Posts Tagged ‘twentieth century’
March 9, 2015 | by Andrei Codrescu
Max Blecher’s Adventures in Immediate Irreality, newly reissued, is not a memoir, a novel, or a poem, though it has been called all those names, and compared rightly with the works of Proust and Kafka. Blecher belongs in that company for the density and lyrical force of his writing, but he is also a recording diagnostician of a type the twentieth century had not yet fully birthed, but the twenty-first is honoring in the highest degree.
This is a book that soothes without sentimentality. Blecher chronicled his dying from both the interior of his body and the outside of nonexistence. He made that veil permeable: his words are vehicles traveling through the opaque membrane that surrounds the seemingly solid world. These are the “adventures” of the inside and the outside exchanging places, while being somehow exactly the same in the light of Blecher’s extraordinary sensibility. Nobody knows how to die. Max Blecher, because he was young and a genius, suggests a way that investigates, rediscovers life, and radiates beauty from suffering.
“Ordinary words lose their validity at certain depths of the soul.” Read More »
March 5, 2015 | by Spencer Robins
What the philosopher learned from his time in elementary-school classrooms.
Every philosophy major has at some point had to answer the standard challenge: “What are you going to do, teach?” It’s especially frustrating after you realize that, for someone with a humanist bent and a disinterest in worldlier things, teaching is a pretty good career choice. Unemployables in the humanities might take comfort from the fact that one of the twentieth century’s greatest philosophers, Ludwig Wittgenstein, made the same choice. He revolutionized philosophy twice, fought with shocking bravery in World War I, inspired a host of memoirs by people who knew him only glancingly—and for six years taught elementary school in the mountains of rural Austria. Biographers have tended to find this bizarre. Chapters covering the period after his teaching years, when Wittgenstein returned to philosophy, are usually called something like “Out of the Wilderness.” (That one’s from Ray Monk’s excellent Ludwig Wittgenstein: The Duty of Genius. The next chapter is called “The Second Coming.”)
By the time he decided to teach, Wittgenstein was well on his way to being considered the greatest philosopher alive. First at Cambridge, then as an engineer and soldier, Wittgenstein had finished his Tractatus Logico-Philosophicus, at once an austere work of analytic philosophy and—for some readers, Wittgenstein apparently included—an almost mystical experience. In it, he claimed charmingly and not without reason to have solved all the problems of philosophy. This was because of the book’s famous “picture theory of meaning,” which held that language is meaningful because, and only because, of its ability to depict possible arrangements of objects in the world. Any meaningful statement can be analyzed as such a depiction. This leads to the book’s most famous conclusion: that if a statement does not depict a possible arrangement of objects, it doesn’t mean anything at all. Ethics, religion, the nature of the world beyond objects … most statements of traditional philosophy, Wittgenstein contended, are therefore nonsense. And so, having destroyed a thousand-year tradition, Wittgenstein did the reasonable thing—he dropped the mic and found a real job teaching kids to spell. Read More »
February 19, 2015 | by Dan Piepenbring
André Breton’s poem “The Verb to Be” originally appeared in our Spring 1985 issue.
I know the general outline of despair. Despair has no wings, it doesn’t necessarily sit at a cleared table in the evening on a terrace by the sea. It’s despair and not the return of a quantity of insignificant facts like seeds that leave one furrow for another at nightfall. It’s not the moss that forms on a rock or the foam that rocks in a glass. It’s a boat riddled with snow, if you will, like birds that fall and their blood doesn’t have the slightest thickness. I know the general outline of despair. A very small shape, defined by jewels worn in the hair. That’s despair. A pearl necklace for which no clasp can be found and whose existence can’t even hang by a thread. That’s despair for you. Let’s not go into the rest. Once we begin to despair we don’t stop. I myself despair of the lampshade around four o’clock, I despair of the fan towards midnight, I despair of the cigarette smoked by men on death row. I know the general outline of despair. Despair has no heart, my hand always touches breathless despair, the despair whose mirrors never tell us if it’s dead. I live on that despair which enchants me. I love that blue fly which hovers in the sky at the hour when the stars hum. I know the general outline of the despair with long slender surprises, the despair of pride, the despair of anger. I get up every day like everyone else and I stretch my arms against a floral wallpaper. I don’t remember anything and it’s always in despair that I discover the beautiful uprooted trees of night. The air in the room is as beautiful as drumsticks. What weathery weather. I know the general outline of despair. It’s like the curtain’s wind that holds out a helping hand. Can you imagine such a despair? Fire! Ah they’re on their way … Help! Here they come falling down the stairs … And the ads in the newspaper, and the illuminated signs along the canal. Sandpile, beat it, you dirty sandpile! In its general outline despair has no importance. It’s a squad of trees that will eventually make a forest, it’s a squad of stars that will eventually make one less day, it’s a squad of one-less-days that will eventually make up my life.
