There no rules when it came to writing, he said. Take a close look at the lives of poets and novelists, and what you wound up with was unalloyed chaos, an infinite jumble of exceptions. That was because writing was a disease, Tom continued, what you might call an infection or influenza of the spirit, and therefore it could strike anyone at any time. Scan the roster of the giants and semi-giants, and you would discover writers who embraced every sexual proclivity, every political bent, and every human attribute – from the loftiest idealism to the most insidious corruption. They were criminals and lawyers, spies and doctors, soldiers and spinsters, travelers and shut-ins.

_ Paul Auster, The Brooklyn Follies, 2006, 149

Fun to arrange them in cross-temporal couples, using Auster’s characteristics. I’ve matched ‘sexual proclivities’ so that each couple has at least one thing in common, sort of.

Christopher Marlowe and Somerset Maugham

Marcel Proust and Bruce Chatwin

Jean Genet and Henry James

Stendhal and Emily Dickinson

Byron and Beatrix Potter

George Eliot and the Marquis de Sade

D.H. Lawrence and Jane Austen

Rainer Maria Rilke and Germaine Greer

Arnold Bennett and Emily Bronte

Well, you get the idea. No lawyer, though.

 

I had read some pieces by DFW – for one, his piece on John Ziegler in The Atlantic – but not Infinite Jest (1079 pp of which 196 pp of notes) and it was clear from the Ziegler piece alone that here was a seriously interesting and famously depressive writer, and since I take a close and personal interest in how writers deal with their depressions, when he went and resolved his with his pyjama cord on September 12 it felt like the only thing to do was to read the big one. Survivor guilt, guilt-about-not-keeping-up, morbid curiosity about proleptic passages, healthy desire to try to comprehend the brute, mute facticity of the pyjama cord, lastly actual hope that such a huge reputation would prove to be more than the usual puff-bubble.

It is, it is. (Oh thanks say the Wallacians out there, but cut me some aging slack here).

I am trying hard to resist just adding a few paltry adjectives to the cairn on the web. But Infinite Jest is one of those books that make you want while reading it to button-hole people and quote at them, quote something from practically every page, quote whole pages, a pre-critical gushing love affair.

As at 22nd October in the O.N.AN.-ite Year of the Dependable Adult Undergarment, the first appearance of Madame Psychosis with her midnight radio show, which tonight features reading from the come-all-ye brochure of the Union of the Hideously and Improbably Deformed (“Bell-shaped steatopygiacs, in your special slacks”) as at, therefore, a mere p 190 I have become addicted.

Amongst the many obits online (Google and take your pick) the one that made me desperately want to read Wallace was by Scott McLemee, especially this bit:

In one of his last published writings (how terrible it feels to put it that way) David Foster Wallace referred to ‘the sound of our U.S. culture right now’ as Total Noise: ‘a culture and volume of info and spin and rhetoric and context that I know I’m not alone in finding too much to even absorb, much less to try to make sense of or organize into any kind of triage of saliency or value. Such basic absorption, organization, and triage used to be what was required of an educated adult, a.k.a. an informed citizen – at least that’s what I got taught. Suffice it here to say that the requirements now seem different…. In sum, to really try to be informed and literate today is to feel stupid nearly all the time, and to need help. That?s about as clearly as I can put it.?

He went on to mention, all too briefly, his hope that there might be ‘a model for what free, informed adulthood might look like in the context of Total Noise: not just the intelligence to discern one’s own error or stupidity, but the humility to address it, absorb it, and move on and out therefrom, bravely, toward the next revealed error.’

I have been thinking off and on for a long time, not all that productively, about Matthew Arnold’s account of Zerstreutheit (‘being-scattered-ness’ maybe) and how much worse things have become since he wrote and how in particular, to adopt Wallace’s term, the Noise menaces the manic and introverted. Against this background I found what Wallace had to say compellingly accurate and brave. Reading even 190 pages of Infinite Jest shows how deliberately exposed he was to the Noise. I don’t know enough about Wallace and I am old-fashioned about these matters, so I’m not going to connect the dots here but it looks to me as if Wallace’s creative work was, like Samuel Beckett’s, heroic. He resembles Beckett as well in the love and admiration he inspired in those who knew him.

 

Werl, as the new Doctor Who says, it all started some weeks ago when the partner brought home A.C. Grayling’s Towards the Light This is too well-known to need describing to my learned readership, but (if you came in late) it is a Whiggish account of those struggles for liberty which culminate in the UN’s 1948 Declaration of Human Rights. Grayling begins with the Reformation and the scientific revolution of the 17th century, goes on through the Encylopaedists, the American Revolution and 1789, describes the movements to achieve personal liberty for slaves, workers and women and ends with a polemic directed against those in Western governments who wish to protect us against terror by removing civil liberties.

People of a certain age and background may well ask what point there is in telling such a familiar story.
Younger people, however have not usually been encouraged to learn this particular narrative, and if they have been exposed to the humanities and social sciences, have encountered instead the various anti-Enlightenment stories that now constitute an orthodoxy in universities. They have heard, for example, that no possible historical narrative is superior to any other, that what is called Enlightenment is only another species of repression and that the central Western values of liberty, autonomy and equality before the law are nothing but masks of Power. They have learnt that reason itself is part of a repressive apparatus.
In other words they can make no meaningful distinction between their lives and those of (say) Afghani women under the Taliban. Oops.
That orthodoxy – never quite the only game in town – is fading today: what will replace it is unclear. Meanwhile, for all its shortcomings, Grayling’s book is a very useful one for the young – and we have some of those around the place.
Werl anyway: I began to think about reason and science and all that, and the ways in which Grayling’s book might be improved, and re-read Locke’s Second Treatise for the first time in decades, then dug out Leslie Stephen’s account of Shaftesbury and . . . I fell into the Age (always so-called) of Reason. That it might not have been – was any age? – but it was the age of lucid, graceful and flexible prose. Oh and of Johnson.
Forgetting briefly that I was supposed to be checking out the Whig story I picked up the century’s most famous Tory and was lost. It’s many years since I had occasion to read Johnson and for a week or so there I was struck dumb with admiration. It’s a wonderful feeling. I read straight through The Lives of the Poets, dutifully earmarking blogworthy bits until . . .
I picked up Boswell’s Life of Johnson to check something. But I’m up to A.D. 1762 Aetat. 53 and even Johnson can’t live forever.

