 | This article has multiple issues. Please help improve it or discuss these issues on the talk page . (Learn how and when to remove these template messages)
|
Samuel Beckett's essay Proust, published in 1930, is a study of Marcel Proust.
| This article has multiple issues. Please help improve it or discuss these issues on the talk page . (Learn how and when to remove these template messages)
|
Samuel Beckett's essay Proust, published in 1930, is a study of Marcel Proust.
Beckett wrote Proust in the summer of 1930, in response to a commission precipitated by Thomas MacGreevy, Charles Prentice, and Richard Aldington, during his stay at the École normale in Paris. By the end of September, he delivered it by hand to Charles Prentice at Chatto & Windus. The book sold 2,600 copies by 1937, and the remaining 400 copies were remaindered by 1941. In retrospect, Beckett dismissed it as having been written in "cheap flashy philosophical jargon".
The essay serves double duty as its author's aesthetic and epistemological manifesto, proclaiming on behalf of its ostensible subject: "We cannot know and we cannot be known". In dense and allusive language, Beckett credits his current influences, notably Schopenhauer and Calderón, and forecasts his future preoccupations, reading them into the prose of Marcel Proust:
The laws of memory are subject to the more general laws of habit. Habit is a compromise effected between the individual and his environment, or between the individual and his own organic eccentricities, the guarantee of a dull inviolability, the lightning-conductor of his existence. Habit is the ballast that chains the dog to his vomit. Breathing is habit. Life is habit. Or rather life is a succession of habits, since the individual is a succession of individuals; the world being a projection of the individual's consciousness (an objectivation of the individual's will, Schopenhauer would say), the pact must be continually renewed, the letter of safe-conduct brought up to date. The creation of the world did not take place once and for all time, but takes place every day. Habit then is the generic term for the countless treaties concluded between the countless subjects that constitute the individual and their countless correlative objects. The periods of transition that separate consecutive adaptations (because by no expedient of macabre transubstantiation can the grave-sheets serve as swaddling-clothes) represent the perilous zones in the life of the individual, dangerous, precarious, painful, mysterious and fertile, when for a moment the boredom of living is replaced by the suffering of being (at this point, and with a heavy heart and for the satisfaction or disgruntlement of Gideans, semi and integral, I am inspired to concede a brief parenthesis to all the analogivorous, who are capable of interpreting the 'Live dangerously', that victorious hiccough in vacuo, as the national anthem of the true ego exiled in habit. The Gideans advocate a habit of living—and look for an epithet. A nonsensical bastard phrase. An automatic adjustment of the human organism to the conditions of its existence has as little moral significance as the casting of a clout when May is or is not out; and the exhortation to cultivate a habit as little sense as an exhortation to cultivate a coryza). The suffering of being: that is, the free play of every faculty. Because the pernicious devotion of habit paralyses our attention, drugs those handmaidens of perception whose co-operation is not absolutely essential.
Beckett goes on to pinpoint his moral focus on the fundamental quandaries of human existence, disclaiming any involvement in social issues:
Here, as always, Proust is completely detached from all moral considerations. There is no right and wrong in Proust nor in his world (except possibly in those passages dealing with the war, when for a space he ceases to be an artist and raises his voice with the plebs, mob, rabble, canaille). Tragedy is not concerned with human justice. Tragedy is the statement of an expiation, but not the miserable expiation of a codified breach of a local arrangement, organised by the knaves for the fools. The tragic figure represents the expiation of original sin, of the original and eternal sin of him and all his 'soci malorum', the sin of having been born.
'Pues el delito mayor
Del hombre es haber nacido'.
The final quotation is from Pedro Calderón de la Barca's La vida es sueño (Life Is a Dream), and "soci malorum" is a quotation from Arthur Schopenhauer's Studies in Pessimism: [1]
In fact, the conviction that the world and man is something that had better not have been, is of a kind to fill us with indulgence towards one another. Nay, from this point of view, we might well consider the proper form of address to be, not Monsieur, Sir, mein Herr, but my fellow-sufferer, Soci malorum, compagnon de miseres!
In all his subsequent writings, Beckett continued to endorse this hamartiological conclusion; compare "The only sin is the sin of being born", from a 1969 interview.
