Showing posts with label Existentialism. Show all posts
Showing posts with label Existentialism. Show all posts

Sunday, 23 June 2024

The Virtue of Poverty

 A naked bulb
sheds more
light
 

                                                                                                                                             Photo: Derekskey Flickr Creative Commons

He took her soft hand. It felt cold; the contraction of her heart had stopped her blood circulating. He squeezed it repeatedly, as if passing a secret message. She wasn't expecting this – or so she pretended – and tried to take her hand away. But he did not let her. 
‘What’ve you done?’ 
‘We’ll discuss that later.’ 
‘But you haven’t tried to get in touch with me.’ 
He bent towards her and kissed her cheek as he whispered in her ear, ‘Later . . . later . . .’ 
‘But this is what I’ve come for.’ 
‘You’ll get what you’re after . . . but later . . .’
She opened her mouth to speak but he stopped her with a long and heavy kiss saying sharply, ‘Later.’ 
Nature played one of her infinite tunes with joyful bravura, which seemed like a miracle. But soon the tune died away receding into oblivion and leaving behind a suspicious silence and a feeling of langour full of sadness. He lay on his side on the bed while she stayed where she was on the settee, exposing her slip and the drops of sweat on her forehead and neck to the unshaded light of the electric bulb. He looked at nothing and wished for nothing, as if he had accomplished what was required of him on earth. When his eyes turned in her direction, they denied her completely, as though she had been some strange object sprung from the womb of night, and not that enchanting person who had set him on fire: a dumb thing with no history and no future. He said to himself that the game of desire and revulsion was no more than an exercise in death and resurrection, an advance perception of the inevitable tragedy, matching in its grandeur such fleeting revelations of the unknown, in its infinite variety, as are granted. 

Extract from      
    حضرةالمحترم     
 Respected Sir (1975)     
by     
Naguib Mahfouz     
(Nobel Prize in Literature 1988)  
 
 
Citation for Arabian narrative art.
Naguib Mahfouz . . .‘ through works rich in nuance – now clear-sightedly realistic, now evocatively ambiguous – has formed an Arabian narrative art that applies to all mankind.’ His ‘authorship deals with some of life’s fundamental questions, including the passage of time, society and norms, knowledge and faith, reason and love. He often uses his hometown of Cairo as the backdrop for his stories . . . ’
Nobel Prize citation.
Antidote to ‘polemicised literature’?
Certainly, the 1975 novel quoted above is profound in describing the anguish of a low-born aspirant striving – ultimately in vain – to compete in a rigidly hierarchical administration of ‘networkers’ in which preferment depends less on merit and more on the caste system of a well-connected elite, a condition of existence universal in its occurrence by its being unconfined by cultural boundaries. In this regard, one is reminded of Nobel laureate (1972), Heinrich Böll, whose novel The Lost Honour of Katharina Blum (or, How Violence Develops and Where It Can Lead), an exemplar of simple unadorned prose, has the power to similarly inspire empathetic recognition worldwide without inviting the label of ‘polemicised literature’.

See also
The Utility of Art as a Social Function according to Heinrich Böll

Sunday, 2 May 2021

Dover Strait Doubts ; Samuel Palmer.

Bullion Dross
Since Death these days is on everyone’s lips,
we pledge ourselves to His buyers’ market;
a mortal spark will trade a loss, perhaps,
for the spoils of everlasting darkness.
                 
Samuel Palmer: 
The Lonely Tower
Etching, 1878-79.



You’ll see that, like Samuel Palmer, I’ve stolen a snippet of John Milton for my own ends . . . indeed, when isolated, it’s a powerful oxymoron. Since my schooldays, aged fourteen, the bullion dross of Paradise Lost has never ceased to exemplify a crisp declamatory end-stopped line, hammered into the mind like a coffin nail.

