I offer this for its soporific value, if nothing else. Who needs a white noise app?
I offer this for its soporific value, if nothing else. Who needs a white noise app?
I am heading to Brazil to talk about Thoreau at a bi-centennial conference. I was sent a set of questions to answer for a pre-conference publication.* Here are the answers. I haven’t included the questions, but they are easy enough to reverse engineer.
Question 1: Wittgenstein and Thoreau.
I have long been most fascinated, most challenged and changed, by philosophers who combine analytical rigor with existential pathos. I strategize that bringing Wittgenstein and Thoreau together makes more visible the existential pathos of the one, Wittgenstein, and the analytical rigor of the other, Thoreau. So you could say that my strategy is to use each to insist on the completeness of the other, and so to offset the tendency to find only analytical rigor in Wittgenstein (if even that) or existential pathos in Thoreau (if even that).
Each writes in a way that creates a desire to refuse him: Wittgenstein constantly targets what Dewey once called the “occupational psychoses” of philosophers (meaning, by ‘psychoses’, not so much psychological disturbances as a pronounced characters of the mind). By doing so, Wittgenstein courts philosophers’ ire–self-knowledge is almost always unflattering, and philosophers (and I include myself) all too often placidly think that their character of mind only promotes the search for truth and does not, could not, hinder it. Philosophers yield that placidity grudgingly. Even worse, Wittgenstein often targets the occupational psychoses by satirizing them, sometimes harshly. And he problematizes the lexicon of philosophy, he takes favorite words and checkers them, creates pangs of worried conscience where before there had apparently been only clear consciousness–’theory’, ‘essence’, definition’. Thoreau constantly targets our existential psychoses, numbers them among our failures of economy. He too courts ire–the citizens of Concord (and they of course stand in for all of us, myself included) are in no hurry to surrender their complacency. They are living good lives, drawing close to the good life itself, and to be told that they are rather living in despair–even a quiet despair–is a dysangel, bad news. The citizens find such news unwelcome, and they surrender their complacency grumbling and grousing. Even worse, he satirizes their lives, makes fun of their clothes, their houses, their very civilization, and his satire is often harsh. He steals off with their favorite words, ‘economy’, ‘law’, ‘neighbor’, ‘living’, and he drags them into the woods and re-natures them, so that they become unfamiliar, unwieldy, partly wild. –Given all this, bringing the two together also helps to highlight the purpose of each, helps to show what each is about, that each is writing “to the glory of God and that his neighbor might be benefitted thereby”. But each reckons that his chosen audience is illusioned, and each knows that the illusions present themselves as rational, prudent, proper. To argue with the illusions, or only to argue with the illusions, drives their anchors deeper, since argument seems to sanction their claimed status as rational, prudent, proper–at least in a generic way. So each man attacks the illusions in other ways, with redescriptions, jokes, satires, rotations of the axes of investigation, shifts of aspect, –across many varieties of lusty crowing, hoping to wake their neighbors up, to disillusion them.
Thoreau emphasizes the necessaries of life, and he rolls them together into “retaining the vital heat”. I have always found that a happy way of presenting what is required for human life, and it seems to me to center Walden well. The question Thoreau asks his reader is nothing more than–and nothing less than–”How do you keep warm, stay vital?” That question has a way of getting at you, since it will not allow you to escape into luxuries of self-justification. However high-mindedly we may spend our days, we are still attempting to do what those who spend their days less high-mindedly are doing: we are keeping warm, we are all keeping warm. Thoreau will not let us forget that. We are all always answering his question, even if we do not want to and even if we tell ourselves we somehow are not. If we do not answer in words, we answer in deeds. Of course, we are most of us doing more than just keeping warm, but that does not mean that we ever stop keeping warm. It is easy to think we do when we do not build our houses, raise our own food, sew our own clothes. We lose track of the necessaries of life, and thus lose track of who and what we ultimately are, believing we can substitute second nature for first nature, to choose or create our own very standing in the world. Forcing us to acknowledge our need to keep warm, the inescapability of that task and the way it equalizes us all, brings our contingency and vulnerability into view, keeps it always before us. I take Thoreau to believe that we live in a motivated forgetfulness of our nature, and that our tendencies to focus on what is unnecessary are both result and cause of that forgetfulness. By going to the woods, Thoreau becomes a living reminder of what we forget. He becomes an externalized conscience–to put it paradoxically–calling each of us back to what we (all) are.
I read both Wittgenstein and Thoreau as first philosophical anthropologists, whatever else they may be, and I take each to be deeply concerned to elucidate the original living context of human life, and to work to rebuild our confidence in everyday human experience, to get us to see that the various uncertainties that attend to everyday human experience are no reason for a blanket mistrust of it. It is what we have: we must make as much of it as possible. Each man wrote a book that endeavors to bring its reader to independence of thought and independence of vision–an independence secured by trusting in everyday human experience and by making as much of it as possible. Properly husbanded, the grey rags and dust of everyday experience contain surprises, and may be shown to hide what, once seen, is most striking and powerful.
