Posts Tagged ‘Philip Roth’
March 19, 2014 | by Dan Piepenbring
Philip Roth turns eighty-one today. You must be wondering: How can you, little old you, partake of such an historic occasion? Well, imitation is the sincerest form of flattery. You could masturbate into a piece of raw liver, à la Alexander Portnoy; you could masturbate on your mistress’s grave, like Mickey Sabbath; or you could masturbate into your beloved’s hair, as David Kepesh does.
Then again, there’s no law saying life must imitate art. If you’re absolutely set on not paying tribute through masturbation, there is one other option: you can peruse our archives, where you’ll find a whole host of work by, about, or otherwise in the orbit of Philip Roth. Read More »
March 3, 2014 | by Dan Piepenbring
- Who can talk about the Oscars when Alain Resnais has died, at ninety-one? YouTube offers a number of interviews with him; many consist of baffled Frenchmen attempting to divine the meaning of Last Year in Marienbad.
- Scientists have looked into being funny: the whys, the hows, the what-have-yous. “It could be that office-cooler witticisms, stand-up routines, and sitcoms are just part of one big pickup line you never saw coming.” Surely many of us have seen it coming.
- Bill Watterson, the Calvin and Hobbes creator, has drawn his first public cartoon in nearly twenty years. It contains buttocks.
- “Surely the fact that writers really don’t mean a goddamn thing to nine-tenths of the population doesn’t hurt. It’s inebriating.” An expansive new interview with Philip Roth.
- Take out your credit card and clear your schedule: you’re about to buy an erotic computer game based on Oscar Wilde’s Salomé.
January 15, 2014 | by Timothy Leo Taranto
January 10, 2014 | by Max Ross
Dear Mr. Ross,
Thank you for sharing with us your review of Claudia Roth Pierpont’s Roth Unbound. The piece is colorful and sharp, and it is with regret that we say it does not suit our needs at this time.
Too much of the writing reflects back to the writer himself—to you yourself. (And, inexplicably, to your father.) While we certainly don’t mind personal inflection, and even tolerate the insertion of an occasional “I,” a review must be grounded more firmly in the subject or book under consideration. (And less so in the reviewer’s father.)
Critiques such as yours are redolent of ego. We say this not as admonishment, but as something of which you may want to be aware as you continue what looks to be a promising writing career. We wish you the best of luck in placing this piece elsewhere, and will be happy to consider your queries in the future.
The New York Review of Books
The difficulties began when I attempted to write, for The New York Review of Books, a review of Claudia Roth Pierpont’s critical biography of Philip Roth. My intention was simple: to demonstrate that I appreciated Roth’s work with a higher degree of sophistication than Pierpont. But articulating my Sophisticated Appreciation was tough to do. At first this didn’t bother me—an inability to articulate one’s Sophisticated Appreciation, I reasoned, may itself be proof of how complex and nuanced that appreciation is.
I’d been invited to submit to NYRB based on the success of an essay I’d written about Philip Roth for The New Yorker’s Web site. (An NYRB editor had e-mailed me to commend its “substantial humorousness,” and asked me to pitch an idea his way.) I wanted badly to be published in NYRB. I had some friends who’d been published in NYRB, and I was jealous of them. Moreover, my father is an avid NYRB reader—“It’s so wonderfully stuffy,” is his line; “the official periodical of leather armchairs and lowballs of Scotch”—and placing an essay in its pages, I believed, would recompense him for having twice paid my tuition to the universities where I’d learned to appreciate things sophisticatedly. (He would be pleased, too, to learn that I’d written something that wasn’t about him, as opposed to everything else I’d published—excepting the Roth piece—since finishing graduate school.)
NYRB’s editors expected six thousand words from my desk. Yet for several days I was too nervous to begin. More than anything else, the review would need to establish for NYRB’s readership how intelligent I was—establishing the writer’s intelligence seemed the purpose of most NYRB reviews, and I have always liked to fit neatly into prevailing systems. If it didn’t prove my intelligence, though, my review could only prove my lack thereof, and nothing was more terrifying to me than the idea of being exposed as intellectually inadequate. Read More »
November 18, 2013 | by Sadie Stein
September 6, 2013 | by Jonathan Franzen
This week, to celebrate the launch of our Fall issue, we will preview a few of our favorite footnotes from “Against Heine,” Jonathan Franzen’s translation of the Austrian writer Karl Kraus. Click here to get your subscription now!
