’re like media companies yet they’re not subject to media laws… We’ve allowed them to build private infrastructures. It needs to be tackled.”

So what would Pabst actually change? 

For starters, he believes that too much capital is directed towards the wrong purpose, namely financial speculation. While some would argue that speculation plays an important role in the economy, for instance in price discovery in markets or in taking the other side of the trade, say for farmers who want to hedge crop prices, Pabst is keen to see the economy produce “goods and services that have real worth”. Significantly for how society is structured today, he argues that we do not need “a class that lives off assets at the expense of everyone else”. 

Other areas also need to change, he believes. Loopholes should be closed to make it harder for companies to use agency workers rather than employing people. Trade unions need to be encouraged and improved. A national investment bank, grouping together the existing, disparate pots of money, could direct capital to sectors and regions where it is needed. As is already the case in Germany, companies and society would both benefit from having employees on their boards. 

More economic decisions can be devolved from national government to a local level, but challenges such as climate change or regulating the big, powerful technology companies - which he describes as “modern day plutocracies” - should be tackled at a higher level. 

Big tech firms are “oligarchies accountable to no-one”, he said. “It’s simply not a tenable position. They’re like media companies yet they’re not subject to media laws… We’ve allowed them to build private infrastructures. It needs to be tackled.” 

And (more of a comment on the US than the UK) he sees little value in companies reporting earnings quarterly, which he said is driven by “short-term profit maximisation”. 

Intriguingly, Pabst does not shy away from taking a stance on one of the most divisive issues of our times: immigration. 

Catholic Social Thought, he explains, is humane and pro-immigrant. But, to break with what he calls “a low wage, low skill model”, mass economic migration is to be discouraged, because it is detrimental to both the sending and receiving countries. 

“[We say] yes to refugees, to asylum. But no to mass economic migration,” he said. 

So, going into an election, how likely are we to see things change for the better? 

Rather than being optimistic - the belief that eventually things will get better - Pabst is hopeful, because he believes that things could be different, but he is not necessarily expecting it. 

“I remain hopeful,” he said. “I just don’t quite see who’s going to do it.”