There are Monsters Ahead

Mostly unread fiction on these shelves, all monsters exceeding five-hundred pages; some philosophy, or philosophical anthropology in Blumenberg’s case. Tolstoy is missing as is my almost complete set of Heinemann’s Anthony Powell, and two huge Arno Schmidt editions. These are all in my future and the shelves that excite me most, rabbit-holes of discovery that hold in reserve so much promise and mystery.

There are a few novels missing that I’d like to read: William Gaddis’ The Recognitions, another attempt at Infinite Jest, Pynchon, Carlos Fuentes’ Terra Nostra, possibly Louis Armand’s The Combinations, and Cáo Xuěqín’s novel, Grossman’s Life and Fate, Lessing’s space fiction novels. Ever curious about Richardson’s Clarissa, but I don’t think I could sustain myself through its entirety.

The Self-nourishment of the Soul

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“Reading as a cultural act – and especially as a philosophical practice – culminates in study. Study is a learned set of techniques and strategies implemented in order to acquire and master a given knowledge in a given discipline, and is a highly defined and regulated practice. But it is also an ‘idea’ and ‘ideal’, which has defined for centuries the aims and scope of Western culture, so much so that in the Middle Ages the term studium defined the university itself.”

“. . . Agamben refers then to the etymology of studium – from the root st- or sp-, indicating an impact or collision and the deriving shock – which it shares with ‘stupefy’ but also with ‘stupid’: lost, stupefied and stunned, the studioso remains unable to grasp and absorb the amazing amount of stimuli striking him, and is at the same time unwilling to take leave of them. On the other hand, the messianic nature of study incessantly drives it towards completion, towards parousia, and this polarity between interminability and completion constitutes the ‘rhythm’ of study: a succession of stupor and lucidity, discovery and bewilderment, passion and action.”

“Unlike the classical figure of the ‘saintly scholar’ lionised by tradition, these students [as found in Kafka, Walser and Melville’s Bartleby] are ‘failures’, and as such they undermine the whole construct of cultural transmission and legitimacy. In Bartleby, however, there occurs the messianic reversal, whereby the messianic polarity of study is surpassed, or better deactivated: Bartleby, who for Agamben represents ‘pure potentiality’, is a scrivener who has ceased to write, and thus his gesture represents a potential that does not precede but follows its act. This ‘liberated’ potential frees study of its melancholy and returns it to its truest nature, which is not the work, but rather inspiration, ‘the self-nourishment of the soul’.”

Agamben’s Philosophical Lineage, edited by Adam Kotsko and Carlo Salzani.

The Miracle of Miracles

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“Is not the sum of your actual experience taken at this moment and added together an utter chaos? The strains of my voice, the lights and shades inside the room and out, the murmur of the wind, the ticking of the clock, the various organic feelings you may happen individually to possess, do these make a whole at all? Is it not the only condition of your mental sanity in the midst of them that most of them should become nonexistent for you, and that a few others–the sounds, I hope, which I am uttering–should evoke from places in your memory, that have nothing to do with this scene, associates fitted to combine with them in what we call a rational train of thought–rational because it leads to a conclusion we have some organ to appreciate. We have no organ or faculty to appreciate the simply given order. The real world as it is given this moment is the sum total of all its beings and events now.
But can we think of such a sum? Can we realise for an instant what a cross-section of all existence at a definite point in time would be? While I talk and the flies buzz, a sea-gull catches a fish at the mouth of the Amazon, a tree falls in the Adirondack wilderness, a man sneezes in Germany, a horse dies in Tartary, and twins are born in France. what does that mean? Does the contemporaneity of these events with each other and with a million more as disjointed as they form a rational bond between them, and unite into anything that means for us a world? Yet just such a collateral contemporaneity, and nothing else, is the real order of the world. It is an order with which we have nothing to do but to get way from it as fast as possible.”

William James, Principles of Psychology, 862-863

Fifty Works of English Literature We Could Do Without by Brophy, Levey and Osborne

The value we ascribe to a literary work is as much an effect of its continued circulation in contemporary culture as its artistry. I wish books like Fifty Works of English Literature We Could Do Without were more common, providing productive criticism of works whose value may be overstated. Negative criticism can be destructive but done with discernment contributes much that is useful.

