Showing posts with label Clive James. Show all posts
Showing posts with label Clive James. Show all posts

Thursday, March 10, 2016

Poetry Notebook by Clive James

Source of book: I own this. A gift from my in-laws.

In case there was any doubt, I love Clive James. One of the first books I reviewed for this blog (back when it was just notes for friends and family posted on Facebook) was Cultural Amnesia, which in turn introduced me to a panoply of other authors and ideas. For me, James falls in that rare category of writer who could write about anything and make it interesting with his wit and broad knowledge. 


Poetry Notebook is quite different from the other, of course. Rather than short essays on cultural and political figures of the 20th Century, it offers reflections on poetry in general along with discussion of particular poets.

I should say at the outset that it was clear within a few paragraphs that James and I would agree on one central point: Robert Frost was a genius, and one of the greatest poets of all time. (The complete Frost makes James’ list of five favorite poetry books.) You may agree or not, but Clive and I have made up our minds. This isn’t for the reason many would give, which would be a dislike for modern poetry. James is a traditionalist in many ways, but this book highlights many moderns, and he praises them where due. His favorites skew modern as well. That said, James believes (as do I) that form can itself add to the music of a poem, and should not be dismissed as affectation or something that detracts from the real thoughts of the poet.

“The elementary truth that there are levels of imagination that a poet won’t reach unless formal restrictions force him to has largely been supplanted...by a more sophisticated (though far less intelligent) conviction that freedom of expression is more likely to be attained through letting the structure follow the impulse.”

Likewise, the idea that unpolished creativity trumps carefully honed skill is eviscerated by James.

There is a dangerous half-truth that has always haunted the practice and appreciation of the arts: too much technique will inhibit creativity. Despite constant evidence that too little technique will inhibit it worse, the idea never quite dies, because it is politically too attractive.

Blake goes on to mention Picasso - who had amazing technique long before he defied the conventions of art. (A collection of his sketches came to our city a decade or so ago. The man could draw as well as anyone I have seen.) I would also mention such musicians as Fritz Kreisler who cultivated an air of spontaneity, but who were true masters of violin technique. Go listen to a beginner if you doubt this.  

This book probably isn’t going to be particularly interesting for people who hate poetry. It might also be a bit esoteric for those who might enjoy a poem here or there but lack the knowledge of structure or the love for the sound of language that would make James’ observations make sense. For myself, I love poetry and language. I love how the best rolls off the tongue and sounds as it splashes upon the ear. I appreciate the craft that goes into making good poetry - and even bad poetry for that matter. I tried my hand at it in my teens, starting with a school assignment. Alas, although I could write poems that fit patterns and had the technical components in place, it was clear to me that I didn’t have the ear for the music. (Could I have become competent with practice? Possibly. But it surely didn’t come naturally at all.) James too has written poetry, although he doesn’t seem to think highly of it either. But James can wield the English language.

I made quite a few notes while reading this, and found that many of them were little snippets of wit and perceptive observations. In essence, what James is best at.

For example, in the opening section, while discussing his own attempts at abstract poetry - which he got published - he says:

[L]ike abstract painting, abstract poetry extended the range over which incompetence would fail to declare itself. That was the charm for its author.

Or this one, about his youthful enthusiasm for Ezra Pound, which faded as he grew older.

When I fell out of love with The Cantos I fell all the way out, but one of my critical principles, such as they are, is to take account of the history of my critical opinions, on the further principle that they have never existed in some timeless zone apart from the man who held them, but have always been attached to him, like his hair, or, lately, like his baldness. There is a promising analogy there, somewhere: my hair yielded baldness as my enthusiasms yielded disenchantment. First the one thing, then the other, and the second thing clearly definable only in terms of the first.

He has a real point there. For myself, I too have become disenchanted with many of my youthful ideas. But they too were me - the me I was then - and now my disillusion is often definable in terms of the first enthusiasm. A promising analogy indeed.

His dissection of Pound is worth the read. On the one hand, there are moments. (James’ central theory of great poetry is that it contains “moments” which affect the reader in some way. It is those that take the poem from competence to transcendence.) On the other hand, there are some clunkers. Like the line “Sunset like the grasshopper flying.” As James points out, sunsets aren’t like this, and the stab at the concept of evanescence is imprecise at best. The line obscures rather than enlightens.

“The answer, I think is that his main way to leave you wondering is to leave you puzzled.”

This is my issue with much of modern poetry - at least that by less skilled poets. There is a tendency to mistake vagueness for profundity. And they are not the same thing. As noted above, incompetence hides better in abstraction.

