I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!
As for literary criticism in general: I have long felt that any reviewer who expresses rage and loathing for a novel or a play or a poem is preposterous. He or she is like a person who has put on full armor and attacked a hot fudge sundae or a banana split.
Tolkien, who created this marvellous vehicle, doesn't go anywhere in it. He just sits where he is. What I mean by that is that he always seems to be looking backwards, to a greater and more golden past; and what's more he doesn't allow girls or women any important part in the story at all. Life is bigger and more interesting than The Lord of the Rings thinks it is.
Yes, I hate orthodox criticism. I don't mean great criticism, like that of Matthew Arnold and others, but the usual small niggling, fussy-mussy criticism, which thinks it can improve people by telling them where they are wrong, and results only in putting them in straitjackets of hesitancy and self-consciousness, and weazening all vision and bravery....I hate it because of all the potentially shining, gentle, gifted people of all ages, that it snuffs out every year. It is a murderer of talent. And because the most modest and sensitive people are the most talented, having the most imagination and sympathy, these are the very first ones to get killed off. It is the brutal egotists that survive.
Reading a novel after reading semiotic theory was like jogging empty-handed after jogging with hand weights. What exquisite guilt she felt, wickedly enjoying narrative! Madeleine felt safe with a nineteenth century novel. There were going to be people in it. Something was going to happen to them in a place resembling the world. Then too there were lots of weddings in Wharton and Austen. There were all kinds of irresistible gloomy men.
I have tried to write about politics in an allusive manner that draws upon other interests and to approach literature and criticism without ignoring the political dimension. Even if I have failed in this synthesis, I have found the attempt worth making.
If critics say your work stinks it's because they want it to stink and they can make it stink by scaring you into conformity with their comfortable little standards. Standards so low that they can no longer be considered "dangerous" but set in place in their compartmental understandings.
Art is not religion, 'it doesn't even lead to religion.' But in the time of distress which is ours, the time when the gods are missing, the time of absence and exile, art is justified, for it is the intimacy of this distress: the effort to make manifest, through the image, the error of the imaginary, and eventually the ungraspable, forgotten truth which hides behind the error.
School children, who have enjoyed reading a romance or a detective thriller or a novel about terror and conquest, make the invariable mistake of studying literature in the college. They make the mistake of learning theory in place of art; they acquire impediments in their own enjoyment of the books by allowing a set of theories to govern their own reading.
Gower is the first English writer to use "history" as an English word. He regularly rhymes the term with "memory," for to his way of thinking history and memory are correlative. That is, without history, there can be no memory; and without memory, there can be no history. But the point of historical knowledge is not to enable people to live in the past, or even to understand the past in the way we would expect a modern historian to proceed; rather, it is to enable people to live more vitally in the present.
...the values ascribed to the Indian will depend on what the white writer feels about Nature, and America has always had mixed feelings about that. At one end of the spectrum is Thoreau, wishing to immerse himself in swamps for the positive vibrations; at the other end is Benjamin Franklin, who didn't like Nature. [p.91]
In fact, the advocates of People's Park had asserted another version of what is probably America's oldest and most cherished fantasy: a daily reality of harmony between man and nature based on an experience of the land land as essentially feminine - that is not simply the land as mother, but the land as woman, the total female principle of gratification - enclosing the individual in an environment of receptivity, repose, and painless and integral satisfaction.
Thence it is possible to arrive by easy stages at the happy notion, not uncommon among 'intellectuals', that taste consists of distaste, and that the loftiest of pleasures is that of feeling displeased; and thus to end by enjoying almost nothing in literature but one's own opinions, while oneself incapable of writing a living sentence.
Literary criticism, as I attempt to practice it, is in the first place 'literary', which is to say personal and passionate. It is not philosophy, politics, or institutionalised religion. At its strongest - Johnson, Hazlitt, Charles Augustin Sainte-Beuve, and Paul Valéer, among others - it is a kind of wisdom literature, and so a meditation upon life. Yet any distinction between literature and life is misleading. Literature for me is not merely the best part of life; it is itself the form of life, which has no other form.
Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committ
How to explain the sheer tingling joy one experiences when two interesting, complex, and occasionally aggravating characters have at last settled their misunderstandings and will live happily ever after, no matter what travails life might throw in their path, because Jane Austen said they will, and that's that? How to describe the exhilaration of being caught up in an unknown but glamorous world of balls and gowns and rides in open carriages with handsome young men? How to explain that the best part of Jane Austen's world is that sudden recognition that the characters are just like you?
[T]he new weird represents a productive experiment in fantasy fiction. The New Wave of the 1960s and 1970s arguably embodied science fiction's claim to literary 'seriousness.' This desire for seriousness is not snobbery, as sometimes suggested by folks who overemphasize the entertainment function of speculative fiction; it's about recognition of the vast possibilities within the field.
Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront.The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.”Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.
The traveler from Europe edges into it like a tiny Jonah entering an inconceivably large whale, slipping past the straits of Belle Isle into the Gulf of St. Lawrence, where five Canadian provinces surround him, for the most part invisible. Then he goes up the St. Lawrence and the inhabited country comes into view, mainly a French-speaking country with its own cultural traditions. To enter the United States is a matter of crossing an ocean; to enter Canada is a matter of being silently swallowed by an alien continent.
Nature to all things fixed the limits fitAnd wisely curbed proud man's pretending wit.As on the land while here the ocean gains.In other parts it leaves wide sandy plainsThus in the soul while memory prevails,The solid power of understanding failsWhere beams of warm imagination play,The memory's soft figures melt awayOne science only will one genius fit,So vast is art, so narrow human witNot only bounded to peculiar arts,But oft in those confined to single partsLike kings, we lose the conquests gained before,By vain ambition still to make them moreEach might his several province well command,Would all but stoop to what they understand.
