I'm not for it [Brookland and The Testament of Yves Gundron ], I'm not against it, I'm just interested in it and how it functions, but I think that, in some senses, in those two novels, that was difficult for people to see.

As a Jewish thinker, I don't think of myself in relationship to the dominant culture's religion.

A good book is a good book, and there are a lot of different ways to approach writing or reading one.

Teaching and writing, really, they support and nourish each other, and they foster good thinking. Because when you show up in the classroom, you may have on the mantle of authority, but in fact, you're just a writer helping other writers think through their problems. Your experience with the problems you've tried to solve comes into play in how you try to teach them to solve their problems.

[Michael] Chabon, who is himself a brash and playful and ebullient genre-bender, writes about how our idea of what constitutes literary fiction is a very narrow idea that, world-historically, evolved over the last sixty or seventy years or so - that until the rise of that kind of third-person-limited, middle-aged-white-guy-experiencing-enlightenment story as in some way the epitome of literary fiction - before that all kinds of crazy things that we would now define as belonging to genre were part of the literary canon.

I feel that there is an alternate ending that leaps off too far into fantasy and there is an alternate ending that leaps off too far into pessimism, but that, in fact, the novel as it has developed should, if it's functioning correctly, have equipped you as the reader to make your own decision about where you want to go with that, about where you're going to fall on that continuum. So, the novel is taking you directly up to the point that you have to choose, and it's letting you do that.

Tom, my husband, who converted to Judaism when we got married, and as a consequence, we were learning about historical conversions to Judaism. Really, every time it pops up, it's very strange.