Brigid Brophy, Michael Levey and Charles Osborne are not in the least bit awed by the ‘greatness’ of any writer and for the most part don’t fall into the object-subject confusion that devils a lot of criticism of canonical writers. No living writers were chosen for their scrutiny (back when the book was published in 1967) so they can also be forgiven for the cold-bloodedness and insensitivity of the criticism. It is perhaps only readers at risk of being torn away from favourite works by cool and intelligent appraisal that risk hurt feelings.

I laughed aloud at the suggestion that Hemingway be recognised only as “a footnote to the minor art of Gertrude Stein, an appendix to the biography of the great novelist Scott Fitzgerald,” as posterity seems to be granting The Big Man that status anyway. I enjoyed the butchery of Melville as “an annotator and labeller” and agreed wholeheartedly that, ” we could easily do without the entire oeuvre of William Faulkner”.

Delicately I agreed with much of the TS Eliot appraisal, even chuckling at this footnote:

General Note. It may be that the means whereby T. S. Eliot prevailed upon the world to mistake him for a major poet was the simple but efficient confidence trick of deliberately entitling one or two of his verses, as though thereby to differentiate them from the rest, ‘Minor Poems’.

I saved until the end witnessing Woolf’s To the Lighthouse being dragged to the abattoir:

But what is the artistic achievement of reducing human experience to the gossipy level of the shallowest layer of consciousness? We are all conducting Virginia Woolf novels inside ourselves all day long, thinking how the sunset clouds look like crumbling cheese, wondering why the dinner party guests don’t go, puzzling about children growing up, noticing for the first time the colour of a bus ticket. This famed sensitivity is everyone’s birthright; and probably Virginia Woolf was applauded by those who were delighted to find literary expression of their own commonplace associations. To have those put in a book and called a novel . . . Only dots can do justice to their delight.

I’ll argue that Woolf’s method of immersing us in her character’s minds went further than gossip. There are nuances that the critics here seem to miss or ignore; Woolf’s voice offers a fluidity that gives a seamless quality to the stitching together of many different perspectives. The same argument is made of jazz, that it is pure ornamentation without any inward beauty. Nevertheless there are limitations to Woolf’s method and the argument sends me back to To The Lighthouse to think further, which is the value of such a book (even when almost 50 years old). In today’s sensitive environment though it ought to come with a health warning.

A Bibliography of Boredom

This afternoon I reread the passage in The Magic Mountain in which Thomas Mann expounds on the nature of boredom.  Lars Svendsen in A Philosophy of Boredom asks, “What is the difference between profound boredom and depression?” concluding that there is considerable overlap.

Thinking about how various thinkers have dealt with boredom led me to scribbling a bibliography for a study on the subject, which I thought I’d share here. All of these works deal to a greater or lesser extent with the concept of boredom:

  1. Boredom: The Literary History of a State of Mind – Patricia Meyer Spacks
  2. In Praise of Boredom (from On Grief and Reason) – Joseph Brodsky
  3. Boredom is a major preoccupation in much of Herman Melville’s work
  4. Being and Time – Martin Heidegger (on the theme of profound boredom)
  5. The Conquest of Happiness – Bertrand Russell
  6. The themes of boredom and  waiting are dominant in the novels of Marguerite Duras, notably Moderato Cantabile (which is brilliant and you should read anyway.)
  7. The Voyage Out – Virgina Woolf (fascinating exploration of the textual use of boredom)
  8. Experience Without Qualities: Boredom and Modernity – Elizabeth Goodstein
  9. Anatomy of Melancholy – Robert Burton
  10. A Philosophy of Boredom – Lars Svendsen
  11. Boredom: A Lively History – Peter Toohey
  12. Beyond Boredom and Anxiety – Mihály Csíkszentmihályi

I realise there is an extensive literature of the phenomenon of boredom, many of which I have not included. I came cross Lee Rourke’s top 10 books about boredom. Please feel free to add any titles in the comments section.