Arthur Schopenhauer was a German philosopher. He is known for his 1818 work The World as Will and Representation, which characterizes the phenomenal world as the manifestation of a blind and irrational noumenal will. Building on the transcendental idealism of Immanuel Kant (1724–1804), Schopenhauer developed an atheistic metaphysical and ethical system that rejected the contemporaneous ideas of German idealism.
Valentin Louis Georges Eugène Marcel Proust was a French novelist, literary critic, and essayist who wrote the monumental novel À la recherche du temps perdu which was published in seven volumes between 1913 and 1927. He is considered by critics and writers to be one of the most influential authors of the 20th century.
Pessimism is a mental attitude in which an undesirable outcome is anticipated from a given situation. Pessimists tend to focus on the negatives of life in general. A common question asked to test for pessimism is "Is the glass half empty or half full?"; in this situation, a pessimist is said to see the glass as half empty, or in extreme cases completely empty, while an optimist is said to see the glass as half full. Throughout history, the pessimistic disposition has had effects on all major areas of thinking.
In the philosophy of religion, a theodicy is an argument that attempts to resolve the problem of evil that arises when omnipotence, omnibenevolence, and omniscience are all simultaneously ascribed to God. Unlike a defence, which merely tries to demonstrate that the coexistence of God and evil is logically possible, a theodicy additionally provides a framework wherein God's existence is considered plausible. The German philosopher and mathematician Gottfried Leibniz coined the term "theodicy" in 1710 in his work Théodicée, though numerous attempts to resolve the problem of evil had previously been proposed. The British philosopher John Hick traced the history of moral theodicy in his 1966 work Evil and the God of Love, identifying three major traditions:
Misanthropy is the general hatred, dislike, or distrust of the human species, human behavior, or human nature. A misanthrope or misanthropist is someone who holds such views or feelings. Misanthropy involves a negative evaluative attitude toward humanity that is based on humankind's flaws. Misanthropes hold that these flaws characterize all or at least the greater majority of human beings. They claim that there is no easy way to rectify them short of a complete transformation of the dominant way of life. Various types of misanthropy are distinguished in the academic literature based on what attitude is involved, at whom it is directed, and how it is expressed. Either emotions or theoretical judgments can serve as the foundation of the attitude. It can be directed at all humans without exception or exclude a few idealized people. In this regard, some misanthropes condemn themselves while others consider themselves superior to everyone else. Misanthropy is sometimes associated with a destructive outlook aiming to hurt other people or an attempt to flee society. Other types of misanthropic stances include activism by trying to improve humanity, quietism in the form of resignation, and humor mocking the absurdity of the human condition.
The Birth of Tragedy Out of the Spirit of Music is an 1872 work of dramatic theory by the German philosopher Friedrich Nietzsche. It was reissued in 1886 as The Birth of Tragedy, Or: Hellenism and Pessimism. The later edition contained a prefatory essay, "An Attempt at Self-Criticism", wherein Nietzsche commented on this earlier book.
Arthur Schopenhauer's aesthetics result from his philosophical doctrine of the primacy of the metaphysical Will as the Kantian thing-in-itself, the ground of life and all being. In his chief work, The World as Will and Representation, Schopenhauer thought that if consciousness or attention is fully engrossed, absorbed, or occupied with the world as painless representations or images, then there is no consciousness of the world as painful willing. Aesthetic contemplation of a work of art provides just such a state—a temporary liberation from the suffering that results from enslavement to the will [need, craving, urge, striving] by becoming a will-less spectator of "the world as representation" [mental image or idea]. Art, according to Schopenhauer, also provides essential knowledge of the world's objects in a way that is more profound than science or everyday experience.
Karl Robert Eduard von Hartmann was a German philosopher, independent scholar and author of Philosophy of the Unconscious (1869). His notable ideas include the theory of the Unconscious and a pessimistic interpretation of the "best of all possible worlds" concept in metaphysics.
Philipp Mainländer was a German philosopher and poet. Born Philipp Batz, he later changed his name to "Mainländer" in homage to his hometown, Offenbach am Main.
The World as Will and Representation, sometimes translated as The World as Will and Idea, is the central work of the German philosopher Arthur Schopenhauer. The first edition was published in late 1818, with the date 1819 on the title-page. A second, two-volume edition appeared in 1844: volume one was an edited version of the 1818 edition, while volume two consisted of commentary on the ideas expounded in volume one. A third expanded edition was published in 1859, the year prior to Schopenhauer's death. In 1948, an abridged version was edited by Thomas Mann.