 

It started when I mentioned that Chaim Potok was inspired to write by reading Brideshead Revisited. Which brought this comment from Dr Phillips:

I have it on good authority that PG Wodehouse was inspired to write

 

A while ago I wrote about the swelling tide of creative writing students in our universities. The gist of that piece was that the universities are peddling disillusionment. But if my experience of drama students is any guide, ravening hordes of creative writers may not after all threaten society, and some creative writing students might get some real satisfaction and benefit from their degree.

Australia has a few vocational courses in drama and a lot more which bill themselves as non-vocational. These offer drama as part of an arts or humanities degree. In the advance publicity, and at enrolment, students are sternly advised that the course is not designed to train for the profession, though it makes a good basis for future training. (Even about that there are grounds for scepticism.) Some students listen and nod and continue to believe that in a few short years they will grace the stage or screen or even (O comble de joie) get a gig in a comedy series. Most of these give up the idea after a year or so. A handful keep the faith, and some of them do get jobs – often, I note, those who drop out.

So what of the others, the other 98% who graduate with a degree in drama? Why did they enrol, and what do they get out of it? Many years ago now I conducted a survey of second year students and came up with a surprise result: self-development. But in survey work, every discovery is a new puzzle. What did “self-development” mean? Were we back to the seventies?

I began to understand some years later when teaching a graduate class in non-fiction writing and a course in speech. In both classes, but especially in speech, there was an extraordinary level of commitment and energy, far more than in the conventional subjects I had been teaching. Students obviously valued these courses highly, in spite of the fact, about which we were upfront, that none of them planned to become full-time orators or authors. They valued the skills they were acquiring for their usefulness in a range of future jobs, in editing their workplace’s house magazine, or making those ‘presentations’ which are now de rigeur in business. So far so bread-and-butter – that’s the basis on which they were offered. But the special energy they brought to the work suggested a deeper and more personal investment.

It took quite a while before I realised what was happening. In both courses, part of the requirement was to talk or write about their personal experiences. They were not invited to explore them in groups, an activity I regard as quasi-therapeutic hogwash, but to turn them into formal public communications in which something more than ‘sincerity’ was required. And they did, especially in speech, with seriousness and passion and humour and sometimes very movingly. What they said mattered to them, and to the listening group and after a while I realised why.

It mattered so much there and then because there had not been such a space in their education since middle school – the era of ‘What I did on my holidays’. Overwhelmingly, when their education had called for the personal it had been for their personal opinion about issues. What we had done in the speech and writing options was to give students a chance to consider their lives and to articulate the results. And that I now think is at least part of what the drama students meant by ‘self-development’.

We’re talking about the 90s here. Churches shrinking or shrunk, the therapy movement surviving only in pockets, a strong and increasing tendency to convert all education into a species of training for business: where was the space of the personal? In the last redoubt, the humanities faculty, and there only in a few places. I feel privileged to have taught those courses.

Sp perhaps that’s what happening in the creative writing courses: a space for disciplined subjectivity, a place to consider life as a moral journey. (It won’t be that of course where Theory informs the teaching.)

More to come on this topic, but the Essendon-Collingwood match is calling.

 

According to the Weekend Australia (Feb 9-10) thirty-three out of thirty-eight Australian universities now have programs in creative writing. This grim piece of news brought to mind something Flannery O’Connor said. Asked whether she thought universities stifled creative writers she replied that they didn’t stifle enough of them.

OK, Tim Winton learnt something from Elizabeth Jolley, Ian McEwan went to East Anglia (in the first intake, when Malcolm Bradbury presided). Does anyone believe that either writer would have withered and died unless nurtured in the groves of academe? No, the saving remnant won’t save this argument.

We live in a culture saturated, sodden, rotten with stories and swarming with people who want to add more. Most of these people won’t get published. Most of what’s published will be forgotten within a year (and sometimes remaindered within three months). Not to mention the torrent of books published elsewhere in the Anglosphere, and not forgetting the Rest of the World. Enough already.

Especially because, although there’s a rough justice in the system, there’s also a raw deal for good writers. Someone who publishes a couple of well-received novels should have no difficulty finding a publisher for number three, right? Wrong. Increasingly, publishers are looking for the $Big Book. Once it’s obvious that you’re not Bryce Courtenay, you’re gone.

What possesses our universities to decide to turn out, year after year, a small army of people to join this ratrace, and to add to it that distinctive trait of our time, a sense of entitlement? Those grave elders who make the decisions in universities, surely they know these things?

Nope. This is what they know. Student numbers in humanities must be kept up, otherwise there’s less government money, staff cuts and general woe. It doesn’t much matter what the student numbers actually do, since in the humanities there’s no direct connection between course and career. So if creative writing will get ‘em through the doors, creative writing it is. The system is insulated against any vulgar intrusion from the market, because there is no market. Or rather (see above) there is one in which supply massively exceeds demand.

And there’s more, but not tonight.

Theme Tweaker by Unreal