Month: October 2008

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Saxifrage is my flower that splits the rocks :: Saddy Halloween

There is a delicate form of the empirical which identifies itself so intimately with the object that it thereby becomes theory.

— Goethe

On the outskirts of every agony sits some observant fellow who points.

— Virginia Woolf, The Waves

I have lost some friends by death … others through the sheer inability to cross the street.

— Virginia Woolf, The Waves

. . . the louder he talked of his honor, the faster we counted our spoons.

— Ralph Waldo Emerson, The Conduct of Life, “Worship”

The artist is always involved in writing a detailed history of the future because he is the only person aware of the nature of the present.

— Wyndham Lewis

…the image is the drawbridge which allows unconscious energies to be scattered on the surrounding meadows.

— Frantz Fanon, The Wretched of the Earth

Pictures of perfection as you know make me sick and wicked.

— Jane Austen, Letter to Fanny Knight, 22-25 March (1817)

Architecture in general is frozen music.

— Friedrich von Schelling, Philosophie der Kunst

Men make their own history, but they do not make it just as they please: they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.

— Karl Marx, The Eighteenth Brumaire of Louis Bonaparte

I can resist everything except temptation.

— Oscar Wilde, Lady Windermere’s Fan

Note how democratic is the earth. Today a respectable married couple sleeps on the same bit of ground that yesterday suffered a couple living in sin. Tomorrow a priest may sleep there, then a murderer, then a blacksmith, then a poet; and, like shipwrecked persons whose lifeboat has delivered them safely to shore, they will bless this bit of ground, for it gives them the illusion of security.

— Machado de Assis, Memórias Póstumas de Brás Cubas

The more intense an individual’s concern with power over things, the more will things dominate him, the more will he lack any genuine individual traits, and the more will his mind be transformed into an automaton of formalized reason.

— Max Horkheimer, Eclipse of Reason

Therefore I have undertaken this work … not for the sake of speaking with authority about what I know but rather to know these subjects by speaking of them with reverence.

— St. Augustine, De Civitate Dei [City of God]

Outside of a dog, a book is a man’s best friend. Inside of a dog, it’s too dark to read.

— Groucho Marx

Sit Jessica. See how the floor of heaven
Is inlaid with patines of bright gold.

— William Shakespeare, Merchant of Venice

Give me a place to stand and I will move the world.

— Archimedes

There’s many a best-seller that could have been prevented by a good teacher.

— Flannery O’Connor, Mystery and Manners

Power especially proves itself to itself by the singular abuse which consists in crowning some absurdity with the laurels of success, thereby insulting genius, the only strength which power can never attain. The promotion of Caligula’s horse, that imperial farce, has enjoyed an almost unbroken run.

— Honoré de Balzac, Splendeurs et misères des courtisanes [A Harlot High and Low]

One man is king only because other men stand in the relation of subjects to him. They, on the contrary, imagine that they are subjects because he is king.

— Karl Marx, Capital

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Book Review :: Fiction and the Weave of Life :: John Gibson

John Gibson, Fiction and the Weave of Life, Oxford University Press, 2007, ISBN 9780199299522.

Reviewed by Frank B. Farrell, Purchase College, State University of New York

Analytic philosophy of literature and deconstructionist thought make strange bedfellows, but they join in making matters difficult for the literary humanist. The analytic philosopher, using investigations regarding truth, reference, meaning, knowledge, justification, and the like will press toward a conclusion that literary fiction cannot be about the world and cannot give us knowledge of it. From quite different considerations, in emphasizing textuality and in supposedly undermining notions of representation and truth, the postmodern thinker concludes that literary fictions do not gain their significance through the ways they link up with a non-textual world beyond them. In contrast, the literary humanist wishes to argue that literature involves a cognitive engagement with the world, in ways that matter to our living out our lives as humans. John Gibson wants to give a strong defense of that claim, while at the same time granting considerable strength to the views of the humanist’s opponents.

