It might be that Milan Kundera’s Testaments Betrayed: An Essay in Nine Parts is one of the best books I have read on the art of the novel. I pause at the word “read,” which feels inadequate because I immerse myself. I devour. I use the term “might” as I will follow with Kundera’s other explorations The Art of the Novel, The Curtain and Encounter, and perhaps these will be even better, surely better than similar investigations by David Lodge, EM Forster or James Wood, and at home with Rita Felski’s unforgettable Uses of Literature.

A fortnight’s medication has imbued my reading of Testaments Betrayed with a somnolent quality, a few pages separated from the others by the necessity of a few moment’s sleep. Testaments Betrayed can be read this way without loss of understanding. As Kundera writes of Nietzsche, his is a composition that is “maximally articulated” and “maximally  unified” without filler or weak passages.

Testaments Betrayed is also one of the better books I’ve read on the art of musical composition, not a match for Adorno’s essays on modern music, but stimulating nevertheless. I read a few pages and then feel compelled to listen to the piece of Janacek or Stravinsky that Kundera is addressing. It has also sent me back to Adorno’s essays.

A friend asked this week why I still read Adorno, what relevance I still find in his work. I hadn’t even thought that people might no longer read Adorno. I’ve mentioned him reasonably often on this blog, especially in my post about his cultural criticism. Minima Moralia is a supremely important work to me, to the extent that my friend nox.rpm and I talked seriously about devoting a blog just to its exploration.

I might devote a separate post, or several to Adorno (or might not: I lack the grounding in either philosophy or sociology), but two aspects struck me most immediately when asked this question: across an extraordinary range of subjects, Adorno always wrote with such coherence. He was one of the few thinkers of his age, or ours, that retreated from Marxism-socialism, and yet still considered lucidly the nature of a post-capitalist society. But he also understood the poison that lies at the core of humanity, that potential within any one us to either destroy others, or ignore their destruction. And yet, somehow, most of us, we go on.