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J.M. Coetzee: Diary of a Bad Year

This is the third book in a series that began with Elizabeth Costello and continued with Slow Man. These books are fundamentally about being a writer who has won the Nobel Prize. Perhaps Coetzee keeps writing them because some people haven’t yet figured out that his fictional characters’ opinions are not his own; perhaps, as a writer already drowning in consciousness of tradition and context, he feels that these are the only sorts of books he can now write. I tell people when they read these books: remember that Coetzee has won the Nobel Prize, and think about what that means to him and what it means to people’s opinions of him. In having this title thrust on him, he is no longer any old author, but a certain sort of elder statesman. And being the sort of writer he is, he cannot let that stand unquestioned. And since academics are still using the animal rights sections in Elizabeth Costello as though they were freestanding philosophical essays, Coetzee takes further steps in Diary of a Bad Year to make it clear that the “philosophy” in the book is hardly meant to be taken seriously as philosophy. Out goes Elizabeth Costello; in comes J.C., a Nobel Prize winning South African novelist now living in Australia, just like Coetzee, except dumber.

The structure of the novel, in brief: several voices, those of a writer, J.C.; his amanuensis and crush, a cosmopolitan Filipina named Anya; Anya’s financier/scammer husband Alan; and most of all, the writings of J.C. as typed up by Anya. The writings are divided into two sections, one called “Strong Opinions,” written for some sort of German literary publication, and later on, “Soft Opinions,” written for Anya. Since these sections co-exist on each page, the book resists reading in an easy rhythm, as any attempt to read the three sections in parallel, especially early on, results in continual jarring shifts as the highfaluting tone of the “Strong Opinions” is undercut by J.C.’s earnest and vaguely creepy obsession with Anya and Anya’s own sardonic detachment. In some ways it comes as a respite, as the “Strong Opinions”–on the War on Terror, on torture, on intelligent design, and on other urgent political issues of the day–quickly become unbearably pompous, banal, and irritating. They are filled with cliched homilies familiar to anyone who has read the New York Review of Books in the last seven years and dilettantish excursions into areas that J.C. knows nothing about. I winced when reading his “opinion” on Guantanamo Bay that begins:

Someone should put together a ballet under the title Guantanamo, Guantanamo! A corps of prisoners, their ankles shackled together, thick felt mittens on their hands, muffs over their ears, black hoods over their heads, do the dances of the persecuted and desperate…In a corner, a man on stilts in a Donald Rumsfeld mask alternately writes at his lectern and dances ecstatic little jigs.

Had I read these opinions in a Philip Roth or John Updike book, I would take them at face value and discount the author accordingly. But Coetzee is too smart, and any comparison of the “Strong Opinions” to his real opinions in his thoughtful, careful essays makes the difference blindingly apparent. (It does take something approaching guts for a Nobel Laureate to write something so profoundly trite and irritating and attribute it to his own ostensible fictional proxy.) As with many literary intellectuals, J.C.’s excursions into math and science are particularly stupid. By the time J.C. writes, “I continue to find evolution by random mutation and natural selection not just unconvincing but preposterous as an account of how complex organisms come into being” and invokes Heisenberg without knowing what uncertainty even is, it’s obvious that Coetzee has no wish even to defend thes opinions; he is making them transparently foolish so that readers examine the rhetoric rather than the opinions. Underneath the sanctimonious white male liberal pablum, including defenses of pornography, Adorno-esque cultural snobbery in indictments of rock music, latent sexism (captured especially well, complete with tired attack on Catherine MacKinnon), and sympathy with enemies of whom he knows nothing, there bleeds the personality that is revealed in J.C.’s internal voice lower on the page. With most would-be political commentators in the literati, it is not quite so obvious, but in J.C., Coetzee gives us tools for easily making the connection.

For it is Anya who carries the voice objecting to the “Strong Opinions.” Alan picks up this critique later in a less sympathetic fashion, but it is Anya who connects J.C.’s emotional life with what he writes on the page. I felt great relief to hear her articulate my thoughts (and no doubt those of many other readers) when she politely tells J.C.:

OK. This may sound brutal, but it isn’t meant that way. There is a tone–I don’t know the best word to describe it–a tone that really turns people off. A know-it-all tone. Everything is cut and dried: I am the one with all the answers, here is how it is, don’t argue, it won’t get you anywhere. I know that isn’t how you are in real life, but that is how you come across, and it is not what you want. I wish you would cut it out. If you positively have to write about the world and how you see it, I wish you could find a better way.