Palmer’s image of spiritual loneliness – fear of abandonment by a deity – was inspired by Milton’s lines in Il Penseroso :

Or let my lamp at midnight hour,
Be seen in some high lonely tow’r,

Palmer’s comments on the dark night of the soul summoned up by The Lonely Tower may be read in this fragment, tentatively identifying the source of his etching :

Here poetic loneliness has been attempted; not the loneliness of a desert, but a secluded spot in a genial, pastoral country, enriched also by antique relics, such as those so-called ‘Druidic stones’. The constellation of the ‘Bear’ may help to explain that the building is the tower of Il Penseroso. Two shepherds, watching their flocks, speak together of the mysterious light above them.

However, we can never be certain that Palmer was not also conversant with Matthew Arnold’s own long dark night of the soul, Dover Beach (1867), when published a decade earlier. (Dover Beach, of course, was published less than a decade after Origin of Species, 1859.)

The Monuments of Art are easily outdone by Spirits reprobate.                             To my mind, spiritual doubt is graphically symbolised by the ‘druidic stones’ distant on a ‘darkling plain’ bathed in a ‘mysterious light’ whose witnesses are ‘shepherds abiding in the field, keeping watch over their flock by night.’

Challenged in their lifetime by post-Darwinism’s retreating ‘Sea of Faith’, both Palmer-the-mystic and Arnold-the-doubter in these figurations attempted through their art each an allegorical exegesis of their Victorian generation’s conflicts of doubt as Science warred with Church for supremacy in the race to have the last word on defining the human condition . . . predestined versus evolved by natural selection.

Both worshippers at the altar of Milton (author of Eikonoklastes), they saw the contradictions thrown up by the Spirit of the Age resolved, I believe, by Milton’s own astonishing iconoclasm in characterising the sardonic Arch Fiend as altogether more appealing than the Great Architect. 

After all, to the true artist, the irresolution of a paradox is the power of its mystery. One never solves a mystery or it would no longer remain a mystery. One enters a mystery.

For Milton to challenge his faith by daring to banish Jove’s ‘Architect’ from Paradise – the fallen angel who had ‘built in Heaven high Towers’ – then send him ‘headlong’ to the mines of the Underworld to the dig out ‘ribs of gold’ and, with ‘his industrious crew’, to cast in foundries the ‘massy Ore’, scum the ‘bullion dross’, and thence to ‘build in Hell’ a palace of ‘fretted Gold’, as a tribute to the Great Adversary to outrival the Kingdom of the Creator, was beyond audacious.

For those of us whose creed is no more and no less than belief in the unbearable reality of being, which existentialists call enargeia, the contrarian impulse to ‘make a Heaven of Hell, a Hell of Heaven’ is a casuistic paradox that, sophistry notwithstanding, endorses that more modest thing, the audacity of Art. 

See also

Miss Emily Dickinson Communes with the Great Dictator Mr John Milton . . . https://catherineeisnerfrance.blogspot.com/2019/10/miss-emily-dickinson-communes-with.html

That space the Evil One abstracted . . .
https://catherineeisnerfrance.blogspot.com/2018/05/that-space-evil-one-abstracted-and.html

and
Ignoble Retreat at the Edge where Earth and Firmament meet . . .
https://catherineeisnerfrance.blogspot.com/2020/02/ignoble-retreat-at-edge-where-earth-and.html


Catherine Eisner believes passionately in plot-driven suspense fiction, a devotion to literary craft that draws on studies in psychoanalytical criminology and psychoactive pharmacology to explore the dark side of motivation, and ignite plot twists with unexpected outcomes. Within these disciplines Eisner’s fictions seek to explore variant literary forms derived from psychotherapy and criminology to trace the traumas of characters in extremis. Compulsive recurring sub-themes in her narratives examine sibling rivalry, rivalrous cousinhood, pathological imposture, financial chicanery, and the effects of non-familial male pheromones on pubescence, 
and Listen Close to Me (2011)
and A Bad Case (2014)

Wednesday, 18 March 2020

Words in Time of Pestilence . . . Plague: Are Allegorical Pandemics Instructive? Albert Camus and Kurt Vonnegut.

The spikes on the outer edge of the COVID-19 virus particles
resemble a crown, bestowing on the disease its potent name.

