July 31, 2025 Document But How, How to Occupy Life? By Marguerite Duras Marguerite Duras in 1960. Public domain, via Wikimedia Commons. Marguerite Duras’s Le navire Night (The ship named Night) is both a film and a would-be film, or rather a documentary of a film that the writer decided never to finish. Duras abandoned her initial project after several days of shooting, deciding instead to record the “disaster” it became. What results is an eighty-nine-minute composition of slow, panning shots and zoom-outs on the actors that would have starred (Dominique Sanda, Bulle Ogier, and Mathieu Carrière), the makeup and wardrobe they would have worn, and the Parisian backdrops and candlelit rooms in which they would have played their roles, overlaid by the voices of Duras and her friend the film director Benoît Jacquot reading directly from the text she had planned for the actors to use as their script. The original text, written in 1978, describes the paranoia and passion of an erotic affair conducted entirely over the telephone by a young man and woman, insomniacs both, the man working a night shift and the woman dying of leukemia, as they pleasure themselves to each other’s voices and make ill-fated plans to meet in person. Below, in a new English translation by Olivia Baes and Emma Ramadan, is Duras’s account of the making and unmaking of Le navire Night, a film which she would elsewhere call “beautiful and vain.” —Owen Park, editorial assistant The story in Le navire Night was told to me in December ’77 by the person who had lived it, J.M., the young man of Les Gobelins. I knew J.M. and I knew the story. There were about ten of us who knew of its existence. But we had never spoken about it together, J.M. and I. It was after three years passed that one day—I had spoken about it with a friend of J.M., who said she had already forgotten certain details—I was afraid that the story would be lost. I asked J.M. to record it on tape. He agreed. Apart from certain dates and the knot of names in Père Lachaise that he had never managed to disentangle, he remembered. Everything was still there. It was three years after the end of the story, F.’s wedding. Hearing him tell it, I understood that J.M. had no doubt always hoped to bring this story face to face with a listener, but that he had always feared—when the moment came—that people wouldn’t believe him “if he said everything.” And that rather than being troubled by it, he was happy to speak about it. It was based on that tape recording that I wrote Le navire Night—twice over, with six months in between. The first version of the text is from February ’78, it appeared in Minuit journal. The second version of the text is what is published here, it is the final text from the film shoot, July ’78. I gave the first version of the text to J.M. He read it. He said that “everything was true but that he recognized nothing.” I asked him if I could publish it and then perhaps, later on, turn it into a film. He told me that he hoped I would. That day we stopped talking about the story. T o tell the truth, never again. After having read what his own experience became—in the words of another—J.M. remained silent but as if he were always on the verge of speaking. I think he must have realized that other versions of his story were possible—that he had silenced them because he didn’t know that they were possible just as they were possible for any story. I think too that his own version had carried him so far that he had forgotten its sprawl, its banality. Read More
July 28, 2025 At Work Ten Questions for Joy Williams By The Paris Review WITH ROBERT STONE IN KEY WEST, CA. 1995. “Forgive me for the things I have done and for the things I have left undone,” Joy Williams said in 2014, in her Paris Review Art of Fiction interview. “I may very well write out of a sense of guilt.” Her new story “After the Haiku Period,” which appears in the Review’s Summer 2025 issue, is a story of guilt askew, which centers on a pair of twins in their sixties, the daughters of a coal-bed-methane-drilling-company tycoon (“We called Daddy Midas,” one sister says. “Everything he touched turned into some ghastly energy source”) and their devoted “sage,” Jimmy, who knows just what to pack for their picnics. Fueled by white wine, lemon squares, and family shame, Camilla and Candida make a pastime of hatching dramatic plots to make the “destroyers and despoilers and death dealers” pay—until finally, one night, they take the plunge. Williams—who has published twelve stories in The Paris Review, dating back to 1968—is hesitant to talk about craft. (“I do believe there is, in fact, a mystery to the whole enterprise that one dares to investigate at peril,” she said in her interview.) Still, we couldn’t resist sending her a few questions about the mysterious enterprise of this particular story, which she responded to over email. THE EDITORS Will you tell us about where you’re writing to us from, and set the scene? WILLIAMS The desert, where it’s 110 degrees. Read More