So we lead to the real problem, which is J.C.’s impotence in the face of the current world horrors and the disastrous results of the obligation he feels to be relevant. As the book continues on and reveals J.C.’s ignorance of the world in several ways, Coetzee spares him little criticism, but does ultimately make a case for his real art in the form of the lovely, impressionistic “Soft Opinions,” short lyrical reflections in the last half of the book that mercifully replace the “Strong Opinions.” These vignettes are written with Anya in mind and with no attempt to be politically incisive. J.C. describes his dreams, his doubts, his age, his friends, and his passions, as antiquated and pedantic as they may be. Most of all, he makes no attempt to suppress the “I” out of the fear that he must pretend to be something he is not in order to address the world with urgency. There is some resignation in this shift, but also great relief; J.C.’s mask has fallen and he returns to himself. It puts him in correct proportion to the thoughtful but non-bookish Anya and her powerful but cowardly husband Alan, and the shift in tone allows him to have a visible, evident effect on Anya, one (it is implied) far greater than that of telling a bunch of would-be intellectual liberals what they already know and having them feel good about it because it’s coming from a Nobel Prize winner.

The affirmation ends in a paean to Dostoevsky. It is one of the most straightforward passages in any of Coetzee’s books, so heartfelt and elegant that it shames the “Strong Opinions” even further. Having achieved some rapprochement with Anya, J.C. stands in relation to Dostoevsky and his books and not to the world, leaving those connections to those more qualified to make them. And with this it becomes clear that those who will best appreciate these unpolitical, abstract thoughts are the ones who will read Diary of a Bad Year, and understand it, in the first place. William H. Gass came to a similar conclusion:

The contemporary American writer is in no way a part of the social and political scene. He is therefore not muzzled, for no one fears his bite; nor is he called upon to compose. Whatever work he does must proceed from a reckless inner need. The world does not beckon, nor does it greatly reward. This is not a boast or complaint. It is a fact. Serious writing must nowadays be done for the sake of the art. The condition I describe is not extraordinary. Certain scientists, philosophers, historians, and many mathematicians do the same, advancing their causes as they can. One must be satisfied with that.

William H. Gass

The theme of the writer’s relation to the world has dominated Coetzee’s post-Disgrace work, and many critics seem downright annoyed that he hasn’t produced another easily digestible and Important book like Disgrace. It would be too easy for Coetzee to do so. The narrowing of his territory may be starting to produce diminishing returns–this book is not nearly as eerie and vertiginous as Elizabeth Costello, though it is more consequential than Slow Man–but the earnestness with which Coetzee crawls over it and avoids easy answers is exemplary.

Harry Partch: Delusion of the Fury

I never thought I’d get the chance to see Partch’s Delusion of the Fury. The Japan Society’s production is the first since the premiere almost 40 years ago, and I get the feeling there’s not going to be another one anytime soon, since Partch wrote for his own unwieldy instruments and the requirements he placed on performers were rather strenuous. (Partch’s recommendation that his instruments be wheeled around on the stage during the performance, adding to their “corporeality,” was dropped in this production.) So I consider myself blessed to have the experience of getting some idea of what Partch had in mind, even if his full intentions were probably unrealizable. Partch was something of a magpie in stealing bits and pieces from other cultures–gamelan here, gagaku there–but the synthesis is so intensely personal as to be an unrecognizable miscegenation. His vaunted excursions into microtones are only a small part of Partch’s outre gestalt.

It’s because of the private nature of the work that I can’t easily assess my own reaction to it difficult. Partch may have thought that he was tapping into some universal mythos and music, but I have to say that at least in that regard, he failed. All of his work, and Delusion is perhaps the most fully realized work but not any more or less accessible than the others, springs from his willfully cultivated outsider status and mostly solitary development of his own musical theories and dogma. Partch was far from untrained, but he was not a social man, and it seems that estrangement came to him naturally, particularly from “The Establishment” and high culture in general. There are a number of other American composers that fall into this category, and they rank among the best the country has produced: Conlon Nancarrow, Henry Cowell, Carl Ruggles, Edgard Varese (not actually American, but tried his damnedest to be), Sun Ra, Lou Harrison, Cecil Taylor, and Anthony Braxton. All of them resisted (and continue to resist) easy assimilation into a larger historical context, and many actively tried to divorce themselves from being associated with any larger movement. (I do not think it’s a coincidence that many of them, including Partch, also happened to be queer, but that’s all I’m prepared to say on that subject. See also Percy Grainger, who ironically was too establishment to make the list.) Partch, himself quite the curmudgeon, extended this autonomy to the very instruments themselves, ensuring himself an even greater degree of personal control over performance. The resultant effect, no doubt intentional, is that there is more work to be done to get inside the corpus of these composers than those who exist closer to the mainstream horizon of recent times.