The Plague (La Peste) a classic existentialist novel that tells the story of a plague sweeping the French Algerian city of Oran. It poses a number of questions relating to the nature of destiny and the human condition. An allegory of stoic resilience, charged by hope more than faith, the novel charts the challenges faced by individuals unsustained by any communal ideology other than a sense of duty, fellow feeling and the will to live.
La Peste by Albert Camus,
a philosophical novel
published 1947 

ICE-9: An alternative structure of water that is solid at room temperature, whose crystals cause all the water in the world’s seas, rivers, and groundwater to turn into ice-nine. The freezing of the world’s seas at once causes illimitable catastrophes from a causal chain driving violent storms and tornadoes that ravage the Earth’s terrain.
Cat’s Cradle by Kurt Vonnegut, 
a science fiction novel
published 1963

COVID-19: Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), previously known by the provisional name 2019 novel coronavirus, is a positive-sense single-stranded RNA (ribonucleic acid) virus. It is contagious in humans and is the cause of the ongoing pandemic of coronavirus disease 2019 (COVID-19) that has been designated a Public Health Emergency of International Concern by the World Health Organization.

Here are some of the most beautiful words in the English language (Thomas Nashe’s In Time of Pestilence, 1593) ...

                        Brightness falls from the air, 
                        Queens have died young and fair, 
                        Dust hath closed Helen’s eye. 
                        I am sick, I must die:
                        Lord, have mercy on us. 


Postscript:

One can predict that a catastrophe on the scale of Coronavirus will spawn reflexive cinema and even now developers are in intense conclave in Hollywood. It is said that the movie, The Bridge of San Luis Rey, a 2004 drama directed by Mary McGuckian, was a consolatory narrative in response to the 2001 9/11 attack on The Twin Towers of the World Trade Center.
See
https://en.wikipedia.org/wiki/The_Bridge_of_San_Luis_Rey_(2004_film)



Wednesday, 12 August 2015

Michael Haneke’s Amour: Throwing a Wrench into French Plumbing and . . . La Nouvelle Vague

‘No health without hygiene’ would seem an admirable sentiment for plombiers parisiens were it not for the paradox spawned by a nation of hypochondriacs fixated on the former at the expense of the latter, if Michael Haneke’s movie, Amour (2012), is to be believed.


Plumbing the Depths.

These thoughts are prompted by a scene in this Austro-French film where its principals – an elderly couple (Georges, Jean-Louis Trintignant, and Anne, Emmanuelle Riva), prisoners of the infirmities of old age and of a neglected period Paris apartment in concurrent decline – lament the scarcity of Parisian plumbers and their chronic tardiness. Witness these exchanges . . . specifically the key passage spoken by Georges:
‘Les Frodon, ils ont attendu trois jours quand leurs toilettes étaient bouchées  . . .  Pas franchement agréable.’


GEORGES
               You can depend on that guy. 


ANNE
               I hope so. The last time, he kept us 
               waiting for ages, if you remember.


GEORGES
               (laughs while acquiescing)
               Yes, that’s true . . . If I call a 
               regular professional, we’ll still be 
               waiting in two months time.


ANNE
               (more to herself)
               Really?


GEORGES
               The Frodons waited three days when 
               their toilet was blocked. 
               Frankly not pleasant.


‘The Frodons waited three days when their toilet was blocked.  Frankly not pleasant.’
Here is the significant text that, in my view, contains within it the key to decrypting the central puzzle of this Austrian writer-director’s film à clef: the choice of national stereotypes as lay figures to satisfy the compositional aesthetic of satirised bourgeois French film-making, i.e. 2 x cultured elders to embody ageing salon gauchistesand a supporting cast of 1 x understanding wife of an adulterer à la Buñuel; 1 x pert unconscionable care nurse à la Clouzot; . . . not forgetting the vox populi represented by 2 x potentially manipulative grippe-sou menials à la Chabrol (a genial caretaker of the apartment building whose shirking wife’s ‘maladie’ suggests a valetudinarianism supportive of the Tendance Hypocondriaque towards which the cynical British critic believes the French nation is unfailingly predisposed).*

Let’s be clear, the formative years of Trintignant and Riva, both octogenarians, were experienced in a France governed by the Front populaire, under which for the first time all French workers were guaranteed a two week paid vacation, a revolutionary boost to employee benefits that also included the 40-hour week, in effect a socialist Bill of Rights that demarcated the French ideological comfort-zone out of which France has since never strayed.


