Adam Phillips: Promises, Promises: Essays on Psychoanalysis and Literature

illustration by jpbohannon

illustration by jpbohannon, 2013

In the office of a colleague a while back I noticed a towering pile of books on the desk, as if he were re-arranging his book shelves or carting out old titles to a different location.  But no,  it was his “to read” pile, and it was impressive and imposing.

Among the authors gathered, there was one whom I had not heard of–Adam Phillips. A psychoanalyst by trade–specifically a children’s clinical psychotherapist–Phillips read literature at Oxford, specializing in the 19th century British romantics.  And as the “science” of psychoanalysis has always been symbiotically tied to literature,  a degree in literature seemed the perfect training ground.
Adam Phillips photo: Andy Hall

Adam Phillips
photo: Andy Hall

And so I decided to dive in.

Of Phillips’ seven or so titles, Promises, Promises: Essays on Psychoanalysis and Literature seemed a reasonable starting point. And, the frantic busyness at the end of the school term made a collection of independent essays more attractive and less of a task.
 

“As poets struggle to find a place in contemporary cultural reality, psychoanalysts, implicitly or explicitly,  are still promoting the poets as ego-ideals.”

Philips, “Poetry and Psychoanalysis”

The crux of Phillips’ essays is the mutual relationship between literature and psychoanalysis…and psychoanalysts’  established reverence for creative writers. Literature, according to Freud, gave birth to psychoanalysis and psychoanalysis often gives resonance to literature.

And so go his essays.

He begins with the essay “Poetry and Psychoanalysis” and brings in the young poet Keats–a former medical student–who famously stated that science ruined poetry when Newton reduced the rainbow to a prism.  Not so, Phillips says, for poetry (and you can read “creative writing” where Phillips says “poetry”) can do what the sciences cannot.  Indeed, much of his argument is that the science of psychoanalysis is bringing understanding to the vision of poetry.  Freud said, Phillips tells us, that the poets had long before discovered the unconscious, and that he only had devised a way to study it.

Phillips graciously gives way to “poetry” saying that the short history of psychoanalysis has been an attempt to study the unconscious that poetry reveals. And since both poetry and psychoanalysis–the “talking cure”–depend on language, and often, coded language, the two are intrinsically welded together.

And so he is off.

There are marvelous literary essays on Hamlet, Hart Crane, Martin Amis,  A.E. Housman and Frederick Seidel, all informed by an accessible shading of psychoanalytic theory, as well as masterful psychoanalytic pieces on Narcissism, Jokes, Anorexia and Clutter, informed by a broad knowledge of literature/poetry.  It is Phillips’ contention–his modus operandi, if you will–that the two disciplines can or should depend on each other for clarity.

Hamlet-and-skull-on-stampThe collection ends with the title piece, “Promises, Promises.”  In it, Phillips examines the “promise” that both literature and psychoanalysis offer. He writes:

“If we talk about promises now, as I think we should when we talk about psychoanalysis and literature, then we are talking about hopes and wishes, about what we are wanting from our relationship with these two objects in the cultural field.”

What does reading literature promise us?  What does analysis promise us?  Phillips contends that both promise us, to a degree, “the experience of a relationship in silence, the unusual experience of a relationship in which no one speaks.”  Of course, ultimately, the analyst must speak.  But it is in that silence that often we become “true to ourselves.”

Reading psychoanalytic theory can often be dry and dusty, but Phillips’ writing never is. Bringing in an encyclopedic knowledge of both creative literature and psychoanalytic literature (and, at times, arguing that there might not be a difference),  Phillips imaginatively and wittily plumbs past and current trends, canonical and esoteric literatures, clinical practice and private correspondence to bring to light his vision of psychoanalysis and literature’s potential and promise.

