11.3.15

Dan Gunn on Finding Time for Literature

Writers and translator Lydia Davis talks to Dann Gunn about Beckett and The Emperor of Ice-Cream
Photograph: Dan Gunn
From Music & Literature:
A very orderly Greek friend visited me recently, and on stepping into my office and seeing the state of my desk, cried out “Dan! What is that?” He was genuinely shocked, perturbed even, at the sight of the books, papers, unopened envelopes, and assorted debris that flows from several piles over my desk, threatening at any moment to spill off the edges (as it regularly does) and onto the floor. My response was not, I hope, unduly defensive: “It’s a sign that I’m being productive.” Indeed, my desk is clear and tidy only ever for a brief moment after some task has just been completed (or at moments when I remember some unopened bill that needs to be paid). I do like to observe something organized emerging from the apparent chaos; and when that chaos threatens to become a liability, I turn to photos of the studios of artists I admire, of Francis Bacon or Alberto Giacometti, and protest: Now their mess really was a mess.

When I was seventeen, I chose to leave Edinburgh, where I was raised, for the University of Sussex, not least because I had read a book by Gabriel Josipovici entitled The World and the Book; it said on the cover that he was teaching there. What I admired (and still admire) about this wonderful critical work was that it dealt openly and freely with different periods and authors, from different cultures and languages, from Dante to Proust to Saul Bellow. Also mentioned on the cover was that Gabriel Josipovici wrote fiction as well as criticism. In some quiet place within me I seized hold of this as a model: a critic who also writes fiction; a novelist who also writes criticism. I had eight fantastic years at Sussex, taught in an ideal setting by the best teachers imaginable. As it happens, on my very first day I was introduced to my “personal tutor” (what in America would be called my “academic advisor”): Gabriel Josipovici. We quickly got to know each other and have remained friends ever since. The Sussex of those days confirmed for me that one did not have to be (only) a specialist, that one could draw inspiration from many sources, refusing to be boxed in to a single discipline or period or language. I still find that the criticism emerging from this openness suits me best. I have recently been rereading with delight Tony Nuttall’s Shakespeare the Thinker—a book by a former Sussex professor that emerges out of precisely what I’d call the “Sussex spirit.”

By multiplying my directions and intellectual investments—this is as true for me of sporting activity (of which I have done a lot)—I tend not to disperse but rather to gain energy. I avoid what I most dread, being bored. I spent a lot of time as a child being bored in classes in which I had absolutely no interest or flair; I vowed to attempt to lead a life in which I would never be bored again. I can honestly say that I’ve virtually achieved that, but only because I’m constantly varying the sort of word-activity I’m doing. Another relevant analogy might be language-learning. There are ways in which learning a new language can interfere with the language(s) one already knows, but in general I’ve found—and I’m surely not the only one—that learning a new language, even if it requires time and energy, pays back doubly, opening a space in the head/brain/sprit that feels and feeds very much like freedom. I am currently learning Bulgarian, and doing this somehow makes the other languages I know vibrate and hum in echo, as if the words of the new language were watering the words grown dry in the languages less practised.

Of course, there are only so many hours in the day, and several of the activities in which I’m involved, such as editing the Cahiers Series or the Letters of Samuel Beckett, are seriously time-consuming. But more important than the time spent is concentration available; and I can only really concentrate when I am excited by what I am doing. Perhaps I am lucky too, in that before I was reading Gabriel Josipovici, my childhood provided earlier models: my mother was always a voracious reader, and though she worked full time (my father having died when I was six years old) and had to raise me and my two older brothers, she would go to the municipal library every week and take out four or five novels; novels which I would then watch her consume. (She is now eighty-six years old, but retains that capacity for concentration that allows her to read a novel in a day.) And though in some ways I loathed my schooling, which was unnecessarily severe, punitive, and even sadistic (I was of the last generation to suffer the full rigours of the British “public school” system, in which being beaten was an everyday reality), it’s blindingly obvious to me, especially since I myself am a teacher, that I learned how to learn at a very young age. The school I attended was intensely academic, and it regularly strikes me how my students are struggling to learn patterns (such as grammar or essay structure) in their early twenties that were being driven into me when I was barely ten years old.

I still haven’t really answered your question, however, about how I allot the time to my various projects. I’m not sure I can do so adequately since this is rather instinctual. Teaching has to come first, since I find it humiliating to teach a class for which I don’t feel thoroughly prepared or to hand back a student’s essay that I have not marked up as completely as I judge to be helpful. (And could it perhaps be that I feel the need, in some barely reachable part of myself, to prove to the ghosts of my own schoolmasters that it is possible to teach in a demanding and informative way without becoming punitive or worse?) After teaching, the other activities somehow find their space and time—though not always simply I must admit. One example: two years ago I was asked by the TLS to review the first two volumes of Marguerite Duras’s Oeuvres complètes which had just come out in the Pléiade edition. I confidently took this on, only to lug these two volumes around with me wherever I went for the following two years, failing completely to get on with the reading, not to speak of the review. I was lucky enough to have an indulgent editor who ceded to my request made earlier this year, to add the final two volumes of the complete works, making up nearly eight thousand pages in total. For some reason this extra load made the task easier for me, and I managed to write my review while we are still in the centenary year of Duras’s birth. I often invoke the wisdom in a remark once made by Muriel Spark, one of my very favourite twentieth-century writers, when in a BBC interview she was asked if she ever had trouble with writer’s block. She said she never did, that she was always delighted to be writing. Her interviewer (John Tusa, I believe) persisted rather incredulously, asking if she really never found herself in trouble when writing her novels. Spark hesitated a moment before admitting that she did occasionally find that her plots became too complex and that as a result she could not find a way forward. “And what do you do then?” asked the interviewer. “Make them more complex.”

