“I felt very strongly that the communal suffering, and our ability to transcend it, was the thing that held us together. This was not some pessimistic worldview, quite the opposite really. It became clear that as human beings we have enormous capabilities that allow us to rise above our suffering – that we are hardwired for transcendence. […] [W]hether the lyric writing has changed, I would say that it has shifted fundamentally. I have found a way to write beyond the trauma […]. I found with some practise the imagination could propel itself beyond the personal into a state of wonder.”
“I grew up on the margins, I inherited all the value of the margins. I know from all my reading and living that extraordinary things happen on the edges—the changes happen, the rituals happen, the magic, for want of a better word, happens on the edge of things. Everything is possible at the edge. It’s where the opposites meet, the different states and elements come together.”
A new online database allows users to track down the location of every known letter, postcard, and correspondence by Samuel Beckett listed in a public archive. You can take a look at the first phases of the project at beckett.library.emory.edu.
“[W]hen he first arrived in Skjolden, Wittgenstein wasn’t exactly alone. He lodged in the village with the family of the local postmaster in one of the distinctive two-storey clapboard houses that huddle together where a fast-flowing river empties into the fjord. Skjolden today looks pretty much as it did in 1913, save for the village’s only hotel, a later arrival, where I stayed in a room with spectacular views down the V-shaped valley of Lustrafjord.
While he was not entirely free of human company in the village, Wittgenstein was at least able to eschew the sort of sophisticated society that tormented him in Cambridge (and his native Vienna, for that matter). In Skjolden, he wrote, “my day passes between logic, whistling, going for walks, and being depressed”. I suspect the highly convivial evening I spent eating a burger and drinking locally brewed craft beer in the hotel bar while guests watched English Premier League football would not have been to the philosopher’s taste.
It was during this first visit to Skjolden that Wittgenstein engaged a local builder to construct the house on Eidsvatnet, a little lake at the end of the fjord. It had three rooms: a small living room, a kitchen and bedroom. There was also an attic with a balcony. When Wittgenstein spent nine months at the house in 1936-37, working on what would become his second, posthumous masterpiece, Philosophical Investigations, villagers would see him in the distance pacing back and forth, pondering the complete overhaul of his views about the nature of logic and language.
Alois Pichler, who runs the Wittgenstein Archives at the University of Bergen, says Wittgenstein was “suffering a lot” during this sojourn — suffering that was partly philosophical (how, he wondered, do we unravel the confusions in which many of the discipline’s traditional problems consist?) and partly spiritual (how do we reckon with our own sins?). There was a meteorological dimension to this too. I was there in the mild, slightly damp Nordic summer. Wittgenstein endured an autumn and winter on the lake. By October of 1936, he was writing to a friend: “The weather has changed from marvellous to rotten. It rains like hell now.” The friend responded by sending Wittgenstein a sou’wester.
The only suffering I endured on my visit to “Austria” was caused by trying to keep up with Vatne as he powered up the narrow path with the aid of hiking poles. Once we reached the top, he showed me round the reconstructed house. There, I sat at a facsimile of Wittgenstein’s writing table by the living room window as I made an entry in the visitors’ book.
“We have tried to bring the house back to what it was,” Vatne says. He and his colleagues have succeeded spectacularly. Now that the house has been rebuilt on its glorious original site, the Wittgenstein Foundation plans to make it available to study groups and individual visitors. The foundation also has more ambitious plans to develop Skjolden as a destination for philosophically themed travel.”
Reading Jon Krakauer‘s Into the Wild. A compelling account of the tragic story of Chris McCandless and his idealistic trek into the Alaskan wilderness. At the same time, the book offers a cultural history of the fascination wild spaces hold in the modern imagination.
The New York Times has published a lovely and charming interview with Patti Smith, where she talks about some of her favourite books (and where I discovered she has a signed first edition of James Joyce’s Finnegans Wake).
This week, it was my great privilege to visit the John Muir National Historic Site in Martinez, California. The beautiful Muir family home was restored from dereliction by the National Park Service, and pays tribute to the father of modern environmental conservation.
“The growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.”
— George Eliot, Middlemarch
Terrence Malick‘s A Hidden Life has debuted at this year’s Cannes Film Festival. It is the American filmmaker’s second work to be based on the events of the Second World War, and tells the story of Franz Jägerstätter, a conscientious objector who was executed by the Nazis in 1943. Writing for The Los Angeles Times, Justin Chang has praised Malick’s latest work as a return to form and “a spiritual call to arms”:
“At its simplest level, A Hidden Life exists to disprove the snarling Nazi soldiers we hear telling Franz that his act of protest is meaningless and that no one will ever remember him. (They have admittedly already been disproved, thanks to the scholarship of Gordon Zahn and Thomas Merton, as well as a 2007 papal declaration of Jägerstätter as a martyr.) But it is also a call for moral vigilance in any era, the present one very much included…”
“No definition of poetry is adequate unless it be poetry itself. The most accurate analysis by the rarest wisdom is yet insufficient, and the poet will instantly prove it false by setting aside its requisitions. It is indeed all that we do not know. The poet does not need to see how meadows are something else than earth, grass, and water, but how they are thus much. He does not need discover that potato blows are as beautiful as violets, as the farmer thinks, but only how good potato blows are. The poem is drawn out from under the feet of the poet, his whole weight has rested on this ground. It has a logic more severe than the logician’s. You might as well think to go in pursuit of the rainbow, and embrace it on the next hill, as to embrace the whole of poetry even in thought.”