Question: Emerson and Thoreau and Eastern Religions
There is more to say about Emerson and Thoreau’s bows to the East than I can say here. But let me at least address what I take to be a framing consideration. As is well known, both men wanted America to realize itself–and to do so in a significant independence from Europe. Both feared that the Old World would have the last word for the New World. Now, I do not think either was naive enough to believe that the Old World would not get the first word in the New World. Their worry was about the hegemony of that Old World’s first word. Both knew that much of what the Old World offered had denatured into empty forms (I think here of Emerson’s sermon on the Eucharist, for example). But neither thought that what the Old World offered was fated to be mere dead forms: it might be possible to reanimate it. But that reanimation was not any simple process. And here the East became important. Think about a famous passage of Wittgenstein’s, the one about The Fall of philosophers (Philosophical Investigations 131):
For we can avoid ineptness or emptiness in our assertions only by presenting the model as what it is, as an object of comparison–as, so to speak, a measuring-rod; not as a preconceived idea to which reality must correspond. (The dogmatism into which we fall so easily in doing philosophy.)
For Emerson and Thoreau, what the Old World was offering had become, in its way, inept, empty. It was presented, or it presented itself, as that to which reality must correspond. It had become merely dogma. If it was to undergo a second birth, it had to re-presented, it had to become an object of comparison, a model, so that life could re-inhabit it.
Now, I don’t want to be misunderstood. I do not mean to say that either man wanted the Old World’s first word to end up, reborn, as the New World’s last word–that this was a strategy to reinvigorate Christianity–but I do think they wanted to challenge the dogmatism of dead forms, and to see what might be brought to live again. In a way, their goal was something like Kierkegaard’s–we cannot see Christianity for what it is unless we can see alternatives, other models, other objects of comparison. When Christianity becomes thoroughly acculturated, it no longer knows itself. (Christianity–indeed, religion–is always grammatically a way of seeing the world. When it becomes the way of seeing the world, it can no longer be distinguished from the world, and so is no longer Christianity–no longer religion.) But unlike Kierkegaard, neither Emerson nor Thoreau was hoping to re-make people Christian–but neither was hoping to make people followers of some Eastern religion. No, what both wanted was for people to see past the forms of religion, Western or Eastern, and to see the teeming life of the New World to which those forms often blinded them–to see the New World as New full stop (and not as New York or New England), to see one another as new men and women, to see the new trees and the flowers. In short, to allow the New World to feed their imaginations instead of allowing the Old World to imagine the New. (America is not the new Israel, a land of 2% milk and organic honey, and imagining it to be so is part of what makes it, keeps it, unapproachable.) When I consider Emerson and Thoreau’s use of Eastern religion, a passage of John Wisdom comes to mind (a final paragraph of one of the essays in Philosophy and Psychoanalysis):
As we all know but won’t remember, any classificatory system is a net spread on the blessed manifold of the individual and blinding us not to all but to many of its varieties and continuities. A new system will do the same but not in just the same ways. So that in accepting all the systems their blinding power is broken, their revealing power becomes acceptable; the individual is restored to us, not isolated as before we used language, not in a box as when language mastered us, but in ‘creation’s chorus’.
I find it hard to think of a more Emersonian or Thoreauvian passage than that, allowing for the differences of philosophical styles. Emerson and Thoreau wanted to hear creation’s chorus in the New World, not just some echo of a bare, ruined choir of Europe. The East was to help us remember what we all know but won’t remember. The East was to remind us that the West is just the West.
Question: Thoreau’s Education
One of the underappreciated themes of Walden is its sense of the power of remembered or acknowledged ignorance. Call it Walden’s Socratic theme. Early in the book, Thoreau asks (of himself and his neighbors): “How can he remember well his ignorance–which his growth requires–who has so often to use his knowledge?” It is easy to miss or to elide that little parenthetical–”which his growth requires”. Remembered ignorance is the fertile soil of personal growth. Socrates knew this, and it is a shame, I think, that we manage so often to miss it when we talk of Socratic ignorance. For Socrates, remembered or acknowledged ignorance is a source of power, not of weakness. So too for Thoreau. Remembering or acknowledging our ignorance marks out our limits, opens us to our finitude. Realizing that we don’t have the answer allows us to experience the question, to be put in question, and the question, thus experienced, spurs growth. We can’t outgrow our finitude, of course, but we can enlarge ourselves, reckon with our finitude, be more its master and less its thrall–and, at any rate, there is a difference in kind between submitting to our finitude and living in subjection to it.