The Polish plumber is in trouble with his piping.


Plombiers de tous les pays, unissez-vous! 

In this context, the intention behind the Austrian satirist’s characterisation of the complacent/complaisant petite haute bourgeoisie becomes clear, for even when Georges is inconvenienced by the indifference of dilatory workmen (If I call a regular professional, we’ll still be waiting in two months time) he is obliged by France’s socio-Marxist legacy to sentimentally indulge their excesses and, apparently, pledge solidarity with any confraternity of slackers he may encounter.

There is a nudge here, surely, towards the notorious ‘Polish Plumber’ controversy of 2005 (Haneke’s screenplay for Amour was in development from as early as 1992), which exposed the resentful closed shop mentality of France’s entrenched ingénieurs sanitaires, ridiculed by francophone detractors who sought to ape the Communist Manifesto by mischievously proclaiming: ‘Plumbers of all countries, unite!’ 

So I continue to speculate thusly: Has Haneke’s Amour, therefore, a secret agenda to mock France’s labour protectionism? Through jaundiced Austrian eyes is this neo-Poujadism seen to be an absurd travesty of the workers’ paradise proselytised by the Comintern? Indeed, does Haneke decry France’s ring-fenced faux stakhanoviste entitlements as unearned by the lineal descendants of the Popular Front, and does he deplore the revival of such a self-serving partisanship – of a kind that once fomented the vicious internecine strife of a riven France under Nazi Occupation – now it’s seen to be expended on the vilification of Polish incursionist plumbers?

Au fond, when it comes to being a master of sly digs to remind French filmgoers of the true enemy of the people from France’s ravaged past, then – in Haneke’s skewed authorial vision – it evidently takes an Austrian highbrow to demonstrate who is top dog.

Of course, such an interpretation may be the sour grapes of a wary Brit . . . and yet . . . and yet . . . read on . . . there is more to Haneke’s Austro-French commentaries in Amour than the following simple words superficially convey . . .

‘Les Frodon, ils ont attendu trois jours quand leurs toilettes étaient bouchées  . . .  Pas franchement agréable.’


An Excremental Blockage is Frankly Not Pleasant . . . the Turbid Conduits of French Thought.

And it’s unpleasant, too, and mean-spirited to shiftily introduce into a supposedly sober screenplay the jejunity of taking potshots at that crucible of iconoclastic French Cinema, Cahiers du cinéma, whose editor-in-chief, appointed 2003, is Jean-Michel Frodon (pseudonym adopted from Frodo of Lord of the Rings).

I do not believe my dark suspicions are ill-founded. You tell me. What other meaning can be attached to ‘Les Frodon’ unless, specifically, the scatological reference is to a certain costiveness now observable in the pioneering journal of the Nouvelle Vague of French cinema, whose alumni includes Claude Chabrol, Jean-Pierre Melville, Alain Resnais, Alain Robbe-Grillet, Éric Rohmer, François Truffaut and Roger Vadim, all New Wave auteurs who have directed Jean-Louis Trintignant and Emmanuelle Riva in films regarded as far in the vanguard of global cinematic style.

To my mind, it’s almost as if Haneke is stating pedagogically that the French currently need a Refresher Course in avant-garde movie-making and that Amour is his Exercise in Style à la Queneau, a disparaging approach that, in my view, undermines the gravity of his subject matter.

Even his parodying of Intellectualisme Français is diminished by the fatuity of his characters’ expressions of apatheistic existential malaise. (Perhaps Haneke is sardonically remembering that Albert Camus permitted his seminal novel, L’Étranger, to be published in occupied Paris under German censorship, a contra-philosophical decision that still sparks controversy.)

Existential fatuities.
Georges:
Things will go on as they have done up until now.
They'll go from bad to worse.
Things will go on, and then one day it will all be over. 