Quote of the week: #2, May 6, 2013

“…The arts are not a way to make a living. They are a very human way of making life more bearable. Practicing an art, no matter how well or badly, is a way to make your soul grow, for heaven’s sake. Sing in the shower. Dance to the radio. Tell stories. Write a poem to a friend, even a lousy poem. Do it as well as you possibly can. You will get an enormous reward. You will have created something.” — Kurt Vonnegut, Jr. A Man Without a Country, 2005

Kurt Vonnegut, 1922-2007. 2013 jpbohannon

Kurt Vonnegut, Jr., 1922-2007
illustration by jpbohannon © 2013

Waiting for Godot: Crying in Beckett

A while back, I had posted about a performance of Samuel Beckett’s Endgame that I ‘d seen at the Arden Theater in Philadelphia. In it, I quoted my favorite lines from the play:

HAMM: (letting go his toque) What’s he doing?

(Clov raises lid of Nagg’s bin, stoops, look into it. Pause.)
CLOV: He’s crying. (He closes lid, straightens up.)
HAMM: Then he’s living.

The character Hamm has made the immediate inference that if his father is crying, then he is alive. And we, by extension, apply it to the human condition. I remembered this line–and the act of crying– this week when teaching Waiting for Godot. (Actually, the crying seemed more appropriate than ever for someone trying to teach Godot to 18-year old boys during their last week of school when the temperatures are in the mid-70s and the sun is bright! Hah!)

Early in the play, Estragon and Vladimir point out the tree where they are supposed to wait for Godot. (It is the only piece of scenery. The scene description reads simply: A country road. A tree. )

godot tree

Mark Bedard (Vladimir) and Mark Anderson Phillips (Estragon) in Samuel Beckett s ‘Waiting for Godot,’ at Marin Theatre Company. photo 2013 by Kevin Berne

Estragon: [desparingly] Ah! [pause] You’re sure it was here?

Vladimir: What?

Estragon: That we were to wait.

Vladimir: He said by the tree. [They look at the tree.] Do you see any others?

Estragon: What is it?

Vladimir: I don’t know. A willow.

Estragon: Where are the leaves?

Vladimir: It must be dead.

Estragon: No more weeping.

This is the exact inverse of the lines from Endgame. In Endgame, the syllogism is that if you are crying then you are alive. In Waiting for Godot, the syllogism is that if you are dead, then there is no more crying. More or less the same thing.

Later on, as Vladimir and Estragon rebuke Pozzo for his treatment of his slave/servant, Lucky, there is more conversation about crying:

[Lucky weeps]

Estragon: He’s crying!

Pozzo: Old dogs have more dignity! [He proffers his handkerchief to Estragon.] Comfort him, since you pity him. [Estragon hesitates.] Come on. [Estragon takes the handkerchief.] Wipe away his tears, he’ll feel less forsaken.

[Estragon hesitates]

Vladimir: Here give it to me, I’ll do it.
[Estragon refuses to give the handkerchief. Childish gestures.]

Estragon and Vladimir with Lucky

Estragon and Vladimir with Lucky from samuel-beckett.net

Pozzo: Make haste before he stops. [Estragon approaches Lucky and makes to wipe his eyes. Lucky kicks him violently in the shin. Estragon drops the handkerchief, recoils, staggers about the stage, howling with pain.] Hanky!
[Lucky puts down bag and basket, picks up handkerchief and gives it to Pozzo, goes back to his place, picks up bag and basket.]

♦ ♦ ♦ ♦ ♦ ♦

What are we to make of that? What is the significance of Lucky’s crying? Of Estragon and Vladimir’s desire to comfort him? Of Lucky’s lashing out at his comforter? And of his immediate subservience to his persecutor.

There is, of course, much more going on here, but the small emphasis on tears should be noted. Earlier Beckett had equated crying with living. Are we simply to be reminded that Lucky is a living, human being, and leave it at that? (We knew that anyway.)

Or perhaps we are to examine the difficult symbiosis between the comforter and the comforted? The helper and the helped? The cry of pain and those who hear and those who refuse to hear?

