On the Three Simons: Messrs. Armitage, Critchley, and Reynolds

The Three Simons: Messrs. Armitage, Critchley & Reynolds 

(SA/2026) 

 

 

I. 

 

I'm guessing that Simon was a very popular name for boys in the UK during the 1960s [1]. Perhaps not as popular as it was during the first century AD in Roman Judea, but popular all the same. 

 

In any event, there are three Simons of increasing interest to me, each born in the early sixties and each characterised by a specific late-twentieth-century British sensibility: they are the poet Simon Armitage; the philosopher Simon Critchley; and the music critic Simon Reynolds [2].  

 

I don't know what these three figures think of one another or whether they have ever met socially, but one assumes they must have crossed paths or shared a stage in a professional capacity at some point. But perhaps not [3]. 

 

Either way, I thought it would be nice to bring them together here and briefly note one or two of the parallels between them, whilst remaining aware of the fact that their fundamental modes of inquiry are distinct.    

 

 

II.

 

The first thing to say is that each of the above are adept at translating complex aesthetic and metaphysical concerns into accessible (though always cleverly crafted) text. 

 

Perhaps it's a post-punk thing - or possibly a working-class thing [4] - but all three Simons, whilst capable of scaling the icy heights, always seem happiest when descending back into a world where cabbages grow in the dark earth. 

 

Armitage, as a poet, is particularly skilled at finding meaning and beauty in the mundane with linguistic precision. But Critchley and Reynolds are also very good at mixing critical theory with references to popular culture moving from Derrida to David Bowie and back again in order to conceptualise (and deconstruct) political and socio-cultural trends.     

 

 

III. 

 

Another thing which, as a thanatologist, one can't help noticing, is that the three Simons seem to be  fascinated by death and related issues to do with memory, mortality, and loss. 

 

This is particularly true of Critchley and Armitage, with the former adopting the Heideggerian position that thinking the thought of death is essential to guarantee an authentic human life and the latter recently publishing a collection of poems entitled New Cemetery (2025), wherein he uses moths as an indicator species to comment on death in nature and the threat of mass extinction due to environmental breakdown.

 

But Reynolds too is thanatologically inclined, utilising Derrida's concept of hauntology to explore spectral presence and what he terms retromania (i.e., a culture's fixation with its own immediate past leading to a form of stasis or living death). He has a particular concern with suicide, both as a mental health issue and as something around which there is an entire mythology, referencing the cases of Ian Curtis and his friend Mark Fisher.   

 

 

IV. 

 

Politically, all three Simons can best be described as left-leaning, although they occupy different positions within this broad cataegorisation. 

 

One might have imagined that Critchley's tragic pessimism would have inclined him in an opposite direction, but, no, he's a radical leftist advocating for a form of ethical anarchism and a politics of resistance to the established order (not that this prevents him from holding a highly prestigious and well-paid named professorship at a private institution). 

 

Similarly, Simon Reynolds frequently engages with post-Marxist (and poststructuralist) thought in order to critique neoliberalism's stifling effect on culture and our ability to even imagine an alternative (non-capitalist) future. At the same time he has established a long and successful career on the back of this critique and built a nice family life in South Pasadena, California, so must surely concede there are some advantages to a free market economy ...?

 

As for Simon Armitage, despite accepting the role of Poet Laureate and thus having the seal of royal approval stamped on his work, he likes to think of poetry as inherently radical and, in some sense, offering a form of dissent to the powers that be. If wary of being too overtly political, he nevertheless attempts to articulate the concerns of the poor and marginalised (and, indeed, of wildlife). 

 

   

V. 

 

Finally, I'd like to touch on the inclination all three Simons have towards concepts that might be described as spiritual or transcendent (if in a secular or non-religious context) ... 

 

I would certainly endorse Armitage's belief that poetry is a way of inventing meaning in a meaningless world and, perhaps more importantly, ritualising events and giving ordinary objects back their magic and mystery. Ultimately, and to his credit, Armitage rejects spirituality and consistently describes himself and his work as down to earth. 

 

I'm happy also, like Reynolds, to regard music and dance as powerful expressions of our inherently religious or creative nature. This will to euphoria - which should not be confused with ecstasy [5] - is, says Lawrence, our prime motivity. Unfortunately, Reynolds, like many others associated with rave culture, does seem to conflate the two terms euphoria and ecstasy and then conceive of the latter in relation to the synthetic psychoactive drug of that name [6].  