I mention this theme, and Thoreau’s line about ignorance, because they tell us a great deal about Thoreau’s relationship to his education. We cannot ignore his education for a moment; I do not think that he did. But it is true that his relationship to his education was complicated. Perhaps the most important part of that complicated relationship was Thoreau’s abhorrence for an education as ornament, as something possessed but external, like a watch or a waistcoat. The only education he took to be worth having was one so deeply assimilated that it became indistinguishable from the expression of the educated person’s inner life. By that standard, much that we are taught is not worth having, not worth having learnt. Here, Thoreau’s thinking crosses paths with Gabriel Marcel’s, and in particular with Marcel’s distinction between being and having. Much of Walden is engaged with that distinction, albeit in Thoreau’s own terms. Thoreau is always asking what we can shed, part with, surrender: the things we have and that we could live without. The question about our education is whether it can become part of what we are, digested into our very being, or whether it is to remain something we have, indigestible. Odd as it may sound, I believe that Thoreau rates an education that is assimilated, digested, that becomes part of what we are, as itself something that helps to maintains our vital heat–it is a necessary of life. If we reflect carefully on Thoreau’s life at the cabin, we will see that it was a life of reading and writing and that its being so was internal to the deliberate life he went there to live.
This is a hard question to answer. Cavell’s work has certainly brought people to Thoreau, and gotten them to take Thoreau seriously as a philosopher–but I do not know that Cavell’s work has established Thoreau in analytic philosophy. I think most academic philosophers regard interest in Thoreau as, at best, a ‘soft’ interest, comparable to interest in applied ethics or the history of philosophy. Maybe they would think it ‘Continental’ if it weren’t for the embarrassing wrong continent thing. Anyway, as wonderful as Cavell’s work is–and it has been of the first importance to me–his own bona fides as a philosopher are often challenged in academic philosophy, if not dismissed. All hands concede his brilliance–but many have little patience for his work. So, Cavell’s own position in academic philosophy is not such as to garner Thoreau a reception; Cavell himself has never wholly been received into academic philosophy.
I guess that means that there is more work to do where Thoreau is concerned. But I am lukewarm about the prospect of that work. I do not know if it matters very much whether Thoreau is received into academic philosophy. He was clearly less than sanguine about professors of philosophy. “Honorable to profess because it was once honorable to live…”–that is not a compliment, unless you count left-handed compliments as actual compliments. It is really a rather severe asteism. I don’t think Thoreau himself would have been too worried about where the readers of Walden are housed, in the academy or out of it. He would have cared how they were housed–and why they were so housed.
I used to worry about this sort of thing, and used to worry about why so many of the philosophers I care about are so deliberately and purposefully shunted aside by academic philosophy. The answer is complicated–but one part of it is what academic philosophers know how to teach and what they don’t. They do not know how to teach Thoreau. You simply cannot teach a page of Thoreau in the same way that you can a page of Frege or a page of David Lewis. Teaching it requires a set of habits most philosophers do not cultivate–particular habits of reading and novel habits of tracking conceptual accuracy (especially when that accuracy is achieved by means other than formalizable argumentation). Should philosophers cultivate those habits? Well, some do and that is good; I hope that continues, and I try to teach students to cultivate them. But no one can cultivate every habit that might be useful in teaching a page of a worthwhile text. I hope Walden continues to find readers and I trust that it will. I trust some of them will be somewhere in the academy, sometimes even in philosophy, and that now and then the book will find its way onto a syllabus or at least that now and then copies will get pressed into the eager hands of poor students.
Question: Nietzsche and Thoreau, Conceptually Relevant Parallels
Both Thoreau and Nietzsche are philosophers of the morning. Both want their readers to awaken. Both take their readers to be worse off than their readers know. For each, an inflection of the concept of ‘repetition’ is central. But they part company, it seems to me, in a way that can be captured by reference to a passage from Emerson, that passage about “sitting at the feet of the familiar, the low”. Emerson is willing to surrender the past and future worlds for the tutelage of the commonplace, to surrender the great, the remote, the romantic. There are of course moments like this in Nietzsche, but I do not think that he is willing as Emerson is willing–certainly he is not as willing as Emerson is willing–to accept the tutelage of the familiar and the low. Thoreau is. In fact, Thoreau is willing to submit himself to that tutelage to a degree that even Emerson did not equal. This difference makes itself felt in the specific way that Thoreau and Nietzsche are philosophers of the morning. Thoreau is always thinking about tomorrow, the next day of the week, a Monday or a Tuesday or…. Nietzsche is always thinking about the end of an age, the end of some abstract noun with a majuscule first letter, Morality, Christianity, Philosophy, Truth. Thoreau worries about the workaday, about our work week. Nietzsche worries about the Eternal. Nietzsche strides abroad in seven-league boots. Thoreau saunters in cowhide boots, boots that cost him a dollar and a half a pair. This may make it sound that I think less of Nietzsche than I do of Thoreau, and that is true. But I think very highly indeed of Nietzsche, so it tells you more, perhaps, about how I rank Thoreau.