Gibson is a philosopher of admirable clarity whose discussions contrast favorably with so much work in literary and cultural studies that seems to have little sense of what an argument is. At each point in his presentation, the reader knows just what move is being made in the debate. Gibson requires of his account that it satisfy two conditions at once. First, it should demonstrate that fiction has worldly import and illuminates reality, in a robust sense. Second, it should allow that the fictive stance we take toward literature is different in kind from the kind of stances we take toward linguistic sequences that purport to be assertions about how matters stand in the world. That is, the admirable effect produced by literature must be internal to what makes it function as the special kind of thing it is. One approach might be to challenge the analytic philosopher on what is meant by knowledge; perhaps there are models of what it is to grasp what the world is like that will apply better to fiction than the models now typically imported from philosophy. Gibson, while allowing that possibility, importantly decides to pursue a different strategy. He will grant the skeptic his claim that if fiction is somehow to be about the world, it will not be so in a manner that can be explained through the idea of knowledge. But then how can one prevent the text from becoming an isolationist realm, without tie lines to reality?

Continue reading →

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Glimmer of a myriad lost sensations

It was a fine day, I felt well rested, not at all weak. I was happy, or rather in high spirits. The air was calm and warm, but I took my shawl anyway, so that I might ask someone to carry it and thereby strike up a new acquaintance. I have mentioned that the park adjoins our terrace, so I got there in no time. I walked into its shade with a sense of rapture. The air was luminous. The cassias, which flower long before they come into leaf, gave off a sweet scent — or perhaps it emanated from everywhere, that light, unfamiliar smell which seemed to enter into me by all my senses and filled me with a feeling of exaltation. I was breathing more easily, walking with a lighter step. I did have to sit down on the first bench, but I was more intoxicated, more dazzled than tired. I looked around. The shadows were light and fleeting; they didn’t fall on the ground, they barely skimmed it. O light! I listened. What could I hear? Nothing, everything; every sound amused me. I remember a shrub whose bark, from a distance, seemed to have such a strange texture that I had to get up to go over and feel it. My touch was a caress, it filled me with rapture. I remember . . . was this finally the morning when I was to be reborn?

I had forgotten I was alone; I sat there, waiting for nothing, oblivious of the time. Until that day, it seemed to me, I had felt so little and thought so much, and I was astonished to find that my sensations were becoming as strong as my thoughts. I say ‘it seemed to me’, for from the depths of my early childhood the glimmer of a myriad lost sensations was re-emerging. With my new-found awareness of my own senses I was able to recognize them, albeit tentatively. Yes, as my senses awoke, they rediscovered a whole history, reconstructed a whole past life. They were alive! Alive! They had never ceased to live but throughout my years of study had led a secret, latent existence.

I met no one that day, and I was glad of it. I took out of my pocket a small edition of Homer which I hadn’t opened since I had left Marseille, reread three lines of the Odyssey, learned them by heart, then, finding enough to nourish me in their rhythm, savoured them at my leisure. I shut the book and sat there trembling, more alive than I thought possible, my spirit drowsy with happiness . . .

– André Gide, The Immoralist

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Alas, I had started to love life

I came back, bent over, found the clot, picked it up with a piece of straw and placed it in my handkerchief. I looked at it. It was a nasty dark colour, almost black, sticky and horrible . . . I thought of Bachir’s beautiful, glistening blood . . . And suddenly I felt a wish, a desire, more pressing and imperious than anything I had ever felt before, to live! I want to live. I want to live. I clenched my teeth, my fists, concentrated my whole being into this wild, desperate drive towards existence.

– André Gide, The Immoralist

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Body Over Mind

I am going to talk at some length about my body. I am going to talk about it so much that you will think at first that I am neglecting the mind entirely. The omission is quite intentional; it is how it was. I don’t have the strength the lead a dual life, I said to myself. I’ll think about the life of the mind later, when I’m feeling better.

— André Gide, The Immoralist

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“All the delights of the earth” :: A Lover’s Discourse

“All the delights of the earth”

comblement / fulfillment

The subject insistently posits the desire and the possibility of a complete satisfaction of the desire implicated in the amorous relation and of a perfect and virtually eternal success of this relation: paradisiac image of the Sovereign Good, to given and to be received.