At the risk of going on far too long, I have to admit that there is a hierarchy in the writing and editing projects I undertake: not a hierarchy of importance but of difficulty. Here the sporting analogy may be apposite again. For someone who does not train, a run round the block is a challenge, where for one who trains, it is as easy as a stroll. For me, writing fiction is the hardest thing: nobody can indicate how long a story or novel should be, nobody can tell me in what accent or with what tone the characters should speak, nobody can tell me when I’ve written (or edited) enough, and in any case nobody is demanding the novel of me in the first place. Writing fiction is the toughest sort of training. But alongside that, keeping up with Samuel Beckett offers an arduous workout too, for he is surely one of the most intelligent and learned writers, and even to begin to do him justice requires very serious intellectual training, retraining, expansion, investment. If one spends one’s morning trying to write fiction, and one’s afternoon trying to say something about a writer as difficult and important as Beckett, then if one has a few minutes left over in the evening to attend to words in other contexts, one may indeed feel a little like a trained sprinter taking a jog round the block. [Read More]

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6.9.14

The Secrets of Leo Tolstoy

Victor Erofeyev on literature, life and ideology
Leo Tolstoy's country estate, Yasnaya Polyana
From Victor Erofeyev (The New York Times) (link via European Graduate School):
I get a physiological pleasure from reading Tolstoy, and the more I read him, the greater the pleasure. His words generate smells, sounds, vibrations of feelings and moods. They are broader than any philosophical doctrine, and more significant even than the author himself, whom his words mercilessly exploit. In all literature, perhaps, there never was so “idea-less” a writer who released into the world writing that fills us with admiration of its power, and fear of its candor.

Tolstoy’s words seem to break away from the writer to reveal the meaning of existence — sometimes surprising the writer himself in the process. Marcel Proust considered Tolstoy to be the almighty lord of his works, controlling all their actions and thoughts. If so it is a generous lord, who is great because he gives freedom to his heroes, and they, on entering our memory, become more alive than the living. Natasha’s first ball, the horse race in “Anna Karenina,” the illness and death of Ivan Ilyich — all these fill the reader with both elemental delight, and also with the horror of confronting the very sources of existence. Sometimes it seems that Tolstoy was born to overturn the rules of literature and to laugh at its pretensions to be a textbook of life.

Tolstoy did not like to discuss “literature,” and did not much like writers like Dante and Shakespeare. He did not regard himself as a professional writer. He was more a serial killer of literary canons. His mind and body raged with such unchecked passions that it was not possible to make ends meet.

He was a monster in his personal behavior; he hated “progress” and the “age of progress”; he hailed freedom for women in a world of stern social convention; he loved the simple peasant, though by blood and habit he was the complete lord. Lenin was unusually accurate when he called Tolstoy a “mirror of the Russian revolution.”

I love to read about Tolstoy’s relationships with his famous contemporaries, so full of misunderstandings and treachery. He hated Turgenev for his “democratic thighs” and love of chatter. He longed to challenge him to a duel with hunting rifles at six paces. He described the horrors of war in his Sevastopol stories, yet his own character was equally belligerent, terrorizing his wife, Sofia Andreevna. His demonstrative vegetarianism and peasant labors became the brunt of jokes (“A muzhik comes before the count and announces, ‘The plow is served”’).

André Gide in an essay on Dostoevsky wrote that Tolstoy obscured the greatness of Dostoevsky. But with time, the prevalent view among intellectuals came to be that Dostoevsky’s mountain was higher than Tolstoy’s. Yes, Dostoevsky has clear goals and defined action. The curtain opens and we watch how a godless existence leads inexorably to sin and evil. Crime becomes punishment. By contrast, when Tolstoy’s Anna Karenina throws herself under a train, what is it? Her punishment? High tragedy? The fate of fallen women? A delirious stream of consciousness? There is no answer. For that, in Tolstoy’s logic, you go to the police, not to the writer. In Dostoevsky, life is subservient to thought. In Tolstoy, thought is in a constant spin, like the grenade that will explode and take the life of Prince Andrei Bolkonsky.

Tolstoy’s novels arise out of the small details of his daily diary; they grow out of social gossip, childhood impressions, family legends. He waters this garden, and there grows a tree with heavenly fruit — delicious, fragrant, juicy, unique. [Read More]

Find Leo Tolstoy on Amazon: US | UK

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10.1.14

Robert Pinsky on Community and Dante

Renowned Dante translator talks to The Paris Review
Robert Pinsky. Photograph: Eric Antoniou
From Ben Downing and Daniel Kunitz (The Paris Review):
Interviewer: Do you think your fascination with observing communities has been fueled and inflected by working on Dante? The Inferno is, of course, a type of community, albeit a very twisted one.

Robert Pinsky: Just as I don’t see how anybody writing in English who tries to give a character a moment of eloquent self-expression can avoid being influenced by Shakespeare, I don’t see how any writer can write about groups of people in a large, constructed setting without being influenced by Dante. By looking at a group of people and their architectural context, seeing individuals emerge from a kind of cinematic vista, and perhaps having a conversation with one of them, you will be imitating the Comedia even if you’ve never read a line of it—that’s the way cultural powers work. Even the writer who has never read much literature will, out of the very cultural air he breathes, inherit literary gestures. That’s why naive writers sometimes use thee, thy, and thine; they’re in thrall to literature because they’ve read almost no literature.