A novel, in which all is created by the author's whim, must strike a more profound level of truth, or it is worthless.""And yet, I have heard you say that any novel that relieves your ennui for an hour has proved its usefulness.""You have a good memory. It must have been ten thousands of years ago that I uttered those words.""And if it was?""In another ten thousand, perhaps I will agree with them again.""In my opinion, the proper way to judge a novel is this: Does it give one an accurate reflection of the moods and characteristics of a particular group of people in a particular place at a particular time? If so, it has value. Otherwise, it has none.""You do not find this rather narrow?""Madam—""Well?""I was quoting you.
Literary criticism can be no more than a reasoned account of the feeling produced upon the critic by the book he is criticizing. Criticism can never be a science: it is, in the first place, much too personal, and in the second, it is concerned with values that science ignores. The touchstone is emotion, not reason. We judge a work of art by its effect on our sincere and vital emotion, and nothing else. All the critical twiddle-twaddle about style and form, all this pseudoscientific classifying and analysing of books in an imitation-botanical fashion, is mere impertinence and mostly dull jargon.
The notion of literature as only one of several avenues to a single typeof propositional knowledge is, of course, hardly the winning ticket in lit-crit today. More typical are sentiments that see such a notion as not even admissible, if at all desirable. The world of these academic refuseniks is, however, a bleak and sterile place. Disarmed by their own epistemic fiat, scholars cannot assert anything since they deny the idea of objective rationality. If they arrive at an insight whose truth they wish to defend – for example that truth and rationality are passé – they can’t do so because truth and rationality are constructed to be constructed.
If someone's personhood is in doubt (or seen as lacking), all the easier to direct death wishes at them. When a tiny minority of them transgresses, their crimes of violence only confirm their abjection from the human [. . .] Anxiety, threat, dread, fear, and prejudice feed into the explanatory mechanisms that construct them as somehow beyond human, beyond mercy.
The double consequence of artifice--to project sentience out onto the made world and in turn to make sentience itself into a complex living artifact--is thus fractured, neatly fractured, into two separable consequences, one of which (projection) belongs to one group of people, and the other of which (reciprocation) belongs to another group of people, and this shattering of the original integrity of projection-reciprocation into a double location has its most sustained registration in the texture of analysis that alternates between an almost sensuous rendering of the inner desire and movements of capital (the large Artifact) on the one hand and an almost arithmetic recording of amplified human embodinedness on the other. Though the interior value of capital is projected there through the collective labor of the workers, it now (by becoming internally self-referential, and when once more externally referential, referring to a much smaller group of people whom it now disembodies and exempts from the process of production) standas apart from and against its own inventors.
Before the magisterial mess of Trevor Thomas's house, the orderly houses that most of us live in seem meagre and lifeless -- as, in the same way, the narratives called biographies pale and shrink in the face of the disorderly actuality that is a life. The house also stirred my imagination as a metaphor for the problem of writing. Each person who sits down to write faces not a blank page but his own overfilled mind. The problem is to clear out most of what is in it . . . The goal is to make a space where a few ideas and images and feelings may be so arranged that a reader will want to linger awhile among them, rather than to flee, as I wanted to flee from Thomas's house.
For obvious reasons, the relationship between novelists, the reviewing establishment and critics in general is chronically, and often acutely, edgy. A kind of low-intensity warfare prevails, with outbreaks of savagery. It is partly an ownership issue. Who, other than its creator, is to say what a work of fiction means or is worth? It can take years to write a novel and only a few hours for a critic, or a reviewer rushing for a tight deadline, to trash it.
If you were to stare at this box of matches, you could extract entire worlds out of it. If you search for tastes in a book, you will certainly find them because it was said: seek and ye shall find. But a critic should not rifle, search. Let him sit back with folded arms, waiting for the book to find him. Talents should not be sought with a microscope, a talent should let people know about itself by striking at all the bells.
Little did they suspect that the years would end by wearing away the disharmony.Little did they suspect that La Mancha and Montiel and the knight's frail figure would be, for the future, no less poetic than Sinbad's haunts or Ariosto's vast geographies.For myth is at the beginning of literature, and also at its end.
Several times he had to flatten himself against the shelves as a thesaurus thundered by. He waited patiently as a herd of Critters crawled past, grazing on the contents of the choicer books and leaving behind them piles of small slim volumes of literary criticism.
In my freshman and sophomore years of college, I read dozens of books by the great thinkers of Western civilization. From Plato to Nietzsche, Homer to Shakespeare - you name it, I read it. At times it drove me crazy - picture reading hundreds of pages that sound like this every week: "All rational knowledge is either material and concerned with some object, or formal and concerned only with the form of understanding and of reason themselves and with the universal rules of thought in general without regard to differences of its objects." Come again, Kant?
In general, I would think that at present prose writers are much in advance of the poets. In the old days, I read more poetry than prose, but now it is in prose where you find things being put together well, where there is great ambition, and equal talent. Poets have gotten so careless, it is a disgrace. You can’t pick up a page. All the words slide off.
We should bear in mind the supercrip stereotype as a figure obsessively, indeed maniacally, over-compensating for a perceived physical difference or lack, since, as we shall see, this aspect ties in quite neatly with the genre specificities and narratival concerns of so much Silver Age superhero literature.
Social class. Class remains our national awkward topic, usually mumbled over in academic diversity workshops; indeed, most people don't know how to talk about class without automatically coupling it with race. That's because we Americans are loath to recognize that the sky's-the-limit potential we take as our birthright comes at a price far beyond what many Americans--of any race--can afford to pay.