Angel Down Makes a Mockery of Pulitzer Prize’s Celebration of Excellence

By Angelica Werth

By Daniel Kraus
New York: Atria Books, 2026
294 pp., $10.99 (Kindle)

Angel Down won the 2026 Pulitzer Prize for fiction—and yet the book is poison to its readers’ lives and minds. The Pulitzer Prizes—long considered some of the most prestigious awards in the United States—are supposed to celebrate “excellence in the arts and letters,” and in the past they did. But to call this year’s selection an example of excellence is to make a mockery of the term.

This year’s celebrated work of fiction follows Bagger, a preacher’s son who was drafted from a life of petty crime into the infantry in World War I. He manipulates others to avoid any risk to himself until his desire to protect Arno, a young brother-in-arms, leads him on a dangerous mission into no-man’s-land, where they find a beautiful, silent woman trapped in barbed wire. As they carry her across the hazardous terrain, she silently helps them in myriad impossible ways, and they start to realize that she isn’t an ordinary woman. Bagger concludes that she must be something supernatural: an angel, shot down by the monstrous weapons of the Great War.

Although this story premise is interesting, it would be a mistake to imagine that reading the book is like being taken on a fascinating journey accompanied by vividly drawn characters whose exploits are detailed in delightful language. Instead, what the Pulitzer website describes as “a breathless novel of World War I, a stylistic tour-de-force” is, in fact, a work written without any periods.¹ It’s supposed to be a single sentence, though the author uses commas and other punctuation marks (including question marks and exclamation points within dialogue), as well as paragraph and chapter breaks, liberally—and often wrongly. The reader is sometimes able to guess where a sentence ought to end or what a rambling block of nonsense might be meant to convey, but it is not the reader’s job to guess what the writer might have meant or should have written.

A person can only hold so many items in his conscious mind at any one time. The divisions of sentences, paragraphs, sections, and chapters in a well-structured piece of writing enable him to integrate the units it contains into something comprehensible and relatable to some aspect of his knowledge and experience. Kraus’s refusal to group his concepts into sentences that each convey a single idea not only obfuscates what precisely his ideas are, but it represents a rejection of clarity and meaning as such.

An artist must select which elements of reality he wishes to re-create in his work, and groundbreaking art often requires the creation of original techniques for doing so. But if the “techniques” disregard the way the human mind works, such art cannot be said to be good for human life—which means that it is not good, full stop. As philosopher Leonard Peikoff put it, such art “is addressed to man as he does not perceive and cannot think.”²

Fiction may be fantastical and stretch the bounds of our imagination, but it is not strangeness for its own sake—it is an entertaining way to explore or portray something that matters deeply to its creator (and hopefully, to its audience). It conveys its values in ways that reflect and reinforce their significance to human beings. Ignoring a basic rule of grammar, whose purpose is to enhance and expand the functioning of its readers’ minds, is the opposite of the function of fiction. To deliberately hinder the conveyance of clarity and meaning, as Kraus does through his style, is to reject them wholesale.

The author attempts to frame this as a legitimate stylistic choice in the following passage:

Bagger, already weighed down in mud and blood, further heavies in the dreary certainty that the shriek won’t ever end, just like the war won’t ever end, like the carnage won’t ever end, it’s a sentence in a book careening without periods, gasping with too many commas, a sentence that, once begun, can’t ever be stopped, a sentence doomed to loop back on itself to form a terrible black wheel that, sooner or later, will drag each and every person to their grave (6)

Obviously, Kraus wished the experience of reading the book to parallel one aspect of being in a war. As a brief section contrasting with the rest of an otherwise clear, well-written work, this could be effective. However, that is not the case here; Kraus wrote the book entirely in this formless manner that undermines meaning by rejecting clarity.