But nobody can read so much, or study so many monuments of magnificence, as to escape a force field as powerful as Dante’s. So yes, one might find poems of mine that suggest something in the Inferno. But with a work of such magnitude, one that has affected so many other works for so long, it is hard to know if the act of creating an English version is necessarily involved. Dante is like the sun or the ocean: his presence is no surprise. [Read More]

Find on Robert Pinsky's Dante's Inferno on Amazon: US | UK

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17.7.13

Samuel Beckett Series 3: The “dramaticules”

Announcing the third volume of the series
A 2005 production of Samuel Beckett's Footfalls, La Mama Theatre (Source)
If the “great plays” are a regular part of the theatrical repertoire, Beckett’s late plays remain little known by non specialists. Thus, this third volume of our Series seeks to highlight the extreme poetic richness of these mature works, and that we can call – following their author – “dramaticules”. After a reflection on the specificity of this corpus and the questions of genre it raises, this volume examines the problematics of presence/absence, before studying the central place of the voice. Two further texts deal respectively with the presence of Dante in Beckett’s work, and the translation of his plays into Hebrew.

Llewellyn BROWN (dir.) : Samuel Beckett 3 : “Les ‘dramaticules’”, Caen, Lettres modernes Minard, collection « La Revue des Lettres modernes », Série Samuel Beckett, 2013. 335 pages. EAN13 : 9782256911736

Samuel Beckett Series 2: Essays

Bousquet, Mireille
Beckett’s That Time / Cette fois: Production of a ‘Time Factory’
That Time is a short monologue characterized by an almost complete lack of dramatization. It perfectly expresses the process of ‘minorization’ which is at work in most of Beckett’s œuvre, with a writing that operates through indeterminacy. The ‘minor’ is not so much a question of aesthetics as that of ethics, as it signals the invention of value in the work of art. We will consider especially the place of that, a deictic that inscribes the work in the ‘here and now’ of speech.

Brown, Llewellyn
Samuel Beckett’s ‘Dramaticules’ : a ‘Genre’ and a Form
The neologism ‘dramaticule’ refers to a corpus whose contours are ill-defined. The minimalism of these texts seems to testify to a will to espouse a universal and rigorous logic. In this respect, the ‘dramaticules’ can retrospectively shed light on certain passages of Shakespeare. This logic is related to the scission that Beckett creates between the character and his speech, between the story and the space on stage. But we can also identify moments of rupture, when the character gives voice to his subjectivity in a moment of fading.

Brown, Llewellyn
Samuel Beckett’s Rockaby / Berceuse : a ‘Performance Poem’
Adopting a versified form, Rockaby / Berceuse traces a story whose progression manifests a rhythmic structure based on the ‘ritornello’. This composition is intended to help the feminine figure to accept death. By contrast, the astounding final ejaculation — ‘fuck life’ — expresses a depersonalised subjectivity, where the woman defies the Other. The device of the voice over calms her anxiety. This text is also a visual poem, by means of which the woman creates for herself an existence.

Ferrini, Jean-Pierre
Beckett, a Reader of Dante
Beckett’s references to Dante are frequent, before Murphy, becoming rarer after, without losing their importance. By removing the theological dimension, Beckett reveals Dante’s pure poetic speech. Belacqua — a central character in Dante — embodies the notion of waiting, for Beckett, and is recognisable by his uterine posture. After How It Is, where he falls over into the mud, we find, in The Lost Ones, a vanquished Belacqua. Finally, Company puts an end to his presence.

Godeau, Florence
Phantom Text(s) and Ghostliness in Not I (Pas moi), Rockaby (Berceuse) and Footfalls (Pas)
This article analyses the construction of ghostly figures and voices, the spatial composition and the motif of repetition, apt to express ‘haunting’ and, finally, the work on silence, in Not I / Pas moi, Rockaby / Berceuse and Footfalls / Pas. These short plays not only evoke ghostly figures but represent a process of spectralisation that affects the staging and the text, and invite us to explore the dark recesses of minuscule ‘interior lives’, incarcerated in the present and haunted by the past.

Hersant, Céline
Two Experiences of Beckettian Space : Cognitive Frameworks, Sensorial Topographies
The volume Catastrophe et autres dramaticules stages two experiences, two opposing and yet complimentary representations of the expressive qualities of theatrical space. On the one hand, Beckett defines and characterises the stage as a physical and cognitive space where bodies are caught up in a sort of mechanical ballet, kinetics composed of phases of inertia or circulation. Alongside these traversed spaces and this physis of bodies on the stage, Beckett also stages, in his later short plays, another experience of space: a metaphysical one. The theatrical device loses its concrete basis to appear as a mental and memorial space.

Lemonnier-Texier, Delphine
Vestiges of the Tragic Monologue in A Piece of Monologue / Solo : Spectropoetics of ‘Je(u)’
The comparative study of A Piece of Monologue and of its French adaptation Solo reveals the loss, in the latter, of a series of pervasive allusions to the form and themes of Shakespearian tragic monologue, despite the fact that there is no more I in A Piece of Monologue than in Not I. The skull-sized globe, the recurrence of funerals, the macabre images and the very structure of the monologue are so many reminders of the spectral presence of tragic loci in Beckett’s text.

Levy, Shimon
Translating Beckett into Hebrew : Navigating Following the Map of the Dead Sea
Presenting Beckett to an Israeli public — on stage and in translation — raises the question of Biblical culture, which is not the same for Jews and Christians. It is necessary to translate, for the text to be understood, but also to recreate it; the role of innovation becomes important in the case of untranslatable expressions. If other translations exist, some are too explicitly Biblical. The work of translating is extremely demanding, but also enriching from the intellectual and human points of view.