What is our responsibility to those who are “crying”? To those who are inconsolable? Good questions, all. And ones that we should take the time to think about every so often.

The End of April and National Poetry Month, part 3: To Keep Love Blurry by Craig Morgan Teicher

To-Keep-Love-BlurryI must say that I did not enjoy Craig Morgan Teicher’s third collection of poems.  That is not to say that they are not technically brilliant, that they are not impressively raw and honest, nor that there are not many moments that just knock you open. I admire it greatly; however, I do not like it.  Even Teicher understands the sadness and dysfunction and sourness inherent in his verses.  Here is his dedication:

To Cal and Simone–you should know that it’s a lot more fun than these poems suggest–
and

for Brenda, who knows…

Brenda is Teicher’s wife, who makes many appearances in the collection (actually throughout his work– his first collection was entitled Brenda is in the Room and other poems.)

To Keep Love Blurry is tied together by two major themes. One his mother and father, particularly after his mother’s death. And two, his marriage to Brenda, their (apparently) special-needs son, and Teicher’s sullen acceptance of love.  Indeed, for Teicher love–both familial and marital– is more of an anchor than a source of flight. Here is he about motherhood:

My wife is not my mom. My mom is not
my mom. My father is not my mom. My boss
is not my mom. She is a tooth with rot,
a flower pressed between the pages of a lost
book. My son is not my mom. She is a mare
crushing my skull beneath her hoof. She is forever
starved. I ride to the edge of the earth clutching her hair.
Get it over with. It’s never OK, not ever.
Fuck it, whatever.  If Robert Frost is my mom,
then so is Robert Lowell. She taught me to talk.
She is where I’m headed, a bomb
crater. She forgives me like a hunting hawk.
Maybe she’s my boss’s boss, my wife’s other other lover,
my son’s midnight cough. She loves me like a brother.

(“My Mom, d. 1994″)

The perfection of form–a modern Shakespearean sonnet with A-B-A-B…rhyme scheme, a regular rhythm, an unusual octet, quatrain, couplet construction–is made inconspicuous by the language, the odd identifications of motherhood, with unusually negative words: “tooth with rot,” “a mare crushing my skull,” ” a bomb crater,” “my wife’s other other lover.”  What exactly are his feelings?  “Loves me like a brother” does not cut it for me.  Perhaps the secret lies in the allusion to Robert Frost and Robert Lowell.  Teicher quotes a Lowell poem as an epigraph to his collection:

“Those blessed structures, plot and rhyme–
why are they no help to me now…”

Perhaps Teicher is saying that the “blessed structures” of poetry–with which he is extraordiaryily adept–are no longer to sufficient to buoy one in the sourness of modern life.  Here he is similarly on friendship, marriage and love:

In just the couple years since two by two
we all began to partner off,
already we’ve practically retired, passing though
apartment doors shut tighter than a cough.
There used to be long, wasted hours of talk,
nothing secret between us, not even skin;
at the conclusion of a wandering walk,
the flirtatious dark would set in.
Is marriage lonely by design,
in hopes that obeying an age-old law

of I am only hers, she is only mine
forms a brittle scab over the always-raw
wound of too much intimacy between friends
in favor of a duller aching that never ends.

(“Friendship”)

Again, the “plot and structure” to which Lowell refers are exquisite: a Shakespearean sonnet, intricately wrought and patterned. But for the speaker, the poetry is subsumed by the “duller aching” and “brittle scab.”

Mixed among the villanelles and sonnets, the rhyming couplets and the longer verse, there is a series of prose ruminations on the death of his mother and the subsequent loneliness of his father. These too are notable for their raw honesty, their unflinching introspection.

Well-wrought and linguistically daring, To Keep Love Blurry is evidence of Teicher’s impressive talent. However, I found it sullen and pouty and self-indulgent. Nevertheless, such is Teicher’s poetic cleverness and adroitness that I will surely keep my eye out for his future work.