Grammar, properly understood, is not a set of arbitrary dictates handed down through the centuries but a set of principles that facilitate the clear conveyance of ideas, even complex ones. As education expert Michael S. Rose put it,

What [the self-styled grammar] revolutionaries fail to understand is that grammar is not a constraint upon expression but its very possibility. The irony that shadows their rebellion is that in casting off the supposed chains of grammatical structure, they have not liberated thought but confined it to a smaller, meaner province, where clarity is impossible and precision unknown.³

Good writing, which employs grammar properly, enables us to integrate a great many concepts and thus expand the scope of our thinking drastically. Good fiction writing sometimes includes breaking grammatical principles if doing so serves a purpose within the story that can’t be served by adhering to them, such as (in some cases) indicating a character’s fragmented or tortured state of mind. But this is not what Angel Down does; its author placed the desire to convey an emotional impression over the use of reason (as though the two must necessarily be opposed)—and the result is not brilliant insight but dreary muddiness.

Through Angel Down, Kraus rejects the conceptual nature of literature—the fact that the medium depends on the ability of its audience to retain and categorize vast quantities of information through concepts stored and used via words. He is, in effect, attempting to construct a shrine to his moral ideas (if one takes him to believe what he writes) or to earn prestige (if one is being cynical) using materials that he either does not understand or holds in contempt.

The book’s style contradicts the requirements of human communication, and it hazily conveys a moral ideal that contradicts the requirements of human life. After rescuing the seemingly wounded woman from the battlefield, Bagger and his fellow soldiers start to recognize her power. As they do, three of them try to forcibly claim her to serve their own desires: One wants sex; another, vengeful destruction; the last, fame and fortune. All consider her a means to their ends, not a being with her own agency—and as a result, she brings all three of them to untimely deaths. Through the angel’s supernatural retribution, the book condemns acting as though others exist to serve you.

The book attempts to contrast this attitude with Bagger’s disposition toward the angel. “‘Each of the others wanted something particular from the person they imagined me to be,’” she observes (253). “‘But what do you want?,’ and Bagger doesn’t have to think, ‘All I wanted was to protect you,’ he gasps through sobs, ‘like [my father] protected me’” (254). Bagger’s father, a preacher, had taught him that the moral ideal is to serve others selflessly. As such, Bagger works to grasp what the angel wants from him and to act accordingly. He submits to her authority, not based on evidence that she’s earned any, but because of his emotional connection to her as both a manifestation of the religion he never quite rejected and as the supposed embodiment of the purity and innocence toward which he feels an obligation. He follows her even as he is filled with revulsion and horror at the idea of a divine conscience (God) that could allow such a gruesome war to continue. He concludes that she wants him to become a pacifistic automaton who abjectly accepts the guilt of other men’s sins and “serves” others by immolating himself:

what men have represented till now, the slavering instinct to conquer, a momentum unstoppable unless some hero jams the hardest detritus he can find into the machine he helped create, break the cogs and overheat the engine, and accept being burned alive in the resulting explosion, thereby inspiring everyone else toward heroism, too, the same self-sacrifice of Mr. and Mrs. Bagger, which might graduate into blanket nonviolence, an impossible dream (263)

This, according to the book, is our choice: force others to serve our own ends, which is obviously evil; or blindly serve others, following the dictates of a supposed authority even when it doesn’t make sense to you. “The angel tried to get Bagger to save anything other than himself, to make it a habit, and do so without throwing more gas into the furnace,” the narrator ham-fistedly concludes (264). And this is how Bagger acts in the dramatic final scenes of the book—not out of moral clarity but out of a desire to do what the angel wants him to do.

Bagger’s “arc” is to move from one side of a false dichotomy to another. He begins as a con man and coward who wants others to serve him at the cost of their own well-being and ends up serving others at the cost of his. Both options require sacrifice; the only difference is whose. This ancient false dichotomy is destructive to individuals and to relationships. There is one difference between the book and real life: The angel has unlimited power. She can create miracles. Only the existence of a supernatural element makes Bagger’s choices possible. If he were to choose to be a pacifist in the midst of a real war, he would face real consequences. If he were to blindly follow edicts that didn’t make sense to him, he would ruin relationships and risk injury, even death. However, because a supernatural power guides him in the book, he escapes the consequences of his own actions in a way that could never happen in reality.