Protin, Matthieu
The Paradox of the ‘Ambiguous’ ‘Dramaticules’ : From the Dramatic to the Theatrical
The ‘dramaticules’ are rarely staged. This fact can be accounted for by the shift from dialogue to narrative. Performing a play without the usual form of dramatic exchange seems to increase the difficulty of staging the ‘dramaticules’, analysed by Stanley Gontarski as “textually androgynous”. This androgyny is less important than it seems at first: what can be seen as a loss of theatricality is in fact a sort of transfer, from speech to the stage directions, which turns out to be a paradigm shift in Beckett theatrical writing.

Ravez, Stéphanie
When Beckett Films… in a Play: A Reading of Solo
In Solo, of which this paper offers a detailed reading, Beckett superimposes the aesthetic paradigms of theatre, photography and film, and as he usually does, creates a continual tension between the said and the seen. Beyond the specular issues specific to Beckettian theatre, we analyse how photography and film reflect and even ward off — in the case of cinema — the work of death inside the play. Solo offers cinema as an escape from time and death against the finite presence of theatrical images.

Sinoimeri, Lea
For a Poetics of Listening in Pas moi, Pas and Berceuse: The Passion of Speech
This article explores Beckett’s poetics of listening in the French versions of Not I, Footfalls and Rockaby. It argues that these plays restore an archaic trait of classical tragedy, intended as pure evocation and pathetic performance of the actor. Opposing the liminality of listening to the dramatic action, the ‘dramaticules’ become an aural theatre, endlessly suspended between transmission and reception. These plays explore thus innovative, fluid and non-mimetic roles for the actors and the audience.

Contact

For more information about the publication, published in French, you can get in touch with Llewellyn Brown at lbrown@free.fr.

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11.7.13

Samuel Beckett's Book Collection

George Hunka on a recent survey of Samuel Beckett's reading habits
Samuel Beckett reading in his Paris apartment
From George Hunka (The Theatre Bar):
The books with which a writer chooses to surround himself may be a far more interesting clue to his own writings than the biography — what he read is more germane to the work than what he ate, what clothes he wore, whom he slept with. And perhaps it’s not necessary that he read all of the books on those shelves: he found them, at one time or another, of interest to himself or of relevance to his own creative endeavor.

So now we have Samuel Beckett’s Library, published late last month by Cambridge University Press, a census and study of the books that remained in Beckett’s library at his death, by Dirk Van Hulle and Mark Nixon. For those more interested in the work than the life, the book is an essential text, and even partakes of an intellectual biography itself. Along with the continuing series of letters (two volumes published, two more to follow), one can trace Beckett’s growth and maturity as an artist through the various marginalia (and even non-marginalia; see below) that he leaves along his reading trail. “As Maryanne Wolf argues, ‘the experience of reading is not so much an end in itself as it is our best vehicle to a transformed mind,’” Van Hulle and Nixon write in their introduction. “It is impossible to look ‘inside’ a reader’s or a writer’s mind with hindsight, but its transformations are partially retraceable on the basis of reading notes.”

A census — a simple list of the books in Beckett’s library — is included as an appendix, but they tell us only as much as a simple list can tell us. Van Hulle and Nixon differentiate between different kinds of reading traces — marginalia, dog-eared pages, non-marginalia (phrases and references that occur in Beckett’s work but are not marked), and extractions (passages copied verbatim from a printed text into a notebook). Among these non-marginalia in Beckett’s work are phrases and passages from Charles Darwin and William Shakespeare, phrases and passages that struck Beckett so sharply that their marking was unnecessary and testimony to his excellent memory.

There are both recognitions and surprises to be found. Dante, Shakespeare, and Schopenhauer are obviously present — and so is a single volume of Nietzsche, The Gay Science, “showing several dog-ears” but no written marginalia. (There is none of Ionesco’s plays in the library, only a single novel; Artaud’s The Theatre and Its Double is present, but unmarked.) Darwin, as mentioned above, was read and re-read. So were several volumes of secondary literature — surveys of literary and philosophical history provided Beckett with the starting points for his own individual explorations. Van Hulle and Nixon are particularly good on Beckett’s indebtedness to Mauthner and Wittgenstein and managed to unearth “one of the most surprising books in the extant library: Olga Plümacher’s Der Pessimismus,” a book from one of the writers in Frank Wedekind’s circle and now likely to become the basis for a master’s thesis or doctoral dissertation or two. [Read More]

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30.5.13

On Henry James' The Portrait of a Lady

Greg Gerke evaluates James as 'a master of terror'
Henry James
From Greg Gerke (3:AM Magazine):
To my mind Henry James is a master of terror. Without bloodshed or the threat of guns, germs, or steel, James’s microscope fixes on the motivations that kill the human spirit. At the apex of the first half of his writing life is The Portrait of a Lady, a unique and pulsating work of art on the order of Leonardo, Shakespeare, and Beethoven—a novel about what James called “a certain young woman affronting her destiny.” Two versions exist: the original 1881 version and the revised New York Edition of 1907—both circulate freely today. How could this 130-year-old book slay me? How could its wisdom impact like a detonation? Not just with story, not just with character, but with sentences as stately as Dante’s terza rima in The Divine Comedy—lines like “She rested her weariness upon things that had crumbled for centuries and yet were still upright; she dropped her secret sadness into the silence of lonely…” “She” is Isabel Archer, the heroine, and she is looking at the ruins of Rome. James’s style flares and flowers out, compounding the story and sending the characters into a unique motion and awareness with each ornate sentence. [Read More]

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8.3.13

W. H. Auden's University Syllabus

Over 6,000 words of required reading over one semester
W. H. Auden's course syllabus
From New York Daily News: ‘Poet W. H. Auden was a professor at the University of Michigan during the 1941-42 academic year, teaching "Fate and the Individual in European Literature." His syllabus required over 6,000 pages of reading including Dante's "The Divine Comedy," Dostoevsky's "The Brother's Karamazov" and Melville's "Moby-Dick."’ [Read More]

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3.3.13

What was Dante's personality like?

