Posts Tagged ‘Franz Kafka’
December 2, 2014 | by Dan Piepenbring
- Rivka Galchen on Kafka (or rather, his biography): “It has been said of Kafka’s work many times that the thing to remember is that it is funny. Kafka was known to laugh uncontrollably when reading his work aloud to friends, and though that sounds more like anxiety than hilarity to me, the funny point endures. But what kind of funny is he? … One element of the comedy of Kafka’s biography is the way his life, at whatever moment, is dwarfed by his work.”
- In the eighties, Hollywood’s big-budget movies were teeming with sex scenes: The sex was often in silhouette, yes, and usually accompanied by a saxophone, true, but it was there, just as it is in the human experience. “In the era of Top Gun, The Big Easy, Body Heat, or other steamy Hollywood thrillers, the goal was to appeal to both men and women with the promise of (among other things) onscreen sex. (Ergo the fabled ‘date night’ movie.) Now the goal is to appeal to adults and their twelve-year-old kids with the promise of the absence of sex.”
- Kenneth Snelson’s Needle Tower, a sixty-foot sculpture at the Hirshhorn, comprises thin steel wires and barely touches the ground. How does it stay upright in strong wind?
- “A couple of years ago, a Chicago-based corporate-identity consultant, Chris Herron, gave himself the ultimate challenge: rebrand hell. It was half gag, half self-promotion, but Herron took the project seriously, considering what it would take for a place like hell to become a premier destination in the travel market. Herron decided that what hell needed was a complete brand overhaul. The new hell would feature no demons or devils, no tridents or lakes of fire. The brand name was rendered in a lower-case, bubbly blue font designed to evoke ‘instant accessibility and comfort’. The slogan, which was once ‘Abandon Hope All Ye Who Enter Here,’ would be ‘Simply Heavenly.’ ”
- Every December, the New York Public Library’s literary lions, Patience and Fortitude, have wreaths hung from their necks—and every year something seems to go wrong, somehow. (Last year the wreaths were simply too big.)
July 3, 2014 | by Dan Piepenbring
Kafka was born on this day in 1883.
But while I thought I was distinguishing myself—I had no other motive than the desire to distinguish myself and my joy in making an impression and in the impression itself—it was only as a result of giving it insufficient thought that I endured always having to go around dressed in the wretched clothes which my parents had made for me by one customer after another, longest by a tailor in Nusle. I naturally noticed—it was obvious—that I was unusually badly dressed, and even had an eye for others who were well dressed, but for years on end my mind did not succeed in recognizing in my clothes the cause of my miserable appearance. Since even at that time, more in tendency than in fact, I was on the way to underestimating myself, I was convinced that it was only on me that clothes assumed this appearance, first looking stiff as a board, then hanging in wrinkles. I did not want new clothes at all, for if I was going to look ugly in any case, I wanted at least to be comfortable and also to avoid exhibiting the ugliness of the new clothes to the world that had grown accustomed to the old ones. These always long-drawn-out refusals on the frequent occasions when my mother (who with the eyes of an adult was still able to find differences between these new clothes and the old ones) wanted to have new clothes of this sort made for me, had this effect upon me that, with my parents concurring, I had to conclude that I was not at all concerned about my appearance.
—Kafka’s diary, December 26, 1911.
April 16, 2014 | by Dan Piepenbring
- “The Pulitzer Prize is a human enterprise. Editors, past winners and a few Columbia University pooh-bahs comprise the board that awards them. Like all such collections of human beings, Pulitzer Boards are capable of brilliant good sense, and egregious errors.”
- Cynthia Ozick’s stirring defense of Kafka, the man: “Whoever utters ‘Kafkaesque’ has neither fathomed nor intuited nor felt the impress of Kafka’s devisings. If there is one imperative that ought to accompany any biographical or critical approach, it is that Kafka is not to be mistaken for the Kafkaesque.”
- Was the first-ever emoticon in a seventeenth-century poem? Maybe! But probably not.
- Thoughts on the twenty-fifth anniversary of the Mazda Miata: “I was frequently stopped while driving. Fellow Miata owners waved enthusiastically. Clubs were formed. People constantly made offers to buy my car. Miata is a car that’s worn like a jacket. The lithe driving dynamic is a second skin.”
- But the Miata was never endorsed by a man who’s walked on the moon: the only car to claim that honor is the Volkswagen Beetle, which found an unlikely advocate in Buzz Aldrin.