Traditionalist poets do not come away unscathed, however. Swinburne is described as “the most accomplished poet that I couldn’t stand.”

[Interesting side note: In This Side of Paradise, reviewed here, Fitzgerald’s self-absorbed autobiographical character turns from Chesterton to Swinburne as he “matures.”]

Journalists too get the barbs, with the editors of a certain newspaper were described as “the kind of journalists who aren’t talented enough to be terrorists.”

James’ humor is often dry, and his zingers can be thoroughly memorable. For example, his point that there has to be something to distinguish true poetry from poetic prose.

Usually, for evidence, we need a stanza...By that measure, the author of the scurrilous ‘Ballad of Eskimo Nell’ was a poet, but Jack London was not. They both wrote poems about the deadly rigours of the frozen North, but Jack London, though he longed for success as a poet, never wrote a stanza that anyone wanted to remember: his whole gift was for prose. Thus, poor guy, he was condemned to fame and wealth: a fate that most poets avoid.

Clive James is in his 70s, and has been more or less dying from leukemia for a few years. I say more or less, because he has far outlived his own expectations. As he said recently, “Still being alive is embarrassing.” And yes, he is still writing bits for The Guardian on Django Reinhardt and Keats and so on. What I find particularly intriguing, though, is his self-awareness of his age and frailty - and also of the tendency of critics to ossify as they grow old. Certainly, he thinks he has more to say now that he has experienced more, but he also realizes that there is more to come - even after he is gone.

As critics get older, they very easily succumb to the notion that there is no more room in the pantheon. But there is always room in the pantheon, because the pantheon is not a burial chamber for people who have said things, it is an echo chamber for things that have been said.

That is so beautifully put.

Another meditation on aging comes at the end, in the decidedly bittersweet reflection that he will never be able to do or write all he intends.

A dangerous point arrives when you tell yourself that you are still proud of your memory. It means your memory is failing.

I have seen this all too often in my elderly clients - it just goes with the job. The last stage before full dementia is often a clinging to the idea of a good memory. But this does bring to mind an incident from a long conservatorship trial I did a decade ago. This one doctor was called to testify about the mental capacity of a patient going back several years. The doctor bragged about his memory, but couldn’t remember diddly squat. The judge, in chambers with the attorneys after the testimony, confessed he was sorely tempted to say “I find that the witness’ memory is ’merely average.’”

Just a few more. James talks at length about the fact that few people, let alone artists of any kind, qualify as pure and good. All have flaws, sometimes glaring.

Luckily not even America - still a puritan culture in which an artist’s integrity must be sufficiently unblemished to impress Oprah Winfrey - has proved entirely devoid of critics and academics who can handle the proposition that the creator of perfect art might be a less than perfect person.

James doesn’t quote at length, usually just a line or two. But he does quote this one in full. It is by Samuel Menache, who I confess I had never heard of. But this poem is beautiful.

Cargo

Old wounds leave good hollows
Where one who goes can hold                               
Himself in ghostly embraces                               
Of former powers and graces                               
Whose domain no strife mars—                               
I am made whole by my scars                               
For whatever now displaces                               
Follows all that once was                               
And without loss stows                               
Me into my own spaces

I’ll end with some music, and a quote thereon. During his younger years, James would play disks at parties.

To sit beside the radiogram and load the discs was a position of power. It was an era when the female students were spraining their hips trying to dance to the title track of Dave Brubeck’s hit album Time Out: a few minutes of gyrating in 5/4 time could have dire effects on a foundation garment.

Without further ado, “Take Five.” Dance your undies into disarray. Or something like that.

Saturday, August 25, 2012

The Opium of the Intellectuals by Raymond Aron

Source of book: I own this.

It is difficult to even decide where to begin a review of this insightful and important, but somewhat difficult book. I took three pages of notes while reading it; and, unlike most of my reading notes, I intend to place them in the book itself for future reference. However, to actually quote all of the piercing statements would make this more of a dissertation than I have time and desire to make it.

Perhaps I can start with the means by which I discovered Raymond Aron. I was reading Clive James’ excellent work, Cultural Amnesia, when I ran across this pithy quote: “’Better to be wrong with Sartre than right with Aron’ is still meant to be a slogan testifying to political seriousness, rather than to intellectual suicide.” I already knew that I found Sartre’s philosophy to be personally and morally distasteful, so my interest was piqued. Reading on further, I discovered that Aron had addressed one of the great mysteries of modern political thought. Why are modern intellectuals so quick to condemn the slightest misstep by the democratic states, while making excuses for the true atrocities committed by the communist nations? It is as if the intellectual class is somehow able to ignore the reality that thoughtful dissidents were among the first to be liquidated by Stalin and Mao and their counterparts.