Boccaccio's personal account of the Italian poet Dante Alighieri
Dante Alighieri. Painting by Andrea del Castagno
From Boccaccio’s account of Dante, quoted in Paget Jackson Toynbee's Dante Alighieri: His life and works:
Our poet […] was of middle height, and after he had reached mature years he walked with somewhat of a stoop; his gait was grave and sedate; and he was ever clothed in most seemly garments, his dress being suited to the ripeness of his years. His face was long, his nose aquiline, his eyes rather large than small, his jaws heavy, with the under lip projecting beyond the upper. His complexion was dark, and his hair and beard thick, black, and crisp; and his countenance always sad and thoughtful. Whence it happened one day in Verona (the fame of his writings having by that time been spread abroad everywhere, and especially of that part of his Commedia to which he gave the title of Hell, and he himself being known by sight to many men and women), that as he passed before a doorway where several women were sitting, one of them said to the others in a low voice, but not so low but that she was plainly heard by him and by those with him, ‘Do you see the man who goes down to Hell, and returns at his pleasure, and brings back news of those who are below?’ To which one of the others answered in all simplicity: ‘Indeed, what you say must be true; don’t you see how his beard is crisped and his colour darkened by the heat and smoke down below?’ Dante, hearing these words behind him, and perceiving that they were spoken by the women in perfect good faith, was not ill pleased that they should have such an opinion of him, and smiling a little passed on his way.

In his manners, whether in public or in private, he was wonderfully composed and restrained, and in all his ways he was more courteous and civil than any one else. In food and drink he was very moderate, both in partaking of them at the regular hours, and in never indulging to excess; nor did he ever particularly care for one thing more than for another. He commended delicate dishes, but for the most part lived on plain fare; condemning in no measured terms those who study much to have choice dainties, and to have them prepared with all possible care,— declaring that such people do not in order to live, but live in order to eat.

No man was more wakeful than he, whether in his studies or in anything which gave him anxious thought, to such an extent that many a time his household and his wife used to be vexed at it, until, growing accustomed to his ways, they came to take no notice of it. He rarely spoke, save when spoken to, and that with deliberation and in tones suited to the subject of his discourse. Nevertheless, when occasion demanded, he was most eloquent and fluent, with an excellent and ready delivery.

In his youth he took the greatest pleasure in music and singing, and was on friendly and familiar terms with all the best singers and musicians of the time. And his love of music led him to compose many things, which he had set by them to pleasing and masterly accompaniments. How ardently he was devoted to love has already been shown; and it is firmly believed by all that it was this love which moved his genius to composition in the vulgar tongue, at first in the way of imitation; afterwards through his desire to express his emotions in more permanent shape, and for the sake of renown, he assiduously practised himself therein, and not only surpassed all his contemporaries, but also so illustrated and beautified the language that he made many then, and will make many tongues hereafter, eager to become skilled in their own tongue.

He delighted also in solitude, holding himself aloof from other people, in order that his meditations might not be interrupted; and if while he was in company any thought occurred to him which pleased him well, however much he might be questioned about any other matter, he would make no reply to his questioner until he had either made sure of his idea or had rejected it—a thing which happened to him many a time when questions were put to him at table, or by his companions on a journey, or elsewhere.

In his studies he was most diligent, and while he was occupied with them no news that he might chance to hear could take him away from them. And it is related by certain credible witnesses, with regard to his giving himself up wholly to what pleased him, that on one of the occasions when he was in Siena, he chanced to be at an apothecary’s shop, where a book was brought to him which had been previously promised him, this book being one of much reputation among persons of worth, and having never yet been seen by him. As he happened to be unable to take it elsewhere, he leant over on to the bench in front of the apothecary’s shop, and there, placing the book before him, began most eagerly to examine it. Soon afterwards, in that same quarter, close to where he was, on the occasion of some general festival a great tournament took place among the noble youths of Siena, accompanied, as is usually the case on such occasions, with a great deal of noise caused by the various instruments and shouts of applause from the bystanders; yet, in spite of all this, and of many other things likely to attract the attention, such as fair ladies dancing, and youths’ sports of all kinds, he was never seen to stir from his place, nor so much as to raise his eyes from his book. Indeed, although it was about noon when he took his stand there, it was not until past the hour of vespers when, having examined the book thoroughly and taken a general survey of its contents, he got up to leave it. He afterwards declared to several persons, who asked him how he could refrain from looking on at such a splendid festival as had taken place in his presence, that he had been wholly unaware of it—an answer which made his questioners wonder even more than they had done at first.

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27.9.12

Kafka and the Paradox of the Universal: International Conference 2012

University of Antwerp · 12 - 14 December 2012
University of Antwerp
Kafka and the Paradox of the Universal
An International Conference
University of Antwerp, 12-14 December 2012
(Hof van Liere, Prinsstraat 13, 2000 Antwerpen)

Jean-Paul Sartre’s saying that “Kafka’s testimony is all the more universal as it is profoundly singular” is indicative of a key paradox in the 20th century Kafka reception which has wide-reaching implications for our understanding of the interface between literature and philosophy. Kafka is indeed often regarded as the ultimate witness to the human condition in the 20th century and, like Dante, Shakespeare, and Goethe in their times, is attributed a universal significance. Yet Kafka’s work is also known for expressing the irreducibly singular and unclassifiable. The various conceptions of universality and singularity that underlie these attributions as well as the different guises in which the paradox of their simultaneity appears will be explored in this three-day conference at the University of Antwerp.