There are many passages in Nietzsche I can imagine Thoreau enjoying, but I cannot imagine him writing them. Take, for example, “How the ‘True World’ Finally Became a Fable”. I can easily imagine Thoreau chuckling over that, and finding justice in it. But wouldn’t he also have found it a bit much? Overheated? Thoreau may intend to, and may succeed at, crowing as lustily as Chanticleer, but Thoreau’s crowing has no ambition to be “the cockcrow of positivism”. Incipit Monday, not Zarathustra.
Take none of this to suggest that I think that studying Thoreau in conjunction with Nietzsche a bad idea (or vice versa). They are both Emersonian–but in different ways, taking different things from him, both acting in his spirit while acting differently. (Some proof, I suppose, that Emerson was no slave to a foolish consistency.) Nietzsche occasionally sneaks a look down, at the commonplace, just as Thoreau does a look up, at the Eternal, but their orientations in thought remain quite different.
Thoreau writes to an audience of poor students, not collectively, but rather distributively, in a way that individualizes them, that speaks to their individual, shaky hearts and consciences. Even Thoreau’s crowing carries a sense of privacy, as if he crowed just for me or just for you. Nietzsche writes to everyone and no one, massively, in a language of plate tectonics, of ponderous, vast, lithospherical movements, spoken by mysterious subterranean forces, spoken to the blue sky above.
Question: Walden in Trump’s America
There’s an idea of which I have long been convinced, namely that the more conscience we have, the more consciousness we have. Walden is written to the individual conscience (there is no non-individual conscience, conscience always has one individual owner). President Trump, so far as I can tell, does not just lack a conscience, conscience itself is his aversion. (Who is Trump to tell Trump what he may and may not do?) And an important reason for that is that he does not himself seem to want to be more conscious, and he certainly does not want others to be more conscious. He would entrap us all in a dubious twilight–a twilight in which we reconcile ourselves to our limitations of conscience and consciousness by dallying with stuff: cell phones, flat screen televisions, clothes and cars. Satiety replaces clarity. Orange is the new stupid.
Thoreau would force us from that dubious twilight, into the white light of the sun. He would turn us from our relationships toward stuff and to our relationship toward ourselves. I don’t know that Thoreau would think the most crucial lines of resistance to Trump are to be drawn between groups on the streets of Washington or of…Anywhere, USA. I don’t know that he would think the most crucial lines of resistance are to be drawn between any us and them. The most crucial line of resistance must divide my own heart: I must set my face against the Trump in myself, against the glacial, self-diddling sloth that threatens eventually to consume me. If I pretend that I have no Trump in myself, I strengthen both that Trump and the one in the White House. My guess at Thoreau’s advice to us in Trump’s America (even, dare I say it, in Trump’s world)? —Disobey yourself! Not in the sense, of course, of slighting conscience, but in the sense of acquiring an effectual self-command, enough of fortitude and temperance to actually do what prudence and justice reveal to be right. If we can’t say No to ourselves how can we say No to Trump?
Question: Thoreau’s Poetry
My impression is that Thoreau’s poetry is not much read. If that is right, it is too bad; the poetry is quite good. But it is true that Thoreau’s best poetry is in Walden itself, in those passages in the book that–looked at from the right angle–clearly anticipate some of the best poetry of Francis Ponge (consider, for example, Ponge’s “The Frog”). It is those passages, somewhat more than the acknowledged, less prosing poetry, that have influenced my own poetry most–along with Thoreau’s various observations on writing, most importantly his observations on writing and seeing, on seeing as a writer and writing as a seer.
I shrink from comparing my poetry to Thoreau’s, but I will briefly compare it with his. Like Thoreau, I am concerned with place, with the sense of place. I am happy to write poetry that concerns itself with the abstract. And, more importantly, I am endlessly fascinated by paths, trails, creeks, rivers, ponds, trees and barns. I believe they have meaning in themselves and that they can withstand the gaze sub specie aeterni–because that gaze, rightly practiced, does not see through things but sees them, in all their imponderable hic-et-nunc-ness. That great reader of Thoreau, Henry Bugbee (Inward Morning) writes:
Only as things are dense and opaque do they stand forth in the light of eternity, and take the light. To take that which exists as existing, and not as a symbol for something else; to find something to which one gives full heed, and not merely to push right through it in search of a beyond, or to have from it only a message at once directing the mind away from it and onto other things; such is the experience of things as eternal, in the making. To experience things in their density is to experience containment in reality. But the agile mind and the distraught soul militate against true perception; for true perception requires stillness in the presence of things, the active, open reception of the limitless gift of things.
