Tag Archives: Gabriel Josipovici

Sunday Notes

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In 100 Days, Gabriel Josipovici, approaching his eightieth year, writes of trying to resist his innate sense of immortality, to be able to approach the inevitability of death with equanimity. It is, I suppose, the only way to contemplate the fact of death, our conspiracy to keep it unconscious a first and necessary line of defence.

Today, prompted by reading Karl One Knausgaard’s The Morning Star, I consulted the tables of life expectancy in England. Unless I get seriously ill or die in an accident I will experience roughly twenty-five more birthdays. Time enough maybe for another couple of thousand books though I do sometimes wonder what I miss when huddled in a fortress of literature. The Morning Star is infuriating and compelling in equal part. It ends with an extraordinary essay that gave me a sense that I should read the whole book again after carefully rereading the essay. I looked up some reviews and learnt that it may have been added as an afterthought and that The Morning Star is the first of a series.

In his novel, Knausgaard refers to a three-volume treatise on death, The Realm of the Dead: A World History, by Olav O. Aukrust. If it exists, it is not translated into English. It is a sufficiently compelling area of study for me to turn to online sources to order Philippe Aries’ The Hour of Our Death, recommended by Daniel, Thomas Laquer’s well-reviewed The Work of the Dead, and successfully look for my unread copy of Robert Pogue Harrison’s Dominion of the Dead (thanks, Steve).

This week I bought Bruce Kirmmse’s new translation of Kierkegaard’s Fear and Trembling and his earlier translation of The Lily of the Field and the Bird of the Air, both also prompted by The Morning Star. In London I also picked up a copy of Vladimir Sorokin’s Day of the Oprichnik, Carolyn Forché’s In the Lateness of the World (primarily for the poem Museum of Stones, but there are several others of interest), Peter Handke’s newly translated essay collection: Quiet Places, and a second-hand copy of William Faulkner’s As I Lay Dying.

Sunday Notes

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This week I wrote into my current notebook something that Samuel Beckett is purported to have said in a 1961 interview with Tom Driver: “To find a form that accommodates the mess, that is the task of the artist now.” Beckett, Joyce, Woolf, each exemplified the search for a form that gestures to a reality that exists beyonds the limits of language. Are there contemporary writers that have an interest in questioning and transcending these boundaries?

Where is the fiction with something serious to say, that reveals what cannot be spoken, in a world of omnipresent data and the incessant chattering of ill-informed charlatans? I find assurance in some of the happy melancholy of Jon Fosse, Peter Handke, Gabriel Josipovici, Friederike Mayröcker, and Gerald Murnane, but I cannot help but think that finding new forms to accommodate the mess may no longer be taking place in books.

I’ve been immersed in Beckett, directly and through Andy Wimbush’s Still: Samuel Beckett’s Quietism. At these times I wonder why I stray too far away from my old chestnuts. I could happily spend the time I have available with my tutelary spirits, but for the old rogue of curiosity.

More time than worthwhile was spent reading multiple news sources to comprehend the situation in Ukraine. It serves merely to emphasise the death of investigative reporting and intelligent analysis. I read, with bored compulsion, half of John Calder’s The Garden of Eros, about the goings-on in the post-war Paris literary scene.

In the post this week: Wittgenstein’s Secret Diaries: Semiotic Writing in Cryptography by Dinda L. Gorlée, preparation perhaps for the publication of the first translation into English of Wittgenstein’s Private Notebooks: 1914-1916 later in the year.

Sunday Notes

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This week I abandoned seven paperback books, all non-fiction, by leaving them on a series of trains, to be found, I hope, by curious readers, diverting their reading down unexpected paths.

When acquiring books that are not novels I’m learning that I must read them soon after their acquisition. Such purchases are often driven by whimsy, perhaps sparked by a conversation on In Our Time or some article read in a journal or news piece, or by appreciating when reading a novel that I could understand better, for example, the Byzantine empire, or the Polish-Lithuanian Commonwealth. Such momentary fascinations often fade, leaving unread books in my library, a breadcrumb trail of once heated, now cooled passions.

In this unholy spirit I’ve been vacillating over Sarah Ruden’s translation of The Gospels. It might make a fine companion to a small shelf of modern, partly-read, lucid translations of the Bible.

I almost bought Rob Doyle’s Autobibliography, including it in a small pile to take to the tills before replacing it on the table. In it he writes, “When I think about Bolaño . . . invariably I find my way to the conclusion that what I’m primarily in it for is friendship. That may sound corny, but there is no word that better conveys how I experience my relationship to his books.” I understand the sentiment and could say the same of writers like Gabriel Josipovici, Anthony Rudolf, or Annie Ernaux.

The only book I read through this week is Ellis Sharp’s Lamees Najim. The tension of the title is resolved in the final sentence. The book is the antecedent to Sharp’s equally compelling Twenty-Twenty.

Rereading and George Eliot

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Inevitably, perhaps, distraction came during Book 3 of The Iliad. To admire dedicated rereaders, as I do, is insufficient inducement to compel me to turn to an old favourite again, not often enough to make me a Nabokovian good reader; “A good reader, a major reader, an active and creative reader is a rereader.” I shall settle for dilettante reader status for now and promise to try better. Ellis Sharp’s Twenty-Twenty kept whispering my name, linked in my mind to Gabriel Josipovici’s 100 Days, both of which Steve listed as his favourite books of last year. I’ve been dipping again into the latter, rereading with great pleasure.

This afternoon I went to a bookshop to buy George Eliot’s Scenes of Clerical Life. Before adopting her nom de plume, Eliot taught herself Latin and spent a decade translating Spinoza’s Ethics, the first translation into English, unfortunately not published in her lifetime. Only after completing this project did she turn to writing fiction, Scenes being her first published collection of stories.

In a letter to Dr. Payne in 1876 Eliot wrote, “My writing is simply a set of experiments in life—an endeavour to see what our thought and emotion may be capable of—what stores of motive. . . give promise of a better after which we may strive to keep hold of as something more sure than shifting theory.” I am fascinated to explore how Eliot’s ideas found expression in her fiction. Clare Carlisle, in an interview, argued that Eliot is a philosophical novelist. My plan is to trace Eliot’s thinking through the fiction. This will, of course, involve rereading Middlemarch as I progress chronologically, if I am able to resist the distractions of a library with over six-hundred unread books.

The Physical Pleasures of Dancing and Writing

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Perhaps one reason why both [Virginia Woolf and T. S. Eliot] of them were able to go on writing so extraordinarily well was that, despite the views they held and the bundle of prejudices they, like all of us, carried with them, they remained close to the child and the adolescent in themselves, ever responsive to the physical pleasures of dancing and writing.

Gabriel Josipovici, Eliot in His Letters, from The Teller and the Tale