The Opium of the Intellectuals was written in 1955. Aron was then part of the French Right, which needs some explanation. The very terms “left” and “right” stem from the French Revolution, when members of the National Assembly that supported the king sat on the right and those that opposed him on the left. Thus in France (and eventually elsewhere), the “right” came to mean the party of the status quo, and the “left” the party of action. As Aron points out, these terms and their assumed meaning are highly inaccurate now, but they persist. Although Aron was considered “right” in terms of French politics, he would have been considered fairly leftist if he had been an American. He was an atheist, and supported a substantial welfare state. However, he was vehemently opposed to communism, particularly in its ideological form. As the “left” in the United States gradually drifts toward a more Marxist philosophical center, it is possible that even here, Aron may once again be considered to be “right wing.”

Aron wrote this book as a response to the writings of the mainstream of French intellectualism advocating for a communist revolution in the West. The title itself is a reference to Marx, who claimed that religion was the opium of the masses. (As Bill Watterson pointed out, Marx never experienced television.) Again, the scope of this book is too broad to easily summarize in a short review. However, I will endeavor to give an idea with broad brushstrokes.

The book begins by debunking the three great myths believed by the Marxists. First is the myth of an historically unified “left.” The original left stood for the abolishment of the aristocracy, and for freedom, particularly the freedoms of thought and speech and dissent. The chapter traces the threads of this idea and shows that Marxist authoritarianism is contrary to these original “liberal” values. The second myth is that of the revolution. In France in particular, leftists have claimed to be heirs of the French Revolution. Further, the eventual communist revolution would be a continuation of the same process. Aron is able to show the difference between the means (revolution) and the ends sought thereby. I also thought that he brought out the reason that revolution is perennially popular: the alternative, which is reform, is boring, hard work. Revolution seems, well, revolutionary, and thereby exciting. It is more fun to blow up everything that exists than to build and maintain institutions. Finally, Aron destroys the idea of the “proletariat.” To a Marxist ideologue, the American factory worker is oppressed, while the Soviet factory worker is liberated, regardless of actual working conditions, standard of living, freedom of action. The mere fact of the communist state changed the essential fact. This is, from a practical point of view, ludicrous. Few if any of us would willingly trade places with a worker living under Stalin’s regime.

The second part of the book the Marxist view of “history.” At this point, I was reminded again that most of those in my generation have no idea what Marx actually said. “From each according to his ability, to each according to his need” is about as far as it goes, and a high percentage think this is in the Bible, oddly enough. (Interestingly, President Obama seems to know his Marx very well. His major gaffes have come when he has paraphrased Marx. “You didn’t build that,” for example, comes from an 1846 letter to Annenkov.) The Marxist view of history has been forgotten by most. In Marx’ view, history inevitably would lead to a communist revolution. It would be the “end of history” and mankind would be redeemed through the dictatorship of the proletariat. Essentially a heaven on earth that would overcome all evil and suffering.

This leads to the third and final part of the book, which discusses the Marxist philosophy as a secular religion. I was startled after reading this section to run across Aron’s declaration that he is not religious, because he identifies the parallels between the Catholic view in particular and the communist orthodoxy. It really is in this sense that Aron is able to explain the willingness to excuse Stalin’s purges and the ongoing repression of dissidents. Just as the true believer once excused the torture of Jews and Protestants, the true believer in the salvation of mankind through the revolution will excuse the liquidation of all who stand in its way.

I had intended to offer a plethora of quotes from the book, all of which are very good. However, I feel like I have just begun to process my thoughts on the subject, and it would really be overwhelming. Aron’s writing style is not helpful in this matter. As far as I can tell, the English version was written by Aron himself, not a translator. If so, his command of vocabulary is astonishing. However, while the writing is correct and language is used with pinpoint accuracy, it lacks flow. The ideas are densely packed, and often a paragraph will contain so many ideas that one has to re-read and attempt to draw the connections. This is why it took me more than two months to finish this book, even though it is under 400 pages. That said, I think that it should be mandatory reading for those who wish to understand the infatuation of the intellectual classes with doctrinaire Marxism. The United States is in some ways where France was 55 years ago, and I believe that the present debates on policy would become more substantive if both sides were better educated about what Socialism, Marxism, and Communism really are. We would be slower to confuse the welfare state with socialism, and yet more wary of talk of revolution.