To experience things in their density as they take the light of eternity: there’s an aim for a Thoreauvian poet. And like all expressions of high-mindedness, it is profoundly humbling–for I have never gotten close to doing it, despite bending myself and my words that way again and again.
I often think about that passage in “Economy” in which Thoreau talks of the slave trade. That passage can be read as if Thoreau fails to condemn slavery as he ought. But that is not the right way to read it. His point is that slavery exists in many forms, Southern, surely–a form he terms ‘gross but somewhat foreign’–but also Northern, less gross but more native. And, worst of all, that form of enslavement to self that is the lot of most of us, self-enslavement. Thoreau is not trying to rank these slaveries as social ills, in terms of their consequences, but rather as moral evils, in terms of their structures. The southern form, which, remember, we know Thoreau detested, is in this context treated as less worse than the other two only because there is no blameworthiness as such that falls on the slaves themselves. Each of the other two requires, to differing degrees and in different ways, that the slave be blameworthy for his status as slave. He could make other choices. He could live in other ways. And he I would, he might also help to end the enforced slavery of those in the South, to which his voluntary slavery contributes. Thoreau writes in his essay on John Brown that
Our foes are in our midst and all about us. There is hardly a house but is divided against itself, for our foe is the all but universal woodenness of both head and heart, the want of vitality in man, which is the effect of our vice; and hence are begotten fear, superstition, bigotry, persecution, and slavery of all kinds. We are mere figure-heads upon a hulk, with livers in the place of hearts. The curse is the worship of idols, which at length changes the worshipper into a stone image himself…
When I think about people like Edward Snowden–who I do not know and of whose character I am uninformed–I wonder about our reaction to them. Is Snowden a hero of civil disobedience? I see no reason to deny it. Snowden, hurrah! –But what do we learn from him? Does he increase our desire to root the foes out of our own breasts–the woodenness of our hearts, our lack of vital heat. Or do we want to turn on others, as if their breasts were wooden but our fleshly? Do we ask what it is about ourselves that has made us willing to live in the Five Eyes Panopticon? Why tolerate constant surveillance? What are we getting in trade? Can we live the lives we currently want without making ourselves liable to global surveillance? I find it hard to believe we are not more worried about these questions. But we are not, are we?
Instead we cluck-cluck at Five Eyes and wish away the Panopticon, all the while living the life of Panopticism. We want instant access to everything, without remembering that we number among the everything. (What we really want is to see everything without being seen, like the eye that limits the visual field in the Tractatus.) We worship idols that petrify us. We want our vices for free. We will to live lives of what Aleksandr Solzhenitsyn called “muzzled freedom” just so that we can have the stuff we want. Snowden should remind us of that fact. And then, after we have come to some just settlement with ourselves, perhaps we can seek a just settlement with Five Eyes without docilely handing over the very thing that we keep loudly protesting that we will never yield.
Question: Work on Thoreau
I do not keep up with scholarly work on Thoreau in any disciplined way. Ed Mooney’s recent work means a lot to me. But the work that matters most is work that is older, and not, as such, Thoreau scholarship: Henry Bugbee’s Inward Morning and his essays, John M. Anderson’s The Individual and the New World and David Norton’s Personal Destinies. What matters most about Walden is where you go from it. Thoreau himself did not stay.
*The interview was conducted by Eduardo Vincentini de Medeiros. My thanks to him.
Buckner has perfected a shaken rosebush sound–all at once moving, woody, thorny, and petaled in difficult beauty. His album, Surrounded, attests to his remarkable virtues as a singer-songwriter. But his virtues are not easy to appreciate; he offers no ease of access to them. The melodies of the songs on the album are lovely, but they exist more as traceries than as simple single lines, they are densely structured and closely knit–there are few big, dramatic chord changes, few reaches for the immediate, call it the hummable. You might deem the melodies ruminative–but that should not suggest the bucolic or the pastoral: they are fiercely ruminative, the rumination determined not to spare the ruminator or the ruminated topic or the listener–intense, brooding ruminations.
Perhaps the best way to understand the difficulty of Buckner is to consider the writing process that produced the songs on the album. The nine songs are built from the text of five prose vignettes. (The album liner supplies these.) The vignettes are numbered, and their text looks a little like the text of old New Testaments–some of the words are in black, the words that become lyrics of the songs, and other are in read, the words that are part of the vignettes but not themselves lyrics of the songs. There are also words in green bold face, the words that serve as the titles of the songs. So each song is a complicated distillation of a vignette or of some portion of a vignette. For illustration, the opening section of the first vignette is:
[Those static arrangements have led you to attempt a rest, but] you just won’t lie down. Even closing your eyes, you can’t let it go, surrounded inside.