In the end, the people who never came out of their province will go farther than the people who never came into one.89
89 I think there’s a lot of truth in this, but Kraus also seems to be making an implicit claim about his own decision to remain rooted in Vienna, in contradistinction to Heine. Here’s the story I tell myself about his agon with Heine. Basically, Kraus arrives too late. He’s an assimilated Jew who has an enormous facility with language but strikingly less talent with “original” forms like poetry, drama, and fiction. And unfortunately there’s already been a German-speaking Jew like him—Heine—who, worse yet, became one of the most famous and influential writers of the previous century. Kraus needs room to live and to work and to believe in the necessity of his work, and what does he have to hold on to in his struggle against his famous precursor? His feeling that there was something wrong with Heine—with the work, the man, his language. And so the story that he tells himself is that Heine was a proto-Kraus who betrayed his gifts by his moral failings and thereby betrayed assimilated German Jews, too. Heine helped create the stereotype of the rootless, linguistically facile Jew. Without Heine, no feuilleton, yes. But also: without Heine, Kraus could simply have been a great satirist who happened to be Jewish. Hence, I propose, the ferocity of the attack in this essay, and the peculiarly moral tone of it. If Kraus also sounds an anti-Semitic note, it’s because he’s trying to annihilate the bad Jew, the stereotypical Jew, so as not to hate himself. That so many Gentile German philistines are willing to forgive Heine’s Jewishness only adds to his rage.
I, too, often make moral arguments about art, but on my better days I’m suspicious of them, because I’m aware of the envy, the powerlessness and self-pity, that lurks behind them. Back in the nineties, I spent a lot of time assembling a moral case against John Updike. I was offended (rightly, I still think) by Updike’s famous comparison of a writer’s work to excretion: you take in life, digest it, and shit it out in paragraphs. Updike was very proud of his three-pages-per-day regularity, and I didn’t need to know much about his personal history to imagine his mother crowing over the neatness and beauty of his daily bowel movements. My moral complaint was that Updike had tremendous, Nabokov-level talent and was wasting it, because he was too charmed by his daily dumps and too afraid of irregularity to take the kind of big literary risks that might have blocked him for a year or two. His lifelong penchant for alliteration was of a piece with this. It made reading even his otherwise fine stories about the Maples painful; I couldn’t get through more than a few lines without running aground on the anal-retentive preciousness of his prose. Updike was exquisitely preoccupied with his own literary digestive processes, and his virtuosity in clocking and rendering the minutiae of daily life was undeniably unparalleled, but his lack of interest in the bigger postwar, postmodern, socio-technological picture marked him, in my mind, as a classic self-absorbed sixties-style narcissist. David Foster Wallace was the one who actually called Updike an asshole in print (in the New York Observer), but I felt the same way. If you’d suggested that I envied Updike for his unobstructed productivity, or for all the women he got to go to bed with him (and then wrote about in graphic detail), I would only have restated my moral case more trenchantly.
Later on, after Updike ceased to seem like such a threat, I went through a period of feeling deeply censorious of Philip Roth, because he didn’t seem to care about his many glaring technical deficiencies as a fiction writer, and because his admirers didn’t seem to, either. Roth’s writing seemed to me, as Kraus says of Heine’s, “always and overplainly informative,” which was why, I believed, the philistines had come to tolerate him a lot better than he tolerated the philistines. As with Updike, my judgments had a flavor of Krausian moralism: Roth was lazy, Roth was an asshole, etc. Naturally, I believed that I was merely sticking up for vital aesthetic virtues—a fiction writer ought to be able to write good dialogue, create convincing and well-rounded female characters, and let a story tell itself without discursive intrusions—but these “vital” virtues happened to coincide with some of my own abilities as a fiction writer. To make my moral case against Roth, I had to ignore or downplay other plausible virtues, most notably Roth’s heroic fearlessness of his readers’ moral judgments, because I subterraneanly envied his fearlessness and wanted people to pay attention to me and not him. This was the kind of thing that Nietzsche had in mind when he mocked the “slave” mentality of moral judgments.
“Heine and the Consequences” is the document of Kraus’s struggle to overcome his great precursor. On his own terms, he may have succeeded; his best-known and most shattering work, The Last Days of Mankind (a documentary “drama” of the First World War) was written in the decade that followed. German readers, however, are not so convinced that he vanquished Heine. My friend Daniel Kehlmann, the Austrian novelist, loves the essay and grants that Kraus scores a lot of points off Heine in it. “But,” he says, “Heine is still wonderful, too.”