Amazed Contemplation

Kind met doodshoofd (Vanitas), Simon van de Passe, after Crispijn van de Passe (I), 1612

The last days of dear old winter. Much of this year spent in a haze, reading little but well.

I read Yiyun Li’s Dear Friend, from My Life I Write to You in Your Life, a remarkably fine and wise contemplation of self-knowledge and the abyss of depression. Much of this explores the reduction of the human. The book also echoed a sentence I once transcribed from an attempt to read Hegel: This release of itself from the form of its own self is the highest freedom. That reading of Hegel resisted coherence, but that sentence, a coalescence of poetry and philosophy cut so deep I have transferred it from notebook to notebook.

The Vast Extent by Lavinia Greenlaw plays with light and attentiveness. I entered the aura of the text and did not want to leave. It is an extraordinary work that slips away from genre and definition. It works on the edge of autobiography but never quite removes the mask.

Spinoza looms over this year’s reading following my fascinated scrutiny of George Eliot’s translation of Ethics. I’m slowly reading Eliot’s Journals. Unlike Woolf’s diaries, these are economic, writing that subtracts ornament and distraction, but remains somehow rich and expressive.

Thoughts on Clarice Lispector’s The Passion According to G. H.

To escape the neutral, I had long since forsaken the being for the persona, for the human mask. When I humanized myself, I’d freed myself from the desert.

I’d freed myself from the desert, yes, but had also lost it! and also lost the forests, and lost the air, and lost the embryo inside me.

The mask—humanisation—that we put on to help us elude the harshness of reality. A personal encounter with a cockroach inside the wardrobe of her former maid provokes a profund reflection on originary existence that exceeds humanity. The year opens thus: with The Passion According to G. H. by Clarice Lispector. This is no Metamorphosis. Lispector’s narrator is not transformed but ritually ingests a part of the cockroach’s body.

The demonic precedes the human. And the person who sees that presentness burns as if seeing the God. Prehuman divine life is of a presentness that burns.

This exploration of the prehuman and divine in Lispector’s narrative echoes themes in Spinoza’s Ethics, particularly as interpreted by Clare Carlisle. This is the conflation of God and Nature that Carlisle addresses in Spinoza’s Religion:

When Spinoza identifies Nature with God, however, this conception of Nature must be expanded, beyond consciousness and extension, to comprise the infinity of attributes which, he declares, belong to God. Spinoza offers Natura naturans as, so to speak, an alternative name of God. This divine name works to free the concept of God from the cultural baggage-particularly the anthropomorphic and moralising connotations-it had acquired over many centuries.

Lispector’s assessment of humanity through G. H. is not without hope, but as Spinoza writes in Ethics: “The emotions of hope and fear cannot in themselves be good.” We are steeped in anthropomorphism and fake morality, which inhibits the emergence of a clear understanding of what it is to be human.

Lispector’s The Passion According to G. H. is best ingested slowly. It is a fine start to this year’s reading, but I do not wish to end the consequent introspective mood that it provoked. I read Ronald W. Sousa’s translation and will remain with the book in Idra Novey’s translation.

Emily Dickinson shares Lispector’s fervent interest in the relationship between Nature and the God, conceptions aligned with my limited understanding of Baruch Spinoza. As I’ve only dipped into Ethics, and read Spinoza only through Clare Carlise, an amusing project might be to combine my rereading of Dickinson and continued reading of Passion with George Eliot’s translation of Ethics, which may lead into Daniel Deronda and Clare Carlisle’s The Marriage Question.

My Year in Reading 2023

At the beginning of Chapter XI in the second volume of Laurence Sterne’s Tristram Shandy he writes, “Writing, when properly managed (as you may be sure I think mine is) is but a different name for conversation.” I’ve derived much satisfaction in reading Tristram Shandy this year with a growing sense of wondering admiration. Though I’ve restarted the book three times I don’t expect to reach the end this year. Some part of me does not wish to finish. I appear to be acquiring multiple copies of the book, less defensible than giving precious shelf space to multiple translations of Homer, Dante or Don Quixote.