The words in brackets are the words printed in red. The other words are the opening lyrics of the first song, “Surrounded”, whose title is the bold-faced word. The vignette continues:
Leave it alone. You don’t get it back [by] undoing the scenes [that] you can’t explain, whatever [it is that] you dream that you’ve buried away.
It seems like you’re there as someone removed [of the proof, then returned to the pride] and [abandoned with others] left in their place with nothing to do, [still] bound to the switch. [But], railing again at the thought of the fight for well-earned dissent (undeserved at the time, as you’ve been shown), the motion has gone a shade of the night, only leading you on.
Before I say much more about the process of building songs this way, it is worth pausing to consider the vignette itself, independent of the song that Buckner scries within it. Anyone who knows Bucker’s recording history and who has reflected on the character of his lyrics, knows that they are elliptical exercises, worse even than the prophecies of the Oracle at Delphi. Buckner does not speak but conceals, gives signs, hints, suggestions. But he won’t come clean. Early songs were built around an implied but never actually used word (“Blue and Wonder”):
And what’s that word:
I forget sometimes
It’s the one that means
The love has left your eyes?
Bucker never actually supplies that word. He leaves the reader wondering (perhaps a deliberate pun in the title of the song), since there is not a single English word with that exact meaning, or none I can think of. (Maybe I have forgotten it too?) Part of the artistry here is that by claiming that there is such a word but that he has forgotten it, Buckner supplies that sense of familiarity with everyday tragedies that we all have, even if we would like to forget it. But Buckner always cares more to bring us around to a cold plunge into a familiar but uncomfortable reality than about telling us about such realities. That continues here: this vignette never really tells us, in so many words, about what surrounds the narrator–it instead surrounds us itself, won’t let us rest. What does it mean? Something has been done, something undone, something buried, something dissented from. But what? Several of the sentences have a murky grammatical structure, stringing the reader from word to word without the benefit of creating any clear lexical expectation. You find yourself at the period, stopping. but only then, if at all, having any sense of where you have been. This is clearly deliberate–not a failure, but a success of art. It bears comparisons with James Joyce, Samuel Beckett and with, say, Claire Lispector.
The hollow at the heart of the vignette deepens in the song Buckner finds in the vignette. (The relationship between the generating vignettes and the generated songs varies in each case. “Surrounded” is perhaps the song that most fully preserves its generating vignette.) Consider the lyrics.
You just won’t lie down
Even closing your eyes
You can’t let it go
Leave it alone
You don’t get it back
Undoing the scenes
You can’t get explain
Whatever you dream
That you buried away
It seems like you’re there
As someone removed
And left in their place
With nothing to do
Bound to the switch
At the thought of the fight
For well-earned dissent
Undeserved at the time
As you’ve been shown
The motion has gone
A shade of the night
Only leading you on
There is no straightforward verse/chorus structure here exactly. There are no rhymes. But it is far from formless. The words ingather around whatever it is that is missing from the lyrics, some skeleton key word or phrase that would allow escape. The words create claustrophobia, crowd densely around. No escape offered, the lyrics end in stasis, the only hope (?) a shade of the night–a grayer black, a ghost? both?–that offers to lead you–only you?–on. But is that an offer of anything more than empty change?Substituting one siege for another? Railing, fighting, dissenting get us nothing deserved.
Buckner finger-picks insistently, weaving the lyrics through the pattern. His vocal expression gives little away–the words matter, the delivery is not inflectionless. But the singing reveals mainly the intensity of the self-questioning, of the restlessness of the desire for explanation, the restlessness full stop.
Perhaps nothing more thematizes this song, this album, and Buckner’s career, than his grappling with a wide-eyed sleeplessness, physical and psychological. In Emerson’s essay, “Experience”, Emerson bemoans not just the death of his son, Waldo, but also, and even more intently, he bemoans the fact that he cannot fully realize Waldo’s death, concretize it into a current circumstance of his life. He writes
In the death of my son, now more than two years ago, I seem to have lost a beautiful estate, –no more. I cannot get it nearer to me…[I]t does not touch me; something which I fancied was a part of me, which could not be torn away without tearing me nor enlarged without enriching me, falls off and leaves no scar. It was caducous. I grieve that grief can teach me nothing, nor carry me one step into real nature.