So here’s the plot, in Partch’s words:

It is an olden time, but neither a precise time nor a precise place. The “Exordium” is an overture, and invocation, the beginning of a ritualistic web. Act I, on the recurrent theme of Noh plays, is a music-theater portrayal of release from the wheel of life and death. It opens with a pilgrim in search of a particular shrine, where he may do penance for murder. The murdered man appears as a ghost, sees first the assassin, then his young son looking for a vision of his father’s face. Spurred to resentment by his son’s presence, he lives again through the ordeal of death, but at the end — with the supplication “Pray for me!” — he finds reconciliation.

There is nowhere, from the beginning of the “Exordium” to the end of Act II, a complete cessation of music. The “Sanctus” ties Acts I and II together; it is the Epilogue to the one, the Prologue to the other. Act II involves a reconciliation with life. A young vagabond is cooking a meal over a fire in rocks when an old woman approaches, searching for a lost kid. She finds the kid, but — due to a misunderstanding caused by the hobo’s deafness — a dispute ensues. Villagers gather and, during a violent dance, fore the quarreling couple to appear before the justice of the peace, who is both deaf and nearsighted.

Following the judge’s sentence, the Chorus sings in unison, “Oh, how did we ever get by without justice?” and a voice offstage reverts to the supplication at the end of Act I.

The near-total lack of narration and speech (partly for copyright reasons, apparently) does not make it easy to understand what is going on without the accompanying program notes, and the partial doubling of the actors in the main roles in the two parts is more puzzling than anything else. To the extent that Delusion reaches for universality, it is to a totality of musical performance. Watching it, I could only feel that narrative and thematic drive had been subordinated to the physical performance of music (and dance) itself, which struggled under the heavy responsibility of evoking those very traits. There’s a hint of this in Partch’s own description of his aesthetics:

The work that I have been doing these many years parallels much in the attitudes and actions of primitive man. He found sound-magic in the common materials around him. He then proceeded to make the vehicle, the instrument, as visually beautiful as he could. Finally, he involved the sound-magic and the visual beauty in his everyday words and experiences, his ritual and drama, in order to lend greater meaning to his life. This is my trinity: sound-magic, visual beauty, experience-ritual.

Where one might expect narrative, there is only raw experience and ritual, which I gather Partch intended to place in a prior and more fundamental place than what constitutes modern storytelling. The Residents, hugely influenced by Partch, drew upon this aspect in their own early work, particularly in the nonsense narrative of Not Available and the instrumental “narratives” of Eskimo and above all “Six Things to a Cycle” (off of Fingerprince), which is so Partch-like as to constitute a tribute. The plot: “Man, represented as a primitive humanoid, is consumed by his self-created environment only to be replaced by a new creature, still primitive, still faulty, but destined to rule the world just as poorly.” Its (entire) lyrics?

Chew chew GUM chew GUM GUM chew chew

Chew chew GUM chew GUM GUM chew chew

Chew chew GUM chew GUM GUM chew chew

[Smack Smack Smack]

So yeah, I think that says it all.

Charles Sanders Peirce

I am a man of whom critics have never found anything good to say. When they could see no opportunity to injure me, they have held their peace. The little laudation I have had has come from such sources, that only the satisfaction I have derived from it, has been from such slices of bread and butter as it might waft my way. Only once, as far as I remember, in all my lifetime have I experienced the pleasure of praise–not for what it might bring but in itself. That pleasure was beatific; and the praise that conferred it was meant for blame. It was that a critic said of me that I did not seem to be absolutely sure of my own conclusions. Never, if I can help it, shall that great critic’s eye ever rest on what I am now writing; for I owe a great pleasure to him; and, such was his evident animus, that should he find that out, I fear the fires of hell would be fed with new fuel in his breast.

Charles Sanders Peirce, “Preface to an Unwritten Book”

I was introduced to Peirce by a man who said that Peirce scholars tended to be rather eccentric, like the man himself. At age 27, he published the fairly brilliant “On a New List of Categories” (the greatest American work of neo-Kantianism of the 19th century?), whose idiosyncratic depiction of the process of judgment gives little indication of his forays into physics, biology, logic, philosophy of mind (where he shares some of his views with William James), philosophy of language and linguistic development, and “pragmaticism.” As far as comprehensiveness goes, I think he doesn’t have a real American successor until Wilfred Sellars.

