Proust’s Experimental Faith

“Yes that’s what she wanted, that was the purpose of her action,” my compassionate reason assured me; but I felt that, in doing so, my reason was still basing itself on the same hypothesis which it had adopted from the start. Whereas I was well aware that it was the other hypothesis which had invariably proved correct. No doubt this second hypothesis would never have been so bold as to formulate in so many words the notion that Albertine could have been on intimate terms with Mlle Vinteuil and her friend… But all the same, if, after the immense new leap which life had just caused me to make, the reality that confronted me was as novel as that which is presented to us by the discovery of a scientist, by the inquiries of an examining magistrate or the researches of a historian into the hidden aspects of a crime or a revolution, this reality, while exceeding the puny predictions of my second hypothesis, nevertheless fulfilled them. This second hypothesis was not an intellectual one, and the panic fear that had gripped me on the evening when Albertine had refused to kiss me, or the night when I had heard the sound of her window being opened, was not based upon reason. But… the fact that our intelligence is not the subtlest, most powerful, most appropriate instrument for grasping the truth is only one reason the more for beginning with the intelligence, and not with an unconscious intuition, a ready-made faith in presentiments. It is life that, little by little, case by case, enables us to observe that what is most important to our hearts or to our minds is taught to us not by reasoning but by other powers. And then it is the intelligence itself which, acknowledging their superiority, abdicates to them through reasoning and consents to become their collaborator and their servant. Experimental faith. It seemed to me that the unforeseen calamity with which I found myself grappling was also something that I had already known… from having read it in so many signs in which (notwithstanding the contrary affirmations of my reason, based upon Albertine’s own statements) I had discerned the weariness, the loathing that she felt at having to live in that state of slavery, signs that had so often seemed to me to be written as though in invisible ink behind her sad, submissive eyes, upon her cheeks suddenly inflamed with an unaccountable blush, in the sound of the window that had suddenly been flung open. Doubtless I had not dared to explore them fully or to form explicitly the idea of her sudden departure. I had thought, my mind kept in equilibrium by Albertine’s presence, only of a departure arranged by myself at an undetermined date, that is to say a date situated in a non-existent time; consequently I had merely the illusion of thinking of a departure, just as people imagine that they are not afraid of death when they think of it while they are in good health and are actually doing no more than introduce [sic?] a purely negative idea into a healthy state which the approach of death would of course precisely alter.  (V 568-70)
[Marcel Proust’s In Search of Lost Time, Volume V: The Captive & The Fugitive. Translated by C.K. Scott Moncrieff and Terence Kilmartin, revised by D.J. Enright (New York: The Modern Library, 2003)]

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