The supposedly humanity-loving moral ideal he comes to accept is revealed to be exactly the opposite when one considers the implications of Bagger’s character and the angel’s: Both deny the significance of the individual. Bagger comes to hold that morality can only be achieved by rejecting the judgment of his mind—the faculty by which each person makes the choices that form his character, identity, and life. Bagger submits himself instead to the authority of the angel, who never even receives a name. She is not supposed to be an individual but a “concentration of virtue.” Yet she has the characteristics of an individual—the ability to make choices, to reason, to feel—because this is the only way a being with agency—let alone virtue—can exist. We interact, we collaborate, we find others to be incalculably valuable to our well-being—but we are fundamentally separate and distinct from one another.

Only by recognizing this fact can we come to respect each other’s rights and agency, and only through doing that can we form mutually beneficial relationships. Such relationships are ubiquitous in real life. An employer who treats his employee well and an employee who does his work well have a mutually beneficial relationship. A marriage in which both partners contribute meaningfully to the physical and spiritual needs of each other is a mutually beneficial relationship. A friendship in which both people enjoy camaraderie, encouragement, and the discussion of shared interests is a mutually beneficial relationship.

In Angel Down, we see examples of relationships that are emphatically not mutually beneficial, such as those between the angel and the soldiers who attempt to exploit her, and the one in which Bagger disregards his own mind and life to follow the angel’s judgment. Only one relationship seems on the surface to be mutually beneficial: that between the angel and the youngest soldier, Arno. “Arno’s an orphan, a sad little pauper straight out of Dickens, and though the kid’s never explicitly said he fibbed his way into the Army to procure a family, it doesn’t take a genius to see it” (59). The angel appears to each of the men as whomever he most wants to see, and “from the moment the angel reached the trench, Arno was snuggling into her like the mother he always wanted” (188). Arno tries to protect the angel because she offers him a real, spiritual benefit. If she were a real woman, this might have been mutually beneficial: She gets protection; he gets nurturing and comfort. But the angel is manipulating Arno because she cannot die; therefore, she does not need his protection.⁴

In a novel of any literary merit, characters like Arno generally are meant to serve a specific purpose: They are morally innocent victims of systems or philosophies they don’t understand but likely would resist if they did, and thus they evoke our pity. In Angel Down, however, Arno is an innocent victim of the author’s lack of moral clarity. He is robbed of agency; his fate depends on the decisions of others (whose fates at least have some connection to their actions). Clearly, the author doesn’t know what mutually beneficial relationships are or how to portray them but found Arno too useful to omit; he is not a person but the object of pity who first softens Bagger’s hardened heart.

In Angel Down, form and content are united in their disregard of human nature. A book that relies on supernatural elements to enforce its moral false dichotomy presented through a style that flouts the requirements of the human mind cannot be regarded as “excellent” by any rational standard. Art that subtly conveys its meaning can be deeply satisfying to a thoughtful reader; nonsense masquerading as creative form should not be mistaken for art.

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This article appears in the Fall 2026 issue of The Objective Standard.

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1. 2026 Pulitzer Prizes, https://www.pulitzer.org/prize-winners-by-year/2026 (accessed July 2, 2026).

2. Leonard Peikoff, Objectivism: The Philosophy of Ayn Rand (New York: Meridian, 1991), 445.

3. Michael S. Rose, The Subversive Art of a Classical Education (New York: Regnery, 2026), 3–4.

4. It is never stated in the novel that she cannot die. However, classical biblical angels cannot die because they are purely spiritual beings, though they can inhabit physical bodies that can die (in which case their consciousnesses would return to heaven). Given that Kraus’s titular angel changes form multiple times and simultaneously appears different to different soldiers, it seems likely that she fits this classical pattern; thus, any appearance of injury is a reflection of the soldiers’ own fear and trauma or a deliberate manipulation tactic rather than a mortal risk to the angel herself. Of course, fourteen-year-old Arno doesn’t realize any of this.