The Blackest of Comedys: Martin McDonagh’s The Lonesome West and Six Shooters

As many of you know, I am teaching a course in modern Irish literature this term to a group of 18-year old American boys.  As an American classroom, it is filled with various ethnicities and races.  And so, I can never assume that they know what I–or the authors they are reading–are talking about.  And so when we began Martin MacDonagh’s Lonesome West, I knew it was going to be a challenge to get them to enjoy it.poster

Because, when all is said and done, that’s really the purpose…to get them to enjoy what they are reading.  And surprisingly, that is a difficult thing for them to do.  Sure they loved saying the word “fek” when we read the play out loud–and which sometimes occurs twenty-five to thirty times on a page.  (One student told me he loved the word so much he started saying it around the house.  I advised him that maybe he should rein it in a bit.)

But surprisingly, they were too uptight to enjoy the humor…or even to get it!  There is a great line where Father Walsh Welsh — even that’s funny: I explained that this character has appeared in three separate plays now and that no one ever gets his name right, so they continually call him both. Stone faces in front of me. … anyway, there’s this great line where Father Walsh Welsh is anguishing about his failure as a priest.  Coleman tries to reassure him:

Ah there be a lot worse priests than you, Father, I’m sure. The only thing with you is you’re a bit weedy and you’re a terror for the drink and you have doubts about Catholicism. Apart from that you’re a fine priest. …

I had to explain that that was funny.  I had to explain that Girleen’s blatant attempts at seduction, her outrageous dirty-mindedness, and her falling in love were funny. (The pathos of her ending was a whole other story!) That Coleman’s constant ribbing of Fr. Walsh Welsh about the priest scandal in Ireland was funny. And that a small village where a father has been murdered by his son, a mother by her daughter, and a wife by her husband is a funny world indeed, especially when the smashing of holy figurines or stealing poteen is considered a more serious crime.

They were fine in talking about themes of redemption and reconciliation, in tracking down and explaining symbols, and analyzing character.  But they stumbled upon the humor.  And when all is said and done, that might be more important than all that the other stuff.

sixshooterAnd so I thought I would relieve their reading by showing them MacDonagh’s Oscar winning short film Six Shooter.  Unlike most of MacDonagh’s work which takes place in the west of Ireland, this takes place in  southeast Ireland, particularly on a train to Dublin.  A man is returning from hospital where his wife has just died that morning. He boards a train to go home and sits next to a young twenty-something who is a bit more than strange and possibly deranged.  The boy’s patter, aggressiveness and nonsequiturs are amusing, uncomfortable, and awkward.  But they are also, at times, bizarre and hilarious.  But maybe not to a group of high-school Americans.  Suffice it to say that by story’s end we have seen a cow explode, a rabbit get shot, a woman throw herself off a train, a character gunned down by police and a man fail at his attempt at suicide.  And that is  the violence that happens just on screen.  (I explained to them that MacDonagh was a combination of Quentin Tarentino, David Mamet, and John Millington Synge.)

Anyway, if a short movie that moves the cartoonish violence of Tarentino into the idyllic countryside of the Irish coast sounds appealing, then here it is below. It did win a 2006 Oscar in movie, though I don’t know if that held any sway with my boys.  Here it is:

 

Book Review: Dirty Snow by George Simenon–Dostoyevsky with a touch of Kafka…only bleaker.

dirtysnow

A colleague of mine passed on a book that he liked very much. Dirty Snow by the prolific Belgian writer, George Simenon. I had read several of Simenon’s detective novels, gritty tales that featured the Parisian detective Maigret. The Maigret novels–I believe there are over fifty of them—seemed superior to most in that genre, filled with a certain ennui and jaded acceptance that went beyond the cynical aloofness of his American counterparts or the aloof cynicism of his more modern offspring. And to be honest, they were good reads.

georgesimenon

George Simenon

Although I had read only the Maigret novels, I knew that Simenon wrote other sorts of novels. I had always heard them referred to as “philosophical” novels, though the French label them as “psychological” novels. And the French are closer to the truth, here.