Translated from the French by Bill Zavatsky and Zack Rogow.
February 9, 2015 | by Erik Morse
Paul Scheerbart doesn’t figure very prominently in modern German belles lettres—nor, more regrettably, on the drafting tables of venerated Berliner architects and urban planners. Scheerbart, an eccentric, Danzig-born poet and architectural theorist, is best remembered through obscure citations from Walter Benjamin, Walter Gropius, and Bruno Taut. But in the spirited era of Berlin’s café culture, he was a popular serialist, publisher, and proto-surrealist. From the late 1880s to his premature death in 1915, he wrote prolifically on science, urban planning and design, space travel, and gender politics, often in the course of a single text. His most celebrated treatise, Glass Architecture (Glasarchitektur, 1914) foretold of a sublime, technocratic civilization whose peaceful world-order was borne from the proliferation of crystal cities and floating continents of chromatic glass, a vision summed up in his aphorism: “Colored glass destroys all hatred at last.”
Taut, an architect and devoted disciple, dedicated his 1914 Werkbund Exhibition building, the Glass House, to Scheerbart—his so-called “Glass Papa.” Like his French contemporaries Camille Flammarion, Villiers de L’Isle-Adam, Raymond Roussel, and Alfred Jarry, Scheerbart’s prophetic oeuvre oscillated between themes of technology and aesthetics in a genre known in the Francophone world as fantastique.
Translations of Scheerbart texts have trickled into the English-speaking realm; Glass! Love!! Perpetual Motion!!!: A Paul Scheerbart Reader, edited by Josiah McElheny and Christine Burgin, is the first attempt at an English-language collection. Assembled from his fiction and critical works, drawings and photographs, and secondary texts from friends and acolytes, the book’s publication hopes to inspire what McElheny calls a new generation of “Scheerbartians.”
I recently spoke to McElheny by phone from his studio in Brooklyn, where we discussed Scheerbart’s belated American reception, the cultural amnesia of World War I, and our mutual fascination with Utopian literature.
How did you first come across Scheerbart’s writing?
The first major publication of his work in translation was Glass Architecture in 1972. I read that sometime around 1988, and I didn’t really know what to make of it. I came to it as though it were an architecture book, but it read to me like a piece of literature. I found it to be captivating and somewhat Borges-like—not in structure but in its spirit. Then around 2001, there was the publication of The Gray Cloth with Ten Percent White: A Ladies’ Novel. I was struck by its very unusual literary style—very sparse, thematic, and highly evocative—and fascinated by the entire novel, which is about people struggling over the political and spiritual meaning of aesthetics. I had never encountered anything like it in historical literature—the way it speaks in a proto-feminist voice but also with the deep undertone of misogyny that one associates with that era. It was a very disturbing book and it really bothered me—the way in which he demonstrates how aesthetics can have this implication about sexuality. I had so many questions about the translation itself. Later I learned that much of the strangeness of the language lay in the original German. Read More »
January 15, 2015 | by Sadie Stein
In the first half of the twentieth century, America experienced what might be called the “silly-hats craze.” Maybe it was the influence of the surrealists, who were by then commercialized and nonthreatening. Perhaps it was a spate of postwar frivolity. Or maybe it was just a safe way to act out—still conventional (no one was suggesting you actually go hatless!), but fun, wacky, and full of safely contained “personality plus.”
In this lineup of “Wacky Hats from Gay Paree” you can see the form at its most extreme. A search reveals atomic hats, hats made of lightbulbs, hats that look like flowerpots. Nothing was off-limits, and glossies delighted in featuring examples of millinery whimsy. Read More »
August 25, 2014 | by Robert Pranzatelli
Given the recent centennial of the beginning of the Great War (as it was then known), I’ve found myself thinking again of Lucien Métivet, the French artist I wrote about here last year, best known for his works from the 1890s. The advent of the war brought an abrupt halt to the publication of Le Rire (Laughter), the weekly journal of humor to which Métivet was a regular contributor, but its publisher, Félix Juven, soon relaunched it with a small but significant change of title: now it was Le Rire Rouge (The Red Laugh), presumably in recognition of the blood of France’s soldiers and the dark nature of the times.
It had become customary for Le Rire to start each issue with Métivet’s drawings up front, and in the journal’s first new issue, of November 21, 1914, his was the opening image: an energetic, optimistic young conscript. The picture’s cheerleading join-the-war-effort ambience is given a discreetly poignant touch by a telling detail just outside the frame: to the upper right we see the typeset words “Au conscrit Maurice Juven”—a dedication to a young conscript whose surname suggests a close relationship to the magazine’s publisher, a longtime friend of the artist. Clearly this dedicatee was, like all soldiers, carrying with him into danger the hearts of those who loved him. With this single, seemingly exuberant image, the very personal stakes for the creators of Le Rire Rouge, and indeed for all of France, were acknowledged. Read More »