  1. “Now, take all the delights of the earth, melt them into one single delight, and cast it entire into a single man — all this will be as nothing to the delight of which I speak” <Ruysbroeck>. Thus fulfillment is a precipitation: something is condensed, streams over me, strikes me like a lightning bolt. What is it which fills me in this fashion? A totality? No. Something that, starting from totality, actually exceeds it: a totality without remainder, a summa without exception, a site with nothing adjacent (“my soul is not only filled, but runs over” <Ruysbroeck>). I fulfill (I am fulfilled), I accumulate, but I do not abide by the level of lack; I produce an excess, and it is in this excess that the fulfillment occurs (the excessive is the realm, the system of the Image-repertoire: once I am no longer within the excessive, I feel frustrated; for me, enough means not enough): at last I know that state in which “delight exceeds the possibilities envisioned by desire.” A miracle: leaving all “satisfaction” behind, neither satiated nor drunk (saoul, in French), I pass beyond the limits of satiety <ETYMOLOGY: Satis (enough), in both “satisfaction” and “saoul” (satullus).>, and instead of finding disgust, nausea or even drunkenness, I discover . . . Coincedence. Excess has led me to proportion; I adhere to the image, our proportions are the same: exactitude, accuracy, music: I am through with not enough. Henceforth I live in the definitive assumption of the Image-repertoire, its triumph.
    *
    Fulfillments: they are not spoken — so that, eroneously, the amorous relation seems reduced to a long complaint. This is because, if it is inconsistent to express suffering badly, on the other hand, with regard to happiness, it would seem culpable to spoil its expression: the ego discourses only when it is hurt; when I am fulfilled or remember having been so, language seems pusillanimous: I am transported, beyond language, i.e., beyond the mediocre, beyond the general: “There occurs an encounter which is intolerable, on account of the joy within it, and sometimes man is thereby reduced to nothing; this is what I call the transport. The transport is the joy of which one cannot speak” <Ruysbroeck>.
  2. In reality, it is unimportant that I have no likelihood of being really fulfilled (I am quite willing for this to be the case). Only the will to fulfillment shines, indestructible, before me. By this will, I well up: I form within myself the utopia of a subject free from repression: I am this subject already. This subject is libertarian: to believe in the Sovereign Good is as insane as to believe in the Sovereign Evil <Novalis>: Heinrich von Ofterdingen is of the same philosophical stuff as Sade’s Juliette.(Fulfillment means an abolition of inheritances:  “. . . Joy has no need of heirs or of children — Joy wants itself, wants eternity, the repetition of the same things, wants everything to remain eternally the same” <Nietzsche>. The fulfilled lover has no need to write, to transmit, to reproduce.)

[From A Lover’s Discourse: Fragments by Roland Barthes, translated by Richard Howard]

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98. Noam Chomsky :: from Stuff White People Like, the book

If it were possible to dole out white sainthood, Noam Chomsky would certainly be one of the first people to receive the honor, along with Michael Stipe and Conan O’Brien.

Though Chomsky has long been a hero to white people for his work in linguistics, he entered into the rarefied air of white history with the publication of Manufacturing Consent: The Political Economy of the Mass Media (1988), co-written with Edward Herman. It is universally recognized in white culture as one of the key sources of all knowledge about the media and the power structure of the United States.

It is strongly recommended that you read this book, but remember, you do not need to read the entire book to impress white people. For maximum results with minimum effort, it is advised that you closely read one chapter and then quote directly from it whenever you are given the chance.

When you feel as though you are very comfortable with that chapter, you can move on to the advanced activity of telling a white person that they have “a rather basic understanding of Chomsky.” They will likely fight back, trying to save face by refuting your claim, but stand your ground. So long as you appear unshakable in your stance that they are wrong, they will back down. This is because deep down, white people are petrified that their understanding of cultural theorists is flawed.

Note: This method of reading a single chapter and posing as an expert will work with any theorist, the more obscure the better.