And when my colleague passed on to me Dirty Snow, he did so with the caveat that it was “extremely grim” although oddly humanistic.

Dirty Snow is the story of Frank Friedmaier making his way through his occupied city.  We never know who the occupiers are and where the city is. When he is imprisoned, his captors, his location, and his crime are never identified. All of this, gives the novel a certain Kafkaesque feeling. And although time moves forward throughout the seasons, there seems always to be piles of soiled, stained, and dirtied snow.

And yet it was Crime and Punishment that I thought of immediately. Frank–who may be the most amoral, sociopath I have come across in my reading, and I know Burgess’s Alex and Ellis’s Bateman–begins the novel looking to kill his first person. There is no reason for, no gain from this murder–it is, as he says, like losing his virginity: “Losing his virginity, his actual virginity, hadn’t meant very much to Frank. He had been in the right place. … And for Frank, who was nineteen, to kill his first man was another loss of virginity hardly any more disturbing than the first. And like the first, it wasn’t premeditated.”  Like Raskolnikov in Crime and Punishment, he needs little push to kill his victim. Yet, there the similarity ends.  For Raskolnikov punishes himself, mentally, emotionally, spiritually and psychologically for the crime he committed.  Frank feels nothing. And soon he kills again…an old woman in his childhood village who recognized him in the course of a burglary.

But the murders are not his greatest crime. That is reserved for the sweet and loving Sissy who lives across the hall from the brothel that Frank’s mother runs and where Frank lives.  (Sissy mirrors very closely Raskolnikov’s Sophia in her love and faithfulness to Frank.)  Frank’s relations with women are brutal at best–indeed all the women in the novel seem mistreated one way or another.  He takes full advantage of his mother’s prostitutes, coldly, quickly and unemotionally, and this is the way he treats Sissy as well, deceiving her into a situation where she is nearly raped by his drinking associate.

One might say there is no reason for Frank’s viciousness, but that would be inaccurate. There is no “motive,” no “purpose” for his ferocity. But there is a reason, and Simenon attempts to suggest it subtly. Frank’s mother abandoned him to a wet-nurse so she could “ply her trade” and visited only occasional. He never knew his father, only the brutality of both life and the State.  Two men are offered as father surrogates in the novel: one, a Maigret-like inspector who turns a blind eye to Frank’s mother’s occupation and who very well may be his biological father and Sissy’s father, Holst, who Frank is drawn to from the beginning, who sees Frank in the alleyway on his first kill, and who offers him forgiveness at the end.

But many men have similar upbringings and few turn out as nihilistic, amoral, and unfeeling as Frank.  To his interrogator he says at the end: “I am not a fanatic, an agitator, or a patriot. I am a piece of shit.” There is nothing.  Yet the flip side of that is that there is nothing the State offers either.  They have not arrested him for the murders or the burglary. They have brought him in, they torture him merely for information.  And here, in the claustrophobic room where he is questioned, one remembers a similar room–Room 101 in Orwell’s 1984. But Frank is no Winston Smith either; there is no romantic dream of something better, no fervid belief in the ultimate progress of what is right.  There is only Frank, solipsistic and brutal Frank.

Simenon’s novel is fascinating. His hero is repellent. And I can’t stop thinking about neither it nor him… It’s sort of like wearing wet shoes, soaked through by dirty snow.