January 17, 2014 | by David Cronenberg
I woke up one morning recently to discover that I was a seventy-year-old man. Is this different from what happens to Gregor Samsa in The Metamorphosis? He wakes up to find that he’s become a near-human-sized beetle (probably of the scarab family, if his household’s charwoman is to be believed), and not a particularly robust specimen at that. Our reactions, mine and Gregor’s, are very similar. We are confused and bemused, and think that it’s a momentary delusion that will soon dissipate, leaving our lives to continue as they were. What could the source of these twin transformations possibly be? Certainly, you can see a birthday coming from many miles away, and it should not be a shock or a surprise when it happens. And as any well-meaning friend will tell you, seventy is just a number. What impact can that number really have on an actual, unique physical human life?
In the case of Gregor, a young traveling salesman spending a night at home in his family’s apartment in Prague, awakening into a strange, human/insect hybrid existence is, to say the obvious, a surprise he did not see coming, and the reaction of his household—mother, father, sister, maid, cook—is to recoil in benumbed horror, as one would expect, and not one member of his family feels compelled to console the creature by, for example, pointing out that a beetle is also a living thing, and turning into one might, for a mediocre human living a humdrum life, be an exhilarating and elevating experience, and so what’s the problem? This imagined consolation could not, in any case, take place within the structure of the story, because Gregor can understand human speech, but cannot be understood when he tries to speak, and so his family never think to approach him as a creature with human intelligence. (It must be noted, though, that in their bourgeois banality, they somehow accept that this creature is, in some unnamable way, their Gregor. It never occurs to them that, for example, a giant beetle has eaten Gregor; they don’t have the imagination, and he very quickly becomes not much more than a housekeeping problem.) His transformation seals him within himself as surely as if he had suffered a total paralysis. These two scenarios, mine and Gregor’s, seem so different, one might ask why I even bother to compare them. The source of the transformations is the same, I argue: we have both awakened to a forced awareness of what we really are, and that awareness is profound and irreversible; in each case, the delusion soon proves to be a new, mandatory reality, and life does not continue as it did. Read More »
November 15, 2013 | by Adam Thirlwell
Sigizmund Krzhizhanovsky was born in Kiev to a Polish-speaking family on February 11, 1887. At university, he studied law. In 1912, age twenty-five, he traveled through Europe, visiting Paris, Heidelberg, and Milan—for the young Krzhizhanovsky was the pure apprentice intellectual. After the First World War, and the 1917 Russian Revolution, he returned to Kiev, where he taught at the Musical Institute and the Theatrical Conservatory. In 1922, age thirty-five, he left Kiev for Moscow, where he lived for the rest of his life. In Moscow, Krzhizhanovsky wrote articles and gave lectures, in particular at Alexander Tairov’s Drama Studio. He also worked as a consultant to Tairov’s Chamber Theater. Meanwhile, he wrote novellas and stories, which were never published—either due to economic problems (bankrupt publishers) or political problems (Soviet censors). Twenty years passed in this way until, in 1941, with Krzhizhanovsky now fifty-four, a collection of stories was finally scheduled for publication—but then the Second World War intervened, preventing even that collection from appearing. In May 1950 he suffered a stroke and lost the use of speech. He died at the end of the year. (His works—almost all of them unpublished—were stored by his lifelong companion, Anna Bovshek, in her apartment: in her clothes chest, under some brocade.)
Almost no one knew that Krzhizhanovsky was writing fiction, since the state never allowed its publication. They knew him in other guises—as a lecturer on theater, or essayist, or occasional playwright. In 1939, Krzhizhanovsky, despite his restricted publication history, was nevertheless elected to the Writers’ Union—which meant that posthumously he was eligible for the process of “immortalization.” In 1953, Stalin died, and three years later Khrushchev’s “Secret Speech” to the Twentieth Party Congress instituted a revisionist anti-Stalinist thaw. In 1957—the same year as Pasternak’s Doctor Zhivago—a commission was set up to examine Krzhizhanovsky’s literary legacy. It lasted two years and was then disbanded, having drafted a publishing plan that was never implemented. Then, in 1976, Vadim Perelmuter, a poet, literary historian, and essayist, discovered Krzhizhanovsky’s archive. He had to wait until 1989 and the full thaw of perestroika before he could publish one of Krzhizhanovsky’s stories. Between 2001 and 2008, Perelmuter finally edited a handsome five-volume edition of Krzhizhanovsky’s works. Read More »
October 4, 2013 | by Sadie Stein