In ethics and other branches of philosophy, suicide poses difficult questions, answered differently by various philosophers. The French Algerian essayist, novelist, and playwright Albert Camus (1913–1960) began his philosophical essay The Myth of Sisyphus with the famous line "There is but one truly serious philosophical problem and that is suicide.".
Christopher Janaway is a philosopher and author. He earned degrees from the University of Oxford. Before moving to Southampton in 2005, Janaway taught at the University of Sydney and Birkbeck, University of London. His recent research has been on Arthur Schopenhauer, Friedrich Nietzsche and aesthetics. His 2007 book Beyond Selflessness: Reading Nietzsche's Genealogy focuses on a critical examination of Nietzsche's On the Genealogy of Morals. Janaway currently lectures at the University of Southampton, which in the past has included a module focusing on Nietzsche's Genealogy. That module is now convened by Janaway's colleague, Aaron Ridley.
Julius Friedrich August Bahnsen was a German philosopher. Bahnsen is usually considered the originator of characterology and a real-dialectical method of philosophical reflection which he laid down in his two-volume Contributions to Characterology (1867) and developed forth with his following works, amongst others his magnum opus The Contradiction in the Knowledge and Being of the World (1880/82).
Untimely Meditations, also translated as Unfashionable Observations and Thoughts Out of Season, consists of four works by the philosopher Friedrich Nietzsche, started in 1873 and completed in 1876.
Nietzschean affirmation is a concept that has been scholarly identified in the philosophy of Friedrich Nietzsche. An example used to describe the concept is a fragment in Nietzsche's The Will to Power:
Suppose that we said yes to a single moment, then we have not only said yes to ourselves, but to the whole of existence. For nothing stands alone, either in ourselves or in things; and if our soul did but once vibrate and resound with a chord of happiness, then all of eternity was necessary to bring forth this one occurrence—and in this single moment when we said yes, all of eternity was embraced, redeemed, justified and affirmed.
Parerga and Paralipomena is a collection of philosophical reflections by Arthur Schopenhauer published in 1851. The selection was compiled not as a summation of or introduction to Schopenhauer's philosophy, but as augmentary readings for those who had already embraced it, although the author maintained it would be comprehensible and of interest to the uninitiated nevertheless. The collection is divided into two volumes, covering first the parerga and thereafter the paralipomena to that philosophy. The parerga are six extended essays intended as supplementary to the author's thought. The paralipomena, shorter elaborations divided by topic into thirty-one subheadings, cover material hitherto unaddressed by the philosopher but deemed by him to be complementary to the parerga.
The Conspiracy Against the Human Race: A Contrivance of Horror is a 2010 non-fiction book by American author Thomas Ligotti. Better known as a horror fiction author, with Conspiracy Ligotti offers a series of essays exploring his philosophical pessimism and antinatalist views. Among other sources, Ligotti cites Peter Wessel Zapffe's essay "The Last Messiah" and the writings of Emil Cioran (1911–1995) and Philipp Mainländer (1841–1876) as inspirations for his philosophical outlook. The book is noted for its repeated usage of the phrase "malignantly useless," as well as for the manner "in which philosophical thought and literary analysis converge" in his writings. In 2018, the book was re-released, with a new preface.
Suffering-focused ethics are those positions in ethics that give moral priority to the reduction of suffering. This means that they give greater weight to the reduction of suffering than to the promotion of pleasure, happiness, or to other things that one might consider valuable. According to some suffering-focused ethics, humans should concentrate exclusively on reducing preventable suffering. Other views can include additional features, such as the prevention of other disvalues or the promotion of other positive values, while giving priority to reducing preventable suffering over them.
Philosophical pessimism is a family of philosophical views that assign a negative value to life or existence. Philosophical pessimists commonly argue that the world contains an empirical prevalence of pains over pleasures, that existence is ontologically or metaphysically adverse to living beings, and that life is fundamentally meaningless or without purpose. Philosophical pessimism is not a single coherent movement, but rather a loosely associated group of thinkers with similar ideas and a resemblance to each other. Their responses to the condition of life are widely varied. Philosophical pessimists usually do not advocate for suicide as a solution to the human predicament; many favour the adoption of antinatalism, that is, non-procreation.
Philosophical pessimism is a philosophical school critical of existence.