Book Review: Ask the Dust–Los Angeles, Obsession, and William Butler Yeats

Ask the dust

Ask the dust 3

ask the dust 4One of those weird coincidences: I began reading John Fante’s 1938 novel Ask the Dust late this past Tuesday night. I didn’t get far–maybe three chapters–but the story of a young writer who had moved to L.A. from Colorado had grabbed me. Wednesday morning, I wake up early, check my messages and e-mails and a few blogs that I read. One of them–francescannotwrite–has a picture of the Disney Concert Hall at the top and a quote from Fante’s novel: “Los Angeles, come to me as I have come to you.” (Besides the weird coincidence of the novel, I also had, just a few weeks back, put the Disney Concert Hall on my computer as its wallpaper.) The blog-post offered some examples of the novel’s humor, its brief passages of romance, and its overall feeling of gloom. And then it segued into some extraordinary pictures of Vietnam.

Anyway, so I finish the novel and it was a good read, although one that left a few questions unanswered. Episodes where the act of writing were described were particularly memorable, for it is hard to put down on paper the art of ART. Most times, it comes off as stagy and overly dramatic. But the scenes where Fante gives us two or three paragraphs of Arturo Bandini in a “creative” groove are fun to read. For instance, here is Bandini–having sold two short stories for a handsome price–sitting down to begin his novel:

Out of my desperation, it came, an idea, my first sound idea, the first in my entire life, full-bodied and clean and strong, line after line, page after page. … I tried it and it moved easily. But it was not thinking, not cogitation. It simply moved of its own accord, spurted out like blood. This was it. I had it a last. Here I go, leave me be, oh boy do I love it. … big fat words, little fat words, big thin words, whee whee whee.

But primarily, Ask the Dust is about obsession. The hero, Arturo Bandini, self-conscious of his Italian heritage and full of fluctuating self hate, falls madly in love with Camilla Lopez, a Mexican waitress at a cheap coffee shop. The entire novel, his writing, his day to day living, his memories of home become wrapped around her–or around deliberately hating her. For the relationship is a strange sado/masochistic thing that yo-yos between love and hate, between tenderness and violence, but that never vascillates in its obsession. Camilla too has her obsessions and it is the thrust of the novel that they are not the same as Arturo’s.

I have always been attracted to obsession. I remember reading the novel Damage by Josephine Hart in one sitting and being floored by the destructive obsession of its characters. (I can still remember cancelling a lunch appointment because of my emotional exhaustion. The film version, by the way, tries, but does not do it justice.)

But mainly I think of obsession as a good thing…as a passion that forms and defines you. And in this I turn to Yeats. My favorite Yeats’ poem is “The Song of Wandering Aengus.” The poem tells of discovering a great passion…and of following it throughout one’s life. There is a sadness in it, but one tinged with hope, colored with the concept that chasing the obsession is more important than actually attaining it.yeats3

The Song of Wandering Aengus

by W. B. Yeats

WENT out to the hazel wood,
Because a fire was in my head,
And cut and peeled a hazel wand,
And hooked a berry to a thread;
And when white moths were on the wing,
And moth-like stars were flickering out,
I dropped the berry in a stream
And caught a little silver trout.
When I had laid it on the floor
I went to blow the fire a-flame,
But something rustled on the floor,
And some one called me by my name:
It had become a glimmering girl
With apple blossom in her hair
Who called me by my name and ran
And faded through the brightening air.
Though I am old with wandering
Through hollow lands and hilly lands,
I will find out where she has gone,
And kiss her lips and take her hands;
And walk among long dappled grass,
And pluck till time and times are done
The silver apples of the moon,
The golden apples of the sun.

And this is how, John Fante’s novel Ask the Dust leaves us. His Mexican girl has “faded through the brightening air” and, while he chases her through the foreboding desert, he is left to use her image, her memories, and his pain to create his next novel, to fashion his next work of art.

And so for something different on this snowy March day, here is a clip of the singer Christy Moore doing his version of Yeats’ poem. It never fails to bring a tear to my eye:

A Portrait of the Artist with One Left Foot

Joyce  ©2013 by J.P. Bohannon

Joyce
illustration by jpbohannon © 2013

I’ve had the nice experience of putting two seemingly different works together and seeing startling comparisons that I hadn’t thought of before. In the class I am teaching on Irish Literature, we had begun the semester with Joyce’s A Portrait of the Artist as a Young Man. From there we moved through some Frank O’Connor stories, some Yeats poems, and three plays by John Millington Synge. And then as a breather, I showed the film My Left Foot, based on the autobiography of the Dublin poet, painter and writer, Christy Brown.