Organizing Committee:
Prof. Vivian Liska; Prof. Arthur Cools, Dr. Jo Bogaerts, Dr. David Dessin

Keynote speakers:
Prof. Stanley Corngold - Princeton University
Prof. Rodolphe Gasché - University at Buffalo, State University of New York
Prof. David Suchoff - Colby College
Prof. Jean-Michel Rabaté - University of Pennsylvania

Thank you to Wayne Stables for alerting me to the conference.

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21.8.12

David Tucker on Samuel Beckett

An interview with the author of Samuel Beckett and Arnold Geulincx
Samuel Beckett at home in his Paris study
Following the publication of his fascinating new book, Samuel Beckett and Arnold Geulincx: Tracing a Literary Fantasia, David Tucker talks to Continuum about his enduring interest in Beckett's work:
What originally inspired you to study Samuel Beckett? What does he mean to you professionally? And personally?

When I first read Beckett I was very suddenly and wholly captivated by what appeared to be somehow impossible objects - his books seemed like they just somehow couldn’t exist, but evidently they did. In 1970 Leo Bersani wrote that “The metaphysical pathos of Beckett’s work is that it exists”, and I’ve wondered if that might get close to the sort of presentiment I had that first time reading Beckett. There was something paradoxical about his major prose works, though not in a solely formal, experimental way, but on an affective level. I was aged about twenty, so there you have it; impossible beauty and outmoded terms like ‘authenticity’.

“Professionally” Beckett means a vibrant and supportive community of scholars, and a lot of high-quality work.

In fifty years time, what will resonate with future generations about the life, works and philosophy of Samuel Beckett?

Tough one. Not least because many other truly great authors, like Dante, Shakespeare or Joyce for instance, often had a wide, inclusive approach to experience and the world. So we can go to them on virtually any topic and find it there somehow. Beckett famously strove, paradoxically, for kinds of incapacity (something that’s also central to Geulincx’s thought). I think he’ll always be a lesson in singular creative vision and originality, and hopefully this would temper any of the broad grey miserablism that sometimes accompanies his reputation. [Read More]
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18.5.12

Review: Beckett's Waiting for Godot / Pinter's The Caretaker

Charles McNulty on the erudition of Harold Pinter and Samuel Beckett
Harold Pinter's The Caretaker, with Jonathan Pryce, left, and Alan Cox. Photograph: Helen Warner / March 8, 2012
Writing for the Los Angeles Times, theatre critic Charles McNulty reviews revivals of Harold Pinter's The Caretaker and Samuel Beckett's Waiting for Godot:
Sometimes you can't put your finger on what you've been missing until you encounter it again. After seeing two fine revivals of plays by Samuel Beckett and Harold Pinter — "Waiting for Godot" at the Mark Taper Forum and the British production of "The Caretaker" at San Francisco's Curran Theatre, respectively — I suddenly realized how ravenous I was for language in the theater with poetic density and grit.

Beckett, 20th century playwriting's No. 1 game-changer, and Pinter, his most original disciple, were writers steeped in literature. Their education and training didn't come courtesy of an M.F.A. program, with its cramped curriculum divorcing the stage from the other arts. They were carving paths for themselves as wide-ranging men of letters, to use a phrase that has sadly gone the way of "bibliophile" and "public intellectual."

Of course great artists such as Beckett and Pinter are anomalous. (Nobel laureates still haven't gone into mass production.) Yet there's something to be learned from the example of two writers whose spectacular destinies can be glimpsed in their literary beginnings.

Beckett, a brilliant student of Romance languages, had a formative association with James Joyce, wrote a penetrating essay on Proust early in his career, and was as conversant with Dante as he was with the major philosophical currents of his day. Remarkably, he wound up having as profound an impact on the novel as he had on drama. (Only Chekhov, who revolutionized the short story while transforming the future of playwriting, can match this legacy among modern authors.)

Pinter, a young devourer of Dostoevski, Kafka and Joyce, was an actor and director as well as a playwright and screenwriter, but his identity as a poet preceded his dramatic work and he confined himself to poetry (and political rabble-rousing) in the last years of his life. Although Julian Sands' recent one-man tribute to Pinter at the Odyssey Theatre Ensemble didn't convince me that Pinter's standing as a poet matches his standing as a playwright, the tensile strength of his dialogue, with nary an extraneous work, is inseparable from his lifelong poetic labors. [Read More]
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29.3.12

Dante Dictionary

Exhaustive Dante reference guide free to read online
Image: Source
Internet Archive and Google have scanned and uploaded Paget Toynbee's A Dictionary of Proper Names and Notable Matters in the Works of Dante. It is freely available to read online. [Read More]

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8.3.12

George Craig on Samuel Beckett's Letters

Translator discusses the second volume of Beckett's correspondence
Mark Thwaite (Ready Steady Book) interviews translator George Craig about his involvement in the publication of Samuel Beckett's Letters:
What have you learnt about yourself, Beckett and his writing as you've been working on this project? What do we, as readers of Beckett, know more clearly now these two volumes of Letters have been published?

That I am one of the luckiest people alive, having been given the chance to work on these letters. Readers of Volume II, especially those who know only the Beckett of legend (cold, austere, unwelcoming) will discover a passionate searcher and a man of great kindness.

What did you want to achieve with your own book (Writing Beckett's Letters)?

I wanted above all to get away from the notion of translation as pure process buttressed by this or that theory, to give instead some sense of the intimate wrestle that it was in my experience: an urgent conversation with an admired dead friend.

I wanted to make clear that translating Beckett's words required nothing less than a total personal engagement, with the full range of feeling that implies: swings between hope and despair, intuition and bafflement, and the fear of never catching up. The fragmentary form seemed right for that.

What were your reading highlights in 2011, and what are you currently reading and/or looking forward to in 2012?