Thursday, August 23, 2012

Cultural Amnesia: Necessary Memories from History and the Arts by Clive James

Source of book: I own this.
Date originally published on Facebook: August 4, 2010

This review is one of my early ones, and has been a jumping-off point for the discovery of other works. (Thy Hand, Great Anarch is one.)  I would say that Cultural Amnesia remains one of the top five non-fiction books I have ever read. I highly recommend it to all who care about freedom, totalitarianism, history, morality, or the arts.


This book has been my non-fiction project for the last 6 months. I originally discovered this book because Slate.com published a few excerpts. I was fascinated, and decided to buy the book myself. I was certainly not disappointed, but have enjoyed the journey, discovering a significant list of books to read in the future.

What kind of book is this? An unusual collection of essays? What is the theme? That is harder to say, as any attempt to do so would leave out at least one key facet. Perhaps it is best to say that it is Clive James’ musings on the totalitarian disaster of the 20th Century, as seen through key figures in thought and art. But even that falls short. An Australian by birth, James has spent the better part of 40 years writing and reading in numerous languages, and perhaps exemplifies the modern international renaissance man. He doesn’t just write about historical figures, he has read their works in the original language, and more often than not succeeds in linking them by ideas and history across borders of geography and era.

There are a total of 107 essays, all on individuals, arranged alphabetically across 851 pages of fairly small print.

The names range from the familiar: Louis Armstrong, G. K. Chesterton, Sigmund Freud, John Keats; to the infamous: Trotsky, Hitler, Mao; to the names you probably should know: Anna Akhamatova, Raymond Aron, Miguel de Unamuno; to the truly obscure: Sophie Scholl, Golo Mann. There are heroes, such as Albert Camus, and villains such as Sartre. All the essays include at least one memorable quote from the individual.

The essays are not biographical sketches, nor do they stick strictly to the topic. They use the person, an idea, a quote, as a leaping-off-point for a discussion which rarely fails to draw the reader in, leaving him with a new perspective.

A key element of the appeal of this book is James’ command of the language. He writes well, very well: the book would perhaps be fun to read for the language alone, even absent the ideas. However, the ideas themselves are the heart of the book.

James recognizes that civilization itself survived two great threats in the last century: Nazism and Communism. What shook James to his core was that many of the figures of culture, learning, and art not only failed to see the threat, but cooperated with it. In most of those cases, the end was the destruction of the art and usually the person with it. Such a despicable character as Sartre survived only because the Allies rescued France.

I feel that words fail me to describe this book in a way that makes it sound as good as it is. I would list it in the top 5 non-fiction books I have ever read. I quoted sections to my long-suffering wife on nearly a nightly basis.

Here are few of the quotes, both from the subjects and the writer:

“[M]ore recently, there have been rap lyrics distinguishable from the “Horst Wessel Song” only in being less well written.” (From the introduction)

“When we talk about the imponderables of life, we don’t really mean that we can’t ponder them. We mean that we can’t stop.” (Introduction)

“Solitudeinem faciunt, pacem appellant.” ~Tacitus (They make a desert and they call it peace.) Perhaps one of the best statements of the results of totalitarianism ever written.

“Tyrants conduct monologues above a million solitudes” ~Albert Camus

“’Better to be wrong with Sartre than right with Aron’ is still meant to be a slogan testifying to political seriousness, rather than to intellectual suicide. (From the essay on Raymond Aron)

“In the course of the last forty years, the only part of the world that has enjoyed peace is the continent divided between two zones of political civilization both of them armed with atomic bombs.” ~Raymond Aron, in The Last Years of the Century.

There is much, much more, including whole paragraphs to lengthy to quote here on the philosophy of art, music, and so much else.

I will end with the opening of his excellent essay on Trotsky.

“After being murdered at Stalin’s orders, Lev Davidovich Bronstein, alias Leon Trotsky (1879-1940), lived on for decades as the unassailable hero of aesthetically minded progressives who wished to persuaded themselves that there could be a vegetarian version of communism. Trotsky could write, orate, loved women, and presented enough of a threat to the established Soviet power structure (admittedly showing signs of rigidity by then) that it should want to track him down to his hiding place in Mexico and rub him out. It followed, or seemed to follow, that Trotsky must have embodied a more human version of the historic force that sacrificed innocent people to egalitarian principle: a version that would sacrifice fewer of them, in a nicer way. Alas, it followed only if the facts were left out. “

Buy or borrow this book. Read it, and see if your perspective on the 20th Century is not expanded and enlightened.