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[Lander, Christian. Stuff White People Like: The Definitive Guide to the Unique Taste of Millions. New York: Random House Trade Paperbacks. 2008.]

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I had to fight against everything: my salvation depended on myself

I didn’t believe I had tuberculosis. I preferred to attribute my first haemorrhage to a different cause. To tell the truth, I didn’t attribute it to anything at all, I avoided having to think about it, did not, in fact, think about it much, and considered myself, if not cured, then at least well on the road to recovery . . . I read the letter, I devoured the books and the pamphlets. Suddenly it became frighteningly obvious to me that I had not been looking after myself as I should. Until then I had been drifting along, trusting in the vaguest hopes. Suddenly I saw my life under attack, vilely assaulted at its very heart. An active enemy was living and breeding inside me. I could hear it, observe it, feel it. I wouldn’t beat it without a fight . . . and I added out loud, as if to convince myself more fully: it’s a matter of willpower.

I placed myself on a war footing.

Dusk was falling. I planned my strategy. For the time being, my studies would concentrate solely on my cure, my only duty was to my health. I would identify as good only those things that were salutary to me, forget, reject anything that did not contribute to my cure. By supper-time I had made resolutions concerning breathing, exercise and diet. [. . . .]

I couldn’t sleep that night, so stimulated was I by the thought of my new-found virtues. I think I had a touch of fever. I had a bottle of mineral water by the bed. I drank a glass, then another; on the third occasion, I drank straight from the bottle, emptying it on one go. I went over my new resolve in my head, as if learning a lesson: I honed my hostility, directed it at all and sundry. I had to fight against everything: my salvation depended on myself.

Finally, I saw the sky lighten; the day dawned.

It had been my vigil before the battle.

The next day was Sunday. I must confess that, prior to that, I had taken no interest in Marceline’s religious beliefs. Whether out of indifference or embarrassment, I had thought that it was none of my business; besides, I didn’t attach any importance to the matter. That day Marceline went to mass. I learned when she came back that she had prayed for me. I looked her in the eye, then, as gently as I could, said:

‘There’s no need to pray for me, Marceline.’

‘Why not?’ she asked, a little troubled.

‘I don’t like special favors.’

‘You would reject God’s help?’

‘I would have to be grateful to him. It creates obligations, and I don’t want any.’

Though we made light of it, neither of us was in any doubt about the seriousness of what we said.

‘You won’t get better on your own, my poor darling,’ she sighed.

‘Then so be it . . .’ Then, noticing her sad expression, I added, less abruptly, ‘You will help me.’

— André Gide, The Immoralist

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Knowing how to free oneself is nothing; the difficult thing is knowing how to live with that freedom

My dear friends, I knew I could rely on your loyalty. You came running to my call as I would have done to yours. Yet we have not seen each other for three years. I hope that our friendship, which has survived this absence so well, will also survive the tale I am about to tell you. For if my call seemed an urgent one, if I made you travel so far to find me, it was purely so that I might see you, and that you might listen to me. That is all I require: the chance to speak to you. For I have reached a point in my life where I can’t go on. It is not a question of weariness — I no longer understand anything. I need . . . I need to talk, as I say. Knowing how to free oneself is nothing; the difficult thing is knowing how to live with that freedom. Bear with me as I speak about myself; I am going to tell you the story of my life. I will talk plainly, with neither modesty nor pride, more plainly than if I were talking to myself. Listen to what I have to say.

— André Gide, The Immoralist

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I see the sun, I see the shade

There the hourless days slipped by. How many times during my solitude have I recalled those slow days! . . . Marceline next to me, reading, writing; me doing nothing, watching her. Oh, Marceline! . . . I watch: I see the sun, I see the shade, I see the edge of the shadow move. I have so little to think about that I observe it. I am still very weak, my breathing is laboured, everything tires me out, even reading. But what would I read? Simply existing is enough for me.