There wasn't much time for new reading (a couple of oustanding memoirs (Michael Frayn and Jeannette Winterson), and much re-reading: the Odyssey, Dante, Calvino, Borges, Eliot). [Read More]
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17.2.12

Modernism Then and Now

A conversation published in 3:AM Magazine
In 3:AM Magazine, David Winters and Anthony Brown discuss modernism, then and now [Read More]
14.12.11

Marx and the Aesthetic: Academic Conference 2012

Call for Papers · University of Amsterdam, 10-13 May 2012

Marx and the Aesthetic
University of Amsterdam, 10-13 May  2012

The aim of this conference is twofold: on the one hand, to analyse the role of the aesthetic in the writings of Marx and, on the other, to examine works of art and literature which are based on, or have been directly inspired by, Marx’s writings. At the core of this conference, then, is an attempt to think the immanent relation between the aesthetic and emancipatory conceptions of politics.

Previous attempts to make sense of Marx and Engels in terms of aesthetics have either been Marxist in a very broad sense – writing as productive force, aesthetic autonomy as critique of the commodity form, the critique of aesthetic ideologies etc. - or Marxological in a naïve sense i.e., merely assembling in one volume the stray comments on art and literature that pepper Marx's and Engels' writings. The problem with the first attempt is that it simply assumes that there is a prominent lacuna with respect to the aesthetic in Marx himself and that, therefore, Marxian grammar and vocabulary were in need of radical transformation. The failure of the second approach (although these attempts call for reconsideration in their own right, since they are now all about 40 years old) was that it restricted the understanding of "aesthetics" to statements dealing explicitly with art and literature.


Recent debates concerning the aesthetic (to be distinguished from aesthetics as a discipline), however, have allowed for a different understanding of the field. The aesthetic crosses disciplinary boundaries and cannot be restricted to specific subjects. The aesthetic is a form of thought in which a whole host of complex and interrelated issues are at stake: the orders of mind and matter, the disruptive dynamics of sense perception, expression and of metaphor, the logics of innovation and of “the event,” the indeterminate character of semiotic systems and so on. Aesthetics cannot, therefore, be restricted to art alone and does not even necessarily coincide with it. In other words, the aesthetic is in a constant state of “migration.” Authors like Nancy, Lacoue-Labarthe and Rancière, among others, have pointed out the way in which all radical attempts to theorize the political are profoundly dependent on figures of the aesthetic. The "aesthetico-political" has become a name for all aesthetic dynamics that cross (and confound) the hegemonic orders of reason and the established channels of perception.

Against this backdrop, the entire history of radical political thought must be reconsidered. Socio-philosophical and strategically political claims, which were never originally considered as aesthetic, e.g. Sohn-Rethel’s notion that "Communism is the overcoming of the separation between intellectual and manual labor,” now appear in a new light. 
The texts of Marx himself have not yet been sufficiently interpreted and reconstructed in these terms. And yet in these writings innumerable figures of the aesthetic are, so to speak, at work. From notions of an “aesthetics of production” to the "poetry of the future", from the radical modernism of bourgeois development to the very idea of “free association,” from references to Shakespeare and Dante in the original texts as well as in important translations, to the idea that bourgeois politics is nothing but a theatrical stage, the aesthetic has an undeniably prominent place in Marx's thought.

Conversely, Marx’s work has also become extremely rich “raw material” for artistic production. From theatre works on Capital to the Chinese attempt to stage this text as an opera, from Sergej Eisenstein’s and Alexander Kluge's attempts to make a film of Capital to Rainer Ganahl's reading seminars, from the work of Zachary Formwalt and Milena Bonilla to that of Phil Collins: these artists are producing Marx as an “aesthetic event.”

In short, in Marx the aesthetic and the political are immanently related: this conference aims to explore how.

Possible topics include, but are by no means limited to the following:
  • Aesthetic Production in the Early Writings
  • Marx and Engels as Historians of Literature
  • Modernism in the Manifesto
  • Aesthetico-Political Associationism
  • Aesthetic Form and Commodity Form

  • Marx’s Method and the “Aesthetic Regime of Art”
  • Revolutionary Shakespeare
  • Monsters and Ghosts
  • Eisenstein, Kluge and the Cinematography of Capital
  • Staging Capital (Opera, Theatre)
  • Brecht’s Communist Manifesto
  • Images of Marx in Painting and Sculpture
  • The Beauty of Communism
Confirmed Speakers:
  • Keynote: Boris Groys (NYU)
  • Keynote: Terrell Carver (University of Bristol)
  • Keynote: Jochen Hörisch (Universität Mannheim)
  • Keynote: Kristin Ross (NYU)
  • Ruth Sonderegger (Akademe der Bildenden Künste, Wien)
  • Sven Lütticken (Vrije Universiteit, Amsterdam)
  • Kati Röttger (Universiteit van Amsterdam)
  • Josef Früchtl (Universiteit van Amsterdam)
  • Helmar Schramm (Freie Universität, Berlin)
  • Clint Burnham (Simon Fraser University, Vancouver)
  • Gary Teeple (Simon Fraser University, Vancouver)
Confirmed Artists:
  • Rainer Ganahl Phil Collins Zachary Formwalt Milena Bonilla Organising Committee:
  • Nathaniel Boyd (Jan Van Eyck Academie)
  • Samir Gandesha (Simon Fraser University)
  • Johan Hartle (Universiteit van Amsterdam)
  • Daniel Hartley (Justus-Liebig Universität, Giessen)
Partners:
  • Universiteit van Amsterdam, Afdeling Wijsbegeerte
  • Simon Fraser University, Vancouver, Institute of the Humanities
  • Jan van Eyck Academie, Maastricht
  • Stedelijk Museum, Amsterdam
  • Goethe Institut/Amsterdam
  • Amsterdam School for Cultural Analysis
  • Duitsland Instituut, Amsterdam
The conference fees will be:
  • 25 Euros for students/unwaged participants and
  • 55 Euros for waged participants
Please send your abstract (max. 500 words) including information about institutional affiliation and field of scholarship before 31 January 2012 to: mail@marxandtheaesthetic.org
21.6.11

Author Insults

'Nothing but obscenities'
Oscar Wilde
Flavorwire have compiled a list of the '30 harshest author-on-author insults in history'. Here are just a few:

Friedrich Nietzsche on Dante Alighieri:
“A hyena that wrote poetry on tombs.”