Buckner lives out a kind of nepsis; he paces the walls while the rest of us sleep. He spends his nights inquiring up and down, tiring his animal eyes and the eyes of his mind. But he cannot sleep. He cannot bring the things that move him–those that calm him, those that grieve him, those he has loved and those he has lost, –he cannot bring them nearer to him. They have done what they have done and he and they have moved on, no lesson surely learnt. Everything touches him but nothing touches him: everything slides away, led on by a shade of the night. Life itself proves caducous. Dream delivers him to dream, and there is no end to illusion. –How can we hold onto lives that flux like water, running out of our clutches, leaving behind only trails of tears? How can we step into real nature–not just as observers, pacers of the wall, but as bodily entrants into reality itself? Our skin seems sometimes to get in between us and the world, making our grasp of things gloved, mediated, distant. Sleep comes to seem like an acceptance, a yielding to dreams, a conniving at agreeable illusions. Buckner will not yield. He remains awake in the inextricable darkness.
The sheer intensity of Buckner’s refusal of sleep can overwhelm the listener. Buckner is determined to exhaust exhaustion. He is bound to the switch. How can art arrest life, incarcerate it? That is a question that will keep you up nights. Perhaps there is a confusion in it, as perhaps there is a confusion in Emerson’s grievance about grief–but, even if there is, it is a confusion we all find ourselves in eventually. What we want nearer we can get only so near, and no more. Nothing we care about seems capable of being both ours and other. Everything eventually sees or saws, settling in one place or another, wholly ours and so not of interest, or wholly other and so out of reach.
Buckner always brings Emerson to mind for me. That is because each man devotes himself to what I call, if you will excuse the term, a phenomenology of moods. Each is more interested in finding a way to capture a mood than he is in capturing the object or scene or whatever it might be that creates the mood. (One of the songs on Surrounded is, fittingly, “Mood”.) Each takes mood itself to be his ‘object’. This, I take it, helps to explain what I have called the hollowness of the lyrics, the fact that something seems always to be left out, left up to us to supply, if it is supplied at all. –The fascination with mood has developed over Buckner’s career. You find it on early albums, but usually as a bit or a piece of a song, not as the song itself. As he has continued to record, the fascination has deepened. Now, the songs are often fogs of mood, obscuring all non-moody objects, and leaving us with only the fog itself as a subject of attention. No doubt to some this seems like willful obscurantism–but that is true only of those who cannot bring themselves to focus on the fog, to see that it is worthy of attention, despite its shifty, ephemeral nature, despite the fact that it seems always to recede just as we lean in to study it.
Buckner’s problem (and, so, not his willful obscurity) is how to bring into focus the very stuff that we take to soften or blur our focus, to hinder our gaze. The things it is hard to see from up close, because they are often best visible in the distance. (Emerson has his own version of this problem.) I suspect that Buckner’s method of composition, the creating of the vignette, then the subtracting from it until the lyric emerges, is itself driven by his problem. The vignette captures the mood, but does so in a way that threatens to solidify it, to make it too object-like. Subtracting to find the lyric de-objectifies the mood, as does adding the music, the melody. Buckner captures the mood by capturing us in it, by getting us to find ourselves inside it, instead of standing over and above it, outside it. We come to know the fog by learning how to see it, and to see in it, as best we can. Buckner’s pursuit of mood creates the strange mix of determinacy and indeterminacy in his lyrics, the combining of sketchy personal presences with carefully delineated emotional detail. The songs are scenescapes of free-floating emotional disturbances.
“Surrounded” is one of the best of the songs on the album; but there are no weak songs. There are deeply lovely songs, like the unanswered mystery of “Beautiful Question”. There’s the trembling demon seance of “Mood”. The album ends with a transcendental take on a symbol of the temporary, “Lean-To”.
Buckner is a songwriter of real brilliance. His songs are exercises of that brilliance, a force creating its appropriate expression. These are not songs that wear what makes them so wonderful on their sleeves. They require time, frequentation, serious thinking. Thoreau once remarked that books must be read as deliberately as they are written. These songs must be listened to as deliberately as they were composed. Buckner wears himself out. He wears his listener out. And that, odd as it may be to put it this way, is part of the point: what Buckner is doing is demanding.
Let me see; where was I? Methinks I was nearly in this frame of mind; the world lay about at this angle. Shall I go to heaven or a-fishing? If I should soon bring this meditation to an end, would another so sweet occasion be likely to offer? I was as near being resolved into the essence of things as ever I was in my life. I fear my thoughts will not come back to me. If it would do any good, I would whistle for them. When they make us an offer, is it wise to say, We will think of it? My thoughts have left no track, and I cannot find the path again. What was it that I was thinking of? It was a very hazy day. I will just try these three sentences of Confutsee; they may fetch that state about again. I know not whether it was the dumps or a budding ecstasy. Mem. There never is but one opportunity of a kind.
Anyone who would like to hear the talk, follow the link. Both the talk and the discussion session are recorded.