The Artist Joyce as a Young Man

The Artist Joyce as a Young Man

Daniel Day-Lewis as Christy Brown in My Left Foot

Daniel Day-Lewis as Christy Brown in My Left Foot

I have a fond relationship with My Left Foot which began long before the film was released. A friend of mine was living in San Francisco, working as a nurse. She would search the used book shops looking for the odd nugget, and she was always very kind to me. Every so often there would be a T-shirt from some cleverly-named dive bar, an esoteric album that no one knew about it, or a used book she found in her travels. One day, in the mail came a package containing My Left Foot by Christy Brown. I didn’t know the book at the time though it was twenty years old by then, but the worn and ragged dust jacket and the beaming face of Christy Brown on the back announced the joy, the vibrancy, the humor, and the pathos of the story inside.

I remember reading it twice in a short space of time, of lending it to a friend, and then lending it to another, and soon I lost track of it. And, to be truthful, I forgot about it. Until the movie was released and Daniel Day-Lewis’s performance announced to the world that this was someone to watch.

Viewing it this past week, so close to having finished Joyce’s Portrait, however, impressed on me how similar the story of these two Irish artists are. Joyce’s hero–Stephen Dedalus–is a sensitive, young child, bullied a bit at school, helpless without his glasses.

Christy Brown

Christy Brown

That Christy is also helpless, everyone assumes. Born with cerebral palsy and able to move only his left leg, he spends his early years lying under the stairs watching his family interact with each other—for better or worse. Joyce’s novel also begins with the early interactions of the family. From the hairy face of his father and the nicer smell of his mother when he was an infant to the fierce political/religious argument at Christmas Dinner, the Daedalus family is indeed similar to the Brown family. Particularly in the characterization of the fathers and mothers.

Simon Dedalus and Paddy Brown are hard men, perhaps a bit too fond of the drink. And both young boys, Christy and Stephen, see it as their responsibility to save their families from the fathers’ excesses. The mothers are doting: Christy’s mother innately sure that her son was more than just the vegetable that everyone believed him to be and Dedalus’ mother praying for her son’s soul and protecting him from his father’s increasing wrath.

And it wouldn’t be an Irish tale, if religion didn’t play a part. Father Arnall’s sermon on hell affects Stephen to such a large degree that he believes he might have a priestly vocation. And Christy is taught religion by a priest who comes to the house and who is also fond of describing the fires of hell–and causing young Christy no end of terrors.

Relations with the opposite sex are a stumbling block in both works as well. Sensitive Stephen vacillates from madonna to whore to madonna throughout, while Christy–caged within his crippled body–falls in love easily and is rebuked as often.

But the importance of both works is the creation of the Artist. Joyce’s Dedalus ultimately abandons church, nation and family in order to strike out on his own and “forge …the consciousness of [his] race,” while Christy embraces that world–dear dirty old Dublin and his sprawling family–to find the inspiration of his art. The artistic output–however disparate–is not the point here. The point is the development of an artist within similar constraints and backgrounds, a tale of two young men who travel the same narrative arc in order to discover the art that is within them.

♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦

To one and all, Happy St. Patrick’s Day.

Blogging, Beckett and a Seven-Year Old Boy

It was one year ago last week that I started blogging.  But I  quit before that anniversary came around.

Yes, I quit blogging in late November, because I could no longer do it.  I loved doing it. I had met some extraordinary people–Romanians in London, Americans in Ecuador, an art colony in Italy.  I enjoyed thinking about the books I read, the music I heard, the films I watched.  And I enjoyed trying to get those thoughts “down on paper.”

photo

Henry dressed as the “Holy Roman Emperor Saint Henry” for Halloween last October.