July 25, 2025 Letters Letters from Claude McKay By Claude McKay James L. Allen, Public domain, via Wikimedia Commons. To Langston Hughes April 24, 1926 Nice, France My dear Langston I had the book alright and beg your forgiveness for not thanking and congratulating you too before. But for three months I’ve been going around with your letter in my pocket (that nice racy one about your party at [Carl] Van Vechten’s) with the intention of writing you a real letter. But I have been so worried and unsettled I could not settle down to the job. I picked up a hundred francs here, a dollar there, trying to live in a way you can’t imagine. With me, trying to live became a job, a problem. I moved from Juan-les-Pins to Cagnes from Cagnes to Nice from Nice to Menton and back again to Nice, wherever I heard of a cheap room I hunted it up. But you can live cheap when you have the teensiest bit of sure money coming to you. When you haven’t, it’s stupid to bother. When I came out of hospital I found a job as valet-butler to a civilised cracker doctor and his Russian wife. I stayed with them a month. The experience was so interesting I kept a diary of it. When I say civilized I mean it in the typical cracker sense. I couldn’t stay over the month and I stayed it out simply because I’d lose my 200 francs if I hadn’t. It gave me an insight into what the French “bonne a tout faire” has got to do. You work from 7–10 at night without any letting up. You get indifferent food, a bed etc. That is, it’s little different from what a slave domestic was doing in Virginia a hundred years ago. I quit it to work on a building—(but I had almost forgotten to tell you that the old cracker told me that if I were a good boy and stayed with him I could have all his clothes when he was finished wearing them! That would be a part of my wages. I used to hear of that in America but I had to come to France to prove it for myself!) Read More
July 24, 2025 On Books Modernist Blondes By Marlowe Granados Earle K. Bergey’s cover painting for Gentlemen Prefer Blondes, via Wikimedia Commons. Licensed under CC BY-SA 4.0. Before I read Anita Loos’s Gentlemen Prefer Blondes, the 1953 Howard Hawks film had already influenced my existence as a young girl in the form of a Marilyn Monroe VHS box set. It wasn’t the glitz and glamour that attracted me (though it helped) but the gleeful mischief of two women putting one over on a world of men. A femme fatale without anything too fatal. At its core, there was an idea of using one’s feminine wiles for good, if not for society then at least for oneself— and maybe a girlfriend or two. By twenty, reading the novel helped contextualize my own mischief within a lineage of women. Perhaps getting a man to buy you gifts wasn’t feminist vigilantism, but it was indeed fun. At that age, there are so few opportunities to test one’s power and charm. It taught me the valuable lesson that laughter at the expense of powerful men was not so expensive after all. Read More
July 21, 2025 At Work The Guts of the Russian Brontosaurus-Cow: A Conversation with Vladimir Sorokin By Joshua Cohen Vladimir Sorokin. Photograph by Maria Sorokina. My problems started much earlier than the night before deadline—they started in my childhood, when I completely failed to learn Russian, and though an inability to function in a writer’s original language has never stopped me and shouldn’t stop anyone from pronouncing upon a translation, I admit that in my maturing years I ran into compounding difficulties, including the facts that I’ve never lived and written in a country that proscribes me, that I’ve never had to leave the country of my language and gone to settle abroad, that I’ve never had to live up to or live against a new identity projected onto me in exile as something of an artist-spokesman for political opposition, and—believe it or not—that I’ve never been mistaken for a one-man repository or symbol-embodiment of my literary culture, which happens to be one of the foremost literary cultures in the history of the world. It’s so much easier, I’m realizing now, to introduce a book by a writer who stayed at mediocre home, surrounded by his more-or-less admiring publishers who publish him, and his more-or-less admiring readers who read him; it’s so much easier, in other words, to introduce a book by a writer who is dead, which is admittedly how I feel sometimes, in my shut-into-my-apartment-and-English existence. Read More
July 18, 2025 On Psychoanalysis For a Little Fresh Air … By Jamieson Webster James Webster flying over Mount Fuji. In a dream someone says to me, “You have been left in the dust.” An idiom for being left behind, outdone, but I hear it literally. I’m covered in dust and left there. It’s in my lungs. I am allergic to dust mites. I also remember its biblical twin: “Dust you are, and to dust you will return.” Another one bites the dust. “Let me remind you that the word pollution, with its religious and medical origin, first meant desecration of places of worship by excrement, and later the soiling of sheets by ejaculation, usually from masturbation,” the philosopher Michel Serres writes. I’ve been wondering about the relationship between dreams and trash lately as I listen to patients. What parts of ourselves do we leave lying around? Lacan was increasingly preoccupied by the residue, or waste, excreted by our will to representation. Our excessive mental efforts score the earth in both senses of stain and scratch. This thought seems to go along with the increasing volume of pollution, of trash, of civic ill will, that marks the extension, as Serres writes, “of appropriated space … and also the increase in the number of subjects of appropriation—individual, family, nation.” Either we are still animals marking territory, or we have exceeded the animal realm by attempting to mark all territory—sea, earth, air, and even outer space. My friend laughed at the idea that we were excited by a trace of water on Mars. “There’s so much water here!” she exclaimed. Serres calls for universal dispossession before the war of all wars begins. No one willingly gives up ownership of anything, I think. Sacrifice, if we are to make it, requires some kind of structure that wills us toward it. Freud, for his part, was interested in the expansion outward of the ego by day and its recoiling at night in dreams. I think of patients who have tried to tell me that dreams are just the brain cleaning up trash. This isn’t possible. Not because I believe in dreams, but because we don’t even know what to do with real trash. Better interpretation: a reaction to the act of nocturnal emission. A universal tendency toward debasement in the sphere of dreams. Read More