But the eccentricity of some Peirce specialists wasn’t concretized for me until I stumbled on this book: His Glassy Essence: An Autobiography of Charles Sanders Peirce, by Kenneth Laine Ketner. It is written in an informal style in the voice of Peirce (and this is before the Reagan “autobiography” that garnered so much attention). I have no problem with the approach in principle, but it does make sense that it would be applied to Peirce; I can’t ever imagine someone writing an “autobiography” of Hegel or Heidegger. Ketner is also the co-author of US Patent 6819474 – Quantum Switches and Circuits, alongside another Peircian and…Charles Sanders Peirce himself, possibly with reference to Peirce’s hypothesis that electrical switches could execute logical operations.

Ketner is, of course, the Charles Sanders Peirce Professor of Philosophy at Texas Tech University.

Occurrences at Owl Creek Bridge: Beyond the Zeroes

Last time, I was talking about the particularly American “Owl Creek Bridge” trope of the pre-death fantasy of survival, cut short (to the surprise of the subject) by death interrupting the ongoing fantasy. This is not anything like a near-death experience; it’s the opposite, since rather than experiencing a false death, the person experiences a false life. Their rescue is in the certainty of death. That finality is, fundamentally, eschatological, in that it requires the establishment of a definite reality that trumps the fantasy, and that reality is nothing but the end of one’s life, which is ultimate. It does not appear at first glance to be religious, but as with so many American tropes, revivalist roots run deep, and the faith that death will provide certainty and be the tipping point from fantasy back to reality is a small little religious system unto itself.

I mention this because the earlier point, at which reality veers into fantasy, is the point at which one’s faith is failed. Reality ceases to work, physical laws go haywire, and so on. What’s failed, then, is that the expected eschatological event–death–has not happened, and so there is this period of unreality that exists. And this sounds rather like the nightmare scenario of all prophets, in which the events they unwisely predicted too specifically fail to occur. For example, millennialism, when the promise of all sorts of finality and salvation led to much grief when the events did not arrive. Expert millennialist Norman Cohn says:

Millenarian sects and movements always picture salvation as:

  1. collective, in the sense that it is to be enjoyed by the faithful as a collectivity;

  2. terrestrial (or immanent), in the sense that it is to be realized on this earth and not in some other-worldly (transcendent) heaven;

  3. imminent, in the sense that it is to come both soon and suddenly;

  4. total, in the sense that it is utterly to transform life on earth, so that the new dispensation will be no mere improvement on the present but perfection itself;

  5. miraculous, in the sense that it is to be accomplished by, or with the help of, supernatural agencies.

Norman Cohn, The Pursuit of the Millennium

[Side note: I happen to be reading Hans Blumenberg’s The Legitimacy of the Modern World, and Blumenberg uses some of these very qualities, particularly those of imminence and totality, to argue that the idea of incremental human “progress” is in no way a secularization of Christian eschatology, but in fact a new paradigm altogether.]

But when the stated arrival of salvation does not arrive, there is a problem. Just as when Bierce’s hero is hanged but seemingly does not die, the failure of this total, imminent change to occur itself produces a drastic change from what went before, as the expected outcome (death or salvation) has now been replaced with a void that must be filled by something new, and that something, whatever it is, is by definition unreal. Cults, crusades, even more superstitions than before.

I wish I could remember who suggested the idea (probably multiple people), but I give some credence to the idea that there was a collective conception of the last century leading up to the millennium. The thrill of the odometer rolling over to 2000 acquired many vague significances. And when 2000 came, there was no dominant idea of what was going to happen (excepting perhaps the minor faux-apocalypse of the Y2K bug), but the date served as a significant dividing point that just didn’t signify anything. So the idea was that people saw the year 2000 as an apogee of Western civilization, coming after so many wars and upheavals and global growth, and as some sort of point of accomplishment. And when there was, in fact, no sense of accomplishment or even any change when the year came, a similar sort of unreality (or, if we’re going to play with Musilian terms, pseudoreality) came into existence to replace the unsatisfied amorphous expectation. And this would take the form of an unreal postlude to the unsatisfied reality, rather than a new situation in itself. For me, living in the United States, the greatest sign of this unreality was the election of George W. Bush and the abandonment of sixty-plus years of relatively consistent (if brutal and expedient) geopolitical strategy for an unprecedented attack on all standards of competence and legitimacy in government. Their attacks on the “reality-based community” were not just triumphalist idiocies, but an idea that expanded to fill the void left at the branch point of the millennium.