Vladimir Nabokov on Fyodor Dostoevsky:
“Dostoevky’s lack of taste, his monotonous dealings with persons suffering with pre-Freudian complexes, the way he has of wallowing in the tragic misadventures of human dignity — all this is difficult to admire.”

Virginia Woolf on Aldous Huxley:
“All raw, uncooked, protesting.”

Joseph Conrad on D.H. Lawrence:
“Filth. Nothing but obscenities.”

Vladimir Nabokov on Joseph Conrad:
“I cannot abide Conrad’s souvenir shop style and bottled ships and shell necklaces of romanticist cliches.”

Dylan Thomas on Rudyard Kipling:
“Mr Kipling … stands for everything in this cankered world which I would wish were otherwise.”

William Faulkner on Ernest Hemingway:
“He has never been known to use a word that might send a reader to the dictionary.”

Oscar Wilde on Alexander Pope:
“There are two ways of disliking poetry; one way is to dislike it, the other is to read Pope.”

Truman Capote on Jack Kerouac:
“That’s not writing, that’s typing.”

Virginia Woolf on James Joyce:
“[Ulysses is] the work of a queasy undergraduate scratching his pimples.”

[Read More]

A. N. Wilson, Dante in Love

Can Dante appeal to the masses?
In a recent review for The Guardian, Andrew Motion on the weaknesses and the strengths of A. N. Wilson's new book, Dante in Love [Read More]
18.6.11

Lars Iyer on Writing, Reading and Thinking

Writing the End Times
Lars Iyers discusses his recent book, Spurious, at HowTheLightGetsIn 2011. He talks about the anonymity of the blogging world, messianism, the disappointments of contemporary life, and reads an extract from his book. His reading captures the tone of the book brilliantly. The session ends with a series of questions from the audience (link via Ready Steady Book). [Watch]

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1.5.11

Dante on Pleasure and Pain

An excerpt from Purgatorio
Dante Alighieri
As Dante and Virgil begin their ascent of the mountain, a spirit keeps them listening for three hours - although it appears only moments have passed:
When one of our faculties is given over
to pleasure or to pain,
our soul will focus on that alone

and seem to pay no mind to any of its other powers—
revealing the errors in the doctrine that maintains
among other souls within us one is more aflame.

And therefore when we see or hear a thing
that concentrates the soul,
time passes and we're not aware of it,

for the faculty that hears the passing time
is not the one that holds the soul intent:
the one that hears is bound, the other free.

This I truly understood,
listening to that spirit in amazement,
for the sun had already climbed fifty degrees

Dante Alighieri, Purgatorio, IV, 1-15
The Divine Comedy
Translated by Jean Hollander & Robert Hollander

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21.3.11

Dante Alighieri, La Vita Nuova

Steve Donoghue reviews David Slavitt's new translation
Dante Alighieri, La Vita Nuova
trans. David Slavitt (2011)
As Harvard University Press publishes a new edition of Dante's classic work, The Quarterly Conversation discusses its biographical significance:
Dante met his Muse in Florence in 1274 when he was nine and the lady in question, his famous Beatrice (Bice Portinari), was eight. A decade later finds Dante writing and circulating his earliest known sonnets, all steeped in the exceedingly mannered medieval culture of courtly love, with its byzantine rationales and its fantastic avoidance of directness. In 1283 our young poet met Beatrice again, and in the same year he met and was befriended by an older and more seasoned poet named Guido Cavalcanti, and some essential element in Dante’s genius was ignited. That same year saw the production of the verses that would eventually become the foundation of Dante’s strangest, most personal, and most sublime work, La Vita Nuova, a sequence of shorter poems and longer canzoniere that nominally concentrates on the poet’s abiding fascinating with Beatrice, his grief at her death in 1290, and his tremulous attempts to take some kind of comfort from life in the aftermath of her passing. Dante formally composed the 31 poems of the Vita Nuova in the early 1290s as part of a vibrant conversation between himself and a group of like-minded poets, foremost of whom was Cavalcanti and all of whom were interested in the inner waves and tides, what a later age would call the psychology, of love itself.

It was a private conversation. The Vita Nuova was never intended for a general audience. Rather, it was polished, circulated, and discussed mainly among that group of like-minded poets and select readers among the nobility. It was a deeply traditional work in is precepts and preoccupations, in its manner, but it’s also a trailblazing thing, written in Italian rather than Latin and turning regularly to gaze upon itself in a way scarcely any love poetry had since Catullus. Dante presents the reader first with the narrative setting of each poem, then with the poem itself, and then, remarkably, with his own section-by-section breakdown of the poem the reader just read. In Dante’s own time and circle, those breakdowns were part of a new, fresh kind of poetry discussion, absolutely thrilling to those participating in it. To later centuries, secure in the fuller expressions of the poetic tradition Dante helped to create, those breakdowns seem baffling. The poetry of the Vita Nuova is so strange, mystical, and heartfelt that the work has devoted adherents who assert its superiority even over Dante’s later masterpiece, the Commedia, but the other things going on alongside the poetry have driven more than one of those devotees to despair. [Read more]

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