Abiding in hope…
Ed Mooney, over at Mists on the Rivers, has been mulling over the Heidegger passage I posted yesterday, as have I. The passage fascinates me in part because so many paths intersect in it: one from Socrates and his avowal of ignorance, one from Eckhart and his working-out of contemplation, one from St. Thomas and his condemnation of curiositas as a form of cognitive intemperance, one from Neitzsche and his linking the will to knowledge to the will to power, one from Husserl and his plying of the reduction, one from Marcel and his ideal of secondary reflection, and one from Wittgenstein and his contrast of explanation and description.
I cannot rise to the level of Ed Mooney–but let me say a bit more about the line from Marcel. Marcel distinguishes primary from secondary reflection by distinguishing between what we might call their ‘objects’, problems and mysteries. There is a lot to say about that distinction, and I have toyed with it on the blog a time or two (here for example). But a key idea is the idea of investigations that are, as it were, self-willed, where the investigator stands above, over and against, what he investigates, and one where the investigator is ‘object-willed’, moved to consideration of what she stands enmeshed in, alongside, and which calls out to her for consideration. We might say that in the first case, the investigation proceeds in light produced by the investigator, in the second, in light produced by the ‘object’ investigated. (Marcel works a far-reaching change on the popular understanding of mystery, which he regards, not as a darkness that overwhelms, but as a light that is blinding, –at first, but that becomes eventually the light in which we see light: think of Christ on Mount Tabor.) Heidegger seems to understand some things as worthy of thought, as calling out to us to think them, and to think in relationship to them. Curiosity all-too-often is something that we project upon the world–we think about what we regard as worthy of thought, instead of what calls us out of ourselves and into thought.
There seems to me little doubt that Walden (to hook up with Ed’s reflections) is not only a book about but a book that exemplifies secondary reflection. And I think that secondary reflection is at play too, albeit in different ways, in Socrates’ unknowledge, Echart’s contemplation, St. Thomas’ studiositas (the contrast to curiositas), Husserl’s reduction and Wittgenstein’s descriptions. It seems likely true even in Nietzsche’s transvalued knowledge. For all of these, the relationship between the investigator and the investigated transforms the investigation, and that must always already be on the mind of the investigator. The world does not bumble around us, a flattened pother of objects indifferent to their investigation and that we investigate willy-nilly as we choose, but instead structures and variegates itself around us, featuring objects that call us to thought and objects that do not. And what they reveal to us is not a matter of what we take from them but of what they give us, sometimes only after we have earned it by abiding in hope before them, listening even to their silence, waiting for them to speak. What we ‘know’ of them in such moments is not something that we can commodify, something that we can learn by banking on our own conceptions of reasoning about them, our own ability to wring answers to our questions from them.
Didn’t Aristotle push us this way, too, long ago, when he noted that the problem of method is entirely (note that word) determined by the object?
The forcible writer does not go far for his themes. His ideas are not far-fetched. He derives inspiration from his chagrins and satisfactions. His theme being ever an instant one, his own gravity assists him, gives impetus to what he says. He minds his business. He does not speculate while others drudge for him.
It is about time for us to leave Bordeaux. We fly back home tomorrow. I then head almost immediately to a conference on Early Analytic Epistemology, a conference at which I present an essay on Sellars I have been struggling with for quite a while, but which shows very little evidence of that fact (I fear).
When I return from that conference, I begin teaching my usual summer course on the Seven Deadly Sins. I enjoy that course and look forward to it.
I have gotten a chance to talk a lot here with my friend, Jean-Phillippe Narboux, a wonderful man and wonderful philosopher. We’ve spent some hours reading Merleau-Ponty together–those hours were very rewarding. I also met and got to talk at some length with Joseph Urbas, who teaches American Literature here, and is writing these days on Emerson and Thoreau. It was good to talk about Emerson again–it has been a while for me–and Joseph makes a most rewarding interlocutor.
I thank both of them. I also thank the folks who attended my papers and asked questions. The papers will be better because of those questions.
Goodbye, Bordeaux, and thanks again!
Nilometers everywhere, to the left and to the right of me. But not a Realometer in sight!
Another brother asked the same elder, Abbot Theodore, and began to question him and to inquire about things he had never yet put into practice himself. The elder said to him: As yet you have not found a ship, and you have not put your baggage aboard, and you have not started to cross the sea: can you talk as if you had already arrived in that city to which you planned to go? When you have put into practice the things you are talking about, then speak from knowledge of the thing itself!
There are nowadays professors of philosophy, but not philosophers. Yet it is admirable to profess because it was once admirable to live. To be a philosopher is not merely to have subtle thoughts, nor even to found a school, but so to love wisdom as to live according to its dictates, a life of simplicity, independence, magnanimity, and trust. It is to solve some of the problems of life, not only theoretically, but practically.