 

As for Critchley, he directly explores those intense feelings that lift us out of ourselves in his book Mysticism: The Experience of Ecstasy (2024) and openly discusses the building of an atheist utopia on the basis of mystical anarchism and new forms of consciousness - all of which makes me fearful of the direction he's dragging philosophy. 

 

The mystical Professor Critchley ... where he leads I cannot follow. 

 

 

Notes

 

[1] For those who just have to know the facts: the name Simon experienced a significant rise in popularity  between 1955 and 1965 as part of a wider trend for traditional names with a biblical ring. 

      In the early 1970s, Simon even briefly broke into the top ten of British boy's names, but then rapidly went out of favour; its sharp decline in popularity continuing in the 21st century; it is presently ranked outside the top 500 with only a handful of newborn baby boys being given the name (compared to the 1000s of Muhammads and Olivers). 

 

[2] I'm assuming that most readers will know of the three Simons and have some familiarity with their work, or can quickly google details if not. However, for those who might appreciate a quick line or two of biographical information right here, right now ...

      Simon Armitage was born in Huddersfield, in May 1963, and is a celebrated English poet, playwright, and novelist who currently serves as the Poet Laureate of the United Kingdom and holds a post as a Professor of Poetry at the University of Leeds. His debut collection - Zoom! (1989) - brought him immediate fame (although he wasn't able to become a full-time professional writer until 1994). Armitage is rightly-celebrated for his darkly humorous and often northern-inflected style that blends colloquial accessibility with formal precision. His most recent work has focused heavily on the natural world and the human experience within it. His influences include Philip Larkin and W. H. Auden. His official website can be accessed by clicking here.  

      Simon Critchley was born in Liverpool, in Feb 1960, and is the Hans Jonas Professor of Philosophy at the New School for Social Research, in New York. His work engages in many areas of philosophy, literature, and contemporary culture and he has written over twenty books, including studies of Greek tragedy, David Bowie, Shakespeare, football, and the ethical practice of joy before death. Critchley is a public intellectual in the best sense; reminding us all that in a world shaped by nihilsm we must root our ethics and politics not in the old ideals, but in an acknowledgement of limits and failure and the fact that this is an essentialy tragic age. His philosophical influences include Nietzsche, Heidegger, and Derrida. Critchley's recent work has taken a somewhat troubling mystical turn as he attempts to attune himself to the silence and find a form of secular transcendence. His official website can be accessed by clicking here. 

      Simon Reynolds was born in London, in June 1963, and is an independent music critic and cultural commentator who has a real knack for identifying trends and inventing new terms to discuss them in. He has published several definitive works on pop history, including, perhaps most famously, Rip It Up and Start Again (2005) - his study of the post-punk era (1978-1984), framing it as a period of avant-garde ambition and political radicalism - and Retromania (2011), a seminal investigation into pop music's zombification in the digital age, due to its obsessive recycling of its own sounds and fashions. Crucially, his work often explores how music intersects with issues of class, race, and gender and he isn't afraid to infuse his journalism with theory drawn from the likes of Derrida and Deleuze. He is a long-time and brilliant blogger: click here to access Blissblog, just one of many sites he maintains.

 

[3] I could find nothing to suggest bonds of friendship between the three Simons, so must conclude that whilst they are contemporaries in British intellectual life, their relationship is, at most, one of mutual awareness rather than close personal acquaintance. 

 

[4] Whilst Reynolds comes from a rather more middle-class background than Armitage and Critchley, he doesn't seem to identify with such. Rather, Reynolds posits the idea of a liminal class existing in the void between the upper-working and lower-middle classes and he seems to place himself here. He credits this liminal class with possessing creative (and radical) energy which results in significant cultural production.

 

[5] See the post 'Euphoria Contra Ecstasy' (26 Nov 2025), where I explain the distinction as I understand it: click here.  

 

[6] Reynolds views the drug ecstasy as integral to rave culture, shaping the sounds and experiences and enabling a form of communal bliss, whilst acknowledging its rather more troubling aspects. See his book Generation Ecstasy: Into the World of Techno and Rave Culture (Routledge, 1999). 

      For a more recent work on the synergistic link between dance music and MDMA (Methylenedioxymethamphetamine), see Kirk Field's Rave New World (Nine Eight Books, 2023). 

 

 

For a follow up to this post on the monstrous creation of a fourth Simon, click here.