I even go so far as to question, given Haneke’s subversive agenda, whether this pseudo-existential babble is just another smirking allusion – like his condemnation of French plumbers and their time-keeping by statute – to the essential blockage in the turbid conduits of French thought, never mind the state of French drains.

In other words, is this Austrian asking, seventy-five years after the Occupation of Paris, ‘Have the French truly put their house in order?’ 

And is Haneke answering a resounding No?



*According to data from France, 13 percent of the French nation are afraid of suffering from disease in the absence of any signs or symptoms. Similarly, 32 percent of respondents have a persistent unfounded anxiety when certain signs or symptoms concern them. Government figures reveal that, annually, the French consume more medicine per head than any other country in Europe, astonishingly, at a cost 75 percent higher than the total NHS bill for prescription medicines in Great Britain.




UK STOP PRESS : French baker fined for working overtime.

Dateline — Lusigny-sur-Barse — March 14 2018 : A French baker has been fined 3,000 Euros for keeping his business open seven days a week. The baker refuses to pay the penalty and is supported by the town mayor.France has a traditionally strict attitude towards work, upholding the 35-hour working week, and informally guaranteeing long breaks for lunch and the whole of August off . . . In 1995, legislation was passed guaranteeing bakers a minimum five weeks off every year, but town halls are still allowed to regulate opening hours. In Paris, for example, bakeries are split into two selected groups — one that can close in July, and another that closes in August. Such a division is, however, much harder to enforce in countryside areas such as the one around Lusigny-sur-Barse, which has a population of less than 2000.’



Horror of a Forty-Hour Week like being punched in the stomach.

In Laurent Binet’s hybrid history-as-postmodernist-infranovel (?), HHhH, 2009, centred on the assassination of Reinhard Heydrich in 1942, Binet admits the legacy he and his own generation have inherited from the Popular Front of 1936. 

Writing, unconsciously (it seems to me), in the manner of a Chauvinist Lothario, proud of his gauchiste Sorbonne credentials, he describes a ‘gorgeous’ French interlocutor: ‘[She is] the daughter of Communists, like us all.’   

In a similar perspective, from l’intellectuel rive gauche, Binet also writes: 
On August 21, 1938, Edouard Daladier, the French council president, gives an edifying speech on the radio: 

Faced with authoritarian states who are arming and equipping themselves with no regard to the length of the working week, alongside democratic states who are striving to regain their prosperity and ensure their safety with a forty-eight-hour week, why should France — both more impoverished and more threatened — delay making the decisions on which our future depends? As long as the international situation remains so delicate, we must work more than forty hours per week, and as much as forty-eight hours in businesses linked to national defence. 
Reading this transcription, I was reminded that putting the French back to work was the French right’s eternal fantasy. I was deeply shocked that these elitist reactionaries, understanding so little the true nature of the situation, would use the Sudeten crisis to settle their scores with the Popular Front. Bear in mind that in 1938, the editorials of the bourgeois newspapers shamelessly stigmatized those workers whose only concern was enjoying their paid holidays. Just in time, however, my father reminded me that Daladier was a radical Socialist, and thus part of the Popular Front. I’ve just checked this, and staggeringly, it’s true: Daladier was the defence minister in Leon Blum’s government! I feel like I've been punched in the stomach. I can hardly bear to tell the story: Daladier, former defence minister of the Popular Front, invokes questions of national defence not to prevent Hitler carving up Czechoslovakia but to backtrack on the forty-hour week — one of the principal gains of the Popular Front. At this level of political stupidity, betrayal becomes almost a work of art. 
 
See also:
Eton versus Marlborough
 
See also:
Rates of Exchange: ‘Ici. Français assassinés par les Boches.’
http://catherineeisnerfrance.blogspot.co.uk/2014/03/rates-of-exchange-ici-francais.html


Catherine Eisner believes passionately in plot-driven suspense fiction, a devotion to literary craft that draws on studies in psychoanalytical criminology and psychoactive pharmacology to explore the dark side of motivation, and ignite plot twists with unexpected outcomes. 
see Eisner’s Sister Morphine (2008)
and Listen Close to Me (2011)