But then my life changed drastically and blogging found itself way down on my list of priorities.

I became responsible for a seven-year old boy.

Henry is a delightful young boy. He is creative, bright, and personable.  And it is my job, to a degree, to nurture and protect him. I shower him with love and I make sure that he knows he is loved. I try to pay attention to what he does and what he says and what he feels.

We play silly word games. We read together: I to him on the sofa; he to me on the steps, (where the game is that I must go up or down a step every time he turns a page.)  He is seven years old, but will still hold my hand when we walk places, at least for now.  We often take “adventures” together, and these are usually simple jaunts across the city on public transportation. We take a trolley and then a subway and then a train and then we reverse ourselves, adding in a bus on the return trip. He points out train yards and sidings, trolley tracks and subway couplers. We stay and wave to the drivers after we get off and they drive away. (He does LOVE his transportation!)

Sure, there are time when I must get him to do things that he doesn’t want to: to try foods he does not like (that comprises everything that isn’t pizza) or to stop talking and listen when others are speaking or to slow down with his homework, with his handwriting. I try to teach him, and I try to do so with patience, with gentleness and with love.

For the most part, when I am not at work, I am with him, or I am asleep. And when I am at work, I am thinking about him and worrying about him.

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Henry and I on the R5

Having a seven-year old in your 30s is one thing; having a seven-year old in your late 50s is something else altogether.  I haven’t read a book in I can’t say how long. My film-going is greatly constricted.  And my television viewing is completely limited to Phineas and Ferb (don’t ask!) and America’s Funniest Home Videos.  And yet his enjoyment of both of these shows is genuine and sweet. He laughs with purity and with delight. And that, I wouldn’t trade  for anything.

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I went out last Thursday night with my wife and some friends to see a play: Endgame by Samuel Beckett.  I had read it many times, but had never seen it performed, and so we made definite plans to get there.

Endgame is the second of the four major plays that Beckett wrote following World War II. (Waiting For Godot, Endgame, Krapps Last Tape and HappyDay.) Situated firmly in the Theater of the Absurd, Endgame presents Hamm, a blind, crippled man who sits in a make-shift wheel-chair in a single, disheveled room. He is tended to by Clov, who, conversely, is unable to sit.  In the room are also two trash bins.  In the one is Hamm’s legless father, Nagg, and in the other, his legless mother, Nell. Hamm pontificates on the bleakness of  life, on the attraction of story-telling, on the uncertainty of a future.  It is one of my favorite plays.

In one piece of dialogue that I particularly love, Hamm asks Clov to open the trash bin to see what his father is doing:

          HAMM (letting go his toque)
                What’s he doing?
               (Clov raises lid of Nagg’s bin, stoops, look into it. Pause.)

            CLOV
               
He’s crying.
                  (He closes lid, striaghtens up.)

          HAMM
                Then he’s living.

I love this. How simple, how poignant, how piercing. It perfectly captures Beckett’s–and to a large degree, my own–world view.  For better or worse, my personal philosophy has long been greatly informed by Beckett’s.  Or else, I had already formed it and because of that I found Beckett. But, for one reason or another, I am drawn to his bleakness and  emptiness–and to the black humor that attends it.

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Nancy Boykin and Dan Kern as Nell and Nagg in Arden Theater’s production of Endgame. Philadelphia, February 28, 2013.
© Photos by Mark Garvin

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Scott Greer and James iJames as Hamm and Clov in the Arden Theater’s production of Endgame. Philadelphia, February 28, 2013.
© Photos by Mark Garvin

As I said, I have long enjoyed and embraced Beckett’s dire existentialism.  But now, I can no longer afford it, can no longer afford to wallow in such bleakness, to delight in such barren absurdity.  I have to try to tamp it down. For I have Henry now to take care of, and that is very much the purpose of my life.