When younger, Dante’s Inferno, was my desert island book, but these days I am drawn more to Purgatorio. It never grows stale. This year I loved discovering the slow stanzas of Charles Singleton’s translation of this inexhaustible work. While not perhaps my favourite, the translation and heroic notes helped me to become tuned to Purgatorio in new ways. Where once the vivid imagery and intense themes of Inferno captivated me, I find the nuanced journey through Purgatorio more compelling, particularly its exploration of redemption and moral complexity.

What delights I found in Confessions of an English Opium-Eater, as direct and subversive as anything I’ve read. It is full of humour and was perfect reading for a blissfully long, damp summer. I should never underestimate my fondness for digressive, elastic books that give off a sense of prodigious erudition. Thomas De Quincey’s The Last Days on Immanuel Kant, read in a new edition published by Sublunary Editions was equally brilliant, offering a deeply humanizing portrayal of the philosopher.

There were some modern books that greatly interested me: Natassja Martin’s brilliant In the Eye of the Wild, translated by Sophie Lewis, a heart-in-the-mouth story I read twice in a row, marvelling on each page; from Fitzcarraldo Editions, Jeremy Cooper’s Brian and Kate Briggs’ The Long Form, formidably intelligent writers, whether writing essays or fiction. I was also highly entertained listening to the audiobook of Gabriel Krauze’s Who They Was, a book I would never have read on the page, but came to my attention through the subscriber edition of Backlisted.

Good biographies are rare. Jason Baxter’s The Medieval Mind of C. S. Lewis: How Great Books Shaped a Great Mind is first class and an enjoyable introduction to that writer’s precise prose. Lewis’s The Discarded Image is revelatory in bringing to life the reliable joys to the found in mediaeval and renaissance literature.

The most puzzling book I encountered this year was rereading Cyril Connolly’s The Unquiet Grave, a pensive work of recollection. I’m not sure how this unlikely and peculiar book exists but I am delighted by its existence.

This year I’ve spent much more time reading than in conversation about books. That must always have been the case as I’ve always been lucky enough to have time to read, but there appear to be fewer places to share enthusiasms with friends who share my urgent need for books. Social channels are dispersed and inclined to lapse into hyperbole about the same few contemporary prose works.

It is some consolation that such channels provide fewer distractions, allowing more time for the sort of concentrated reading I prefer. The year began with Twelfth Night. It renewed my devotion to Shakespeare’s plays which peaked with readings of The Tragedy of Hamlet and King Lear, the latter surely the most perfect form of words devised for such purpose. I intend to continue reading the other works in no particular order, as whimsy dictates.

The Art of Failure

Umberto Eco called translation, “the art of failure”, after all, didn’t he? And fail we must, with every syllable, insofar as the fact that we’re changing it all means, you know, that we’re changing it – but far better one great actor’s interpretation of Hamlet than never to see it performed even a single astonishing, imperfect time.

—Daniel Hahn (Catching Fire: A Translation Diary)

It is not always a lack of culture that lets down modern translations. Many translators work in material conditions which condemn them to producing poor drudgework, however competent and gifted they may in fact be. It is very hard to produce satisfactory literary translations while trying to live from them . . . A good translation is at one and the same time a labour of love and a luxury good. To translate is to pursue a passion (at times a costly one!); it rarely becomes a profitable activity.

—Simon Leys (The Hall of Uselesness)

Ay, there’s the rub! Read different translations of Proust, of War and Peace, of Cervantes, rather than not to read at all. But why read translations when the original is not Proust, not a masterpiece? I think of this a lot. Unless on those rare occasions that the translation is superior to the original (claimed of Moncrieff’s Proust and Baudelaire’s Poe)

Self-Haunted

This character or ghost – having stripped himself of all now impossible futures, thus stripping off all now impossible future selves, and recognising belatedly that in doing so he has accidentally stripped out the possible self he believed himself to have inhabited prior to and during the act of stripping – now realises that he must begin to act from a place of maximum self-haunting: that is, he clearly has no existence except as the ghost of all the now impossible hauntings of himself which previously provided him with the sense of self itself. Since he has no self, this decision must be taken without knowing.

—M. John Harrison (Wish I Was Here)