— André Gide, The Immoralist

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Nothing is more fatal to happiness than the memory of happiness

You understand, don’t you, or do I need to say it again, that I was a novice in matters of love? Perhaps it was the novelty that gave our wedding night such grace . . . For, in my memory, it is as if that first night were the only one, so much does the expectation and surprise of love add to the delicious pleasure of the experience — great love needs only a single night to express itself, and my memory insists on recalling that one night alone. It was a single moment which entwined both our souls in its laughter . . . But I believe that love reaches a certain pitch once and once only, which the soul ever after seeks in vain to surpass; that in striving to ressurect that happiness, it actually wears it out; that nothing is more fatal to happiness than the memory of happiness. Alas, I remember that night . . .

— André Gide, The Immoralist

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Flurried Humans Relieve Olympian Boredom

It seems probable that if we were never bewildered there would never be a story to tell about us; we should partake of the superior nature of the all-knowing immortals whose annals are dreadfully dull so long as flurried humans are not, for the positive relief of bored Olympians, mixed up with them.

— Henry James, from the preface to The Princess Casamassima

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The infirmity of art was the candour of affection, the grossness of pedigree the refinement of sympathy; the ugliest objects, in fact, as a general thing, were the bravest, the tenderest mementos, and, as such, figured in glass cases apart, worthy doubtless of the home, but not worthy of the temple — dedicated to the grimacing, not to the clear-faced, gods.

— Henry James, The Golden Bowl

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Then of a sudden, through this tightened circle, as at the issue of a narrow strait into the sea beyond, everything broke up, broke down, gave way, melted and mingled. Their lips sought their lips, their pressure their response and their response their pressure; with a violence that had sighed itself the next moment to the longest and deepest stillness, they passionately sealed their pledge.

— Henry James, The Golden Bowl

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Epiphanies :: James Joyce

(( I ))

[Dublin: at Sheehy’s, Belvedere Place]

Joyce – I knew you meant him. But you’re wrong about his age.
Maggie Sheehy -(leans forward to speak seriously) Why, how old is he?
Joyce – Seventy-two.
Maggie Sheehy – Is he?

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(( II ))

[Dublin: at Sheehy’s, Belvedere Place]

Fallon -(as he passes)- I was told to congratulate you especially on your performance.
Joyce – Thank you.
Blake -(after a pause) . . I’d never advise anyone to . . . O, it’s a terrible life! . . . .
Joyce – Ha.
Blake -(between puffs of smoke)- Of course . . . it looks all right from the outside . . . to those who don’t know . . . . But if you knew . . . . it’s really terrible. A bit of candle, no . . . dinner, squalid . . . . poverty. You’ve no idea simply . . . .

* Continue reading →

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Words and Expressions Commonly Misused :: Strunk and White

Many of the words and expressions listed here are not so much bad English as bad style, the commonplaces of careless writing. . . . [T]he proper correction is likely to be not the replacement of one word or set of words by another but the replacement of vague generality by definite statement.

The shape of our language is not rigid; in questions of usage we have no lawgiver whose word is final.

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Alude. Do not confuse with elude. You allude to a book; you elude a pursuer. Note, too, that allude is not synonymous with refer. An allusion is an indirect mention, a reference is a specific one.

Care less. The dismissive “I couldn’t care less” is often used with the shortened “not” mistakenly (and mysteriously) omitted: “I could care less.” The error destroys the meaning of the sentence and is careless indeed. Continue reading →

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Empty pain in anticipation :: Epicurus

Become accustomed to the belief that death is nothing to us. For all good and evil consists in sensation, but death is deprivation of sensation. And therefore a right understanding that death is nothing to us makes the mortality of life enjoyable, not because it adds to it an infinite span of time, but because it takes away the craving for immortality. For there is nothing terrible in life for the man who has truly comprehended that there is nothing terrible in not living. So that the man speaks but idly who says that he fears death not because it will be painful when it comes, but because it is painful in anticipation. For that which gives no trouble when it comes, is but an empty pain in anticipation. So death, the most terrifying of ills, is nothing to us, since so long as we exist, death is not with us; but when death comes, then we do not exist. It does not then concern either the living or the dead, since for the former it is not, and the latter are no more. [Sineokov’s italics]

— Epicurus