The Book to Come by Maurice Blanchot, Charlotte Mandell

By Maurice Blanchot, Charlotte Mandell

During the final half the 20 th century in France, Maurice Blanchot was once a key determine in exploring the relation among literature and philosophy. He built early on a particular, limpid type of essay writing, and his essays, in shape and substance, left their unmistakable imprint at the paintings of the main special French theorists. The writings of Barthes, Foucault, and Derrida, for instance, are hardly ever that you can think of with no Blanchot.

The booklet to Come gathers jointly essays initially released in La Nouvelle Revue Française; just about all of them seem in English for the 1st time. now not a random selection of essays, this ebook is geared up into 4 sections: "the mystery of literature"; literature as exigence and as which means; literature and the unconventional; and the way forward for writing and of the booklet. The authors mentioned represent a veritable repertoire: Rousseau, Proust, Artaud, Brach, Musil, James, Beckett, Bataille, Mallarmé, Joubert, and Claudel, between others.

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Not at all, and perhaps all the less so sin ce it strives to do so. On the one hand, he continues to allow the largest space for ordinary novelistic material, for the scenes, figures, and general observations that the art of the memorialist (Saint-Simon) and the art of the moralist (La Bruyère) invite him to draw from his existence, the things that led him to school, into the salons, and made him a The Experience ofProust 21 witness in the Dreyfus affair, etc. On the other hand, though, he consciously seeks to avoid the exterior and "ready-made" unity of a story; in that respect, he thinks he is faithful to his concept.

Artaud's point of view is his own. What he says is of an intensity that we could not bear. " When we read these pages, we learn what we do not manage to know: the act of thinking can only be deeply shocking; what is to be thought about is in thought that which turns away froni it and inexhaustibly exhausts itself in it; suffering and thinking are secretly linked, for if suffering, when it becomes extreme, is such that it destroys the capacity to suffer, always destroying ahead of itself, in time, the time when suffering could be grasped again and ended, it is perhaps the same with thought.

We might say that the feeling of being saved was linked to the memory of the ruin that had threatened him at the time of Werther. We might say that before Werther he did not have to report to his own inner law, given an impetuosity that asks for no justification. Everything was given to him at once: the collapse where he met with utter ruin; in this ordeal the certainty of his blessed genius, incapable of failing; and the respect for this incapacity, for which he felt responsible ever after. This was the pact.

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