The aide said that guys like me were ”in what we call the reality-based community,” which he defined as people who ”believe that solutions emerge from your judicious study of discernible reality.” I nodded and murmured something about enlightenment principles and empiricism. He cut me off. ”That’s not the way the world really works anymore,” he continued. ”We’re an empire now, and when we act, we create our own reality. And while you’re studying that reality–judiciously, as you will–we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors . . . and you, all of you, will be left to just study what we do.”

The rules no longer apply! History is made by those who realize that things have changed. Whatever was supposed to have happened in 2000 and seemingly didn’t will pursue us, and these men will bring it to us by aggressively denying the “reality” which no longer, in fact, exists. Much ink has been spilled over how great a role the Christian religion plays in driving the administration, but this is really besides the point, because most of it has fallen by the wayside for them, save for the eschatology of Revelations and apocalypse. Destabilization is now the goal itself, not a tool, because the supposed stability is no longer really there anyway. It faded along with “reality” for these people.

To be continued: next time, the Omega point and the real secularization of eschatology.

Carol Polsgrove on Ralph Ellison

Among the myriad reasons why Ralph Ellison never completed his second novel, I would propose one that Arnold Rampersad does not consider seriously in his new biography (reviewed by Morris Dickstein, May 25): the impact of Ellison’s disillusion with Communism. The agony of that disillusion comes through in a letter of August 18, 1945, to Richard Wright, which I quoted in my

2001 book, Divided Minds: Intellectuals and the Civil Rights movement. Writing about American Communist leaders’ wartime collusion with liberals, Ellison said these party leaders were “as dangerous as Nazis”. He said, further: “If they want to play ball with the bourgeoisie they needn’t think they can get away with it. If they want to be lice, then by God let them be squashed like lice.

Maybe we can’t smash the atom, but we can, with a few well chosen, well written words, smash all that crummy filth to hell”. This was Ellison’s state of mind when he wrote Invisible Man.

After the novel came out, Ellison refused to identify its Brotherhood with the Communist Party. Indeed, in the post-war, anti-Communist years, when association with Communism could devastate American careers, Ellison did what he could to erase his tracks back to the party. Rampersad, I fear, has been taken in by Ellison’s reconstruction of his own identity: I suspect Ellison’s involvement with Communism was emotionally deeper than Rampersad suggests, and his subsequent disillusion more devastating. Once that disillusion had exploded in the creativity of Invisible Man, Ellison was left standing in the ashes from which he arose as a Cold War liberal, an identity that did not, apparently, serve him well as a novelist.

Carol Polsgrove, Letter to TLS, June 27, 2007

Invisible Man is a novel that twists its issues into complexities that go far beyond its time and place, and the ambiguities it leaves behind always read as greater to me than any possible polemic Ellison could have intended. But the furious portrayal of the Brotherhood, which seeks to turn blacks into icons of oppression for the abstract betterment of man, is not only a defense of humanism over ideological struggles, but also a classic example of individualism as Tocqueville found it in Democracy in America. But these motives are double-edged and do not lend themselves to polemics. They do lead, however, to such things as Ellison’s half-hearted support of the Vietnam War as necessary, and to a more general political paralysis. (This result is played out in Invisible Man.) Supporting Vietnam constituted an abandonment of utopian dreams and a tacit acceptance of the idea of necessary evil, for whenever one proclaims some sort of action as necessary, isn’t it always to make excuses for the evil that it will cause? I cannot imagine that Ellison felt anything like a full endorsement of American actions, but his desire for a form of living that was both creative and positive forbade him, I suspect, from sinking into a nihilism that was internally or externally destructive. At the same time, it narrowed the set of positions he could write from. In response to Irving Howe, Ellison famously said:

Howe seems to see segregation as an opaque steel jug with the Negroes inside waiting for some black Messiah to come along and blow the cork. But if we are in a jug it is transparent, not opaque, and one is allowed not only to see outside but to read what is going on.

In saying this, Ellision was objecting to such a strongly teleological view of black struggle in America (which Howe saw, in my opinion accurately, in Richard Wright) that recapitulated the objectifying processes of Communism. And I suspect Ellison was aware of the irony when, in the 1970s, Amiri Baraka declared race issues to be only a part of a larger class struggle and declared himself a Marxist. Baraka continues to be prolific, if not ambivalent.

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