No More Learning

The crisis of language which broke out at the beginning of this century is a poetic crisis. Whatever the social and historical factors, it showed itself in an attack of deperson- alization when the writer was confronted by words. He no longer knew how to use them, and, in Bergson's famous formula, he only half recognized them. He approached them with a completely fruitful feeling of strangeness. They were no longer his; they were no longer he; but in those strange mirrors, the sky, the earth, and his own life were reflected. And, finally, they became things themselves, or rather the black heart of things. And when the poet joins several of these microcosms together the case is like that of painters when they assemble their colours on the canvas. One might think that he is composing a sentence, but this is only what
it appears to be. He is creating an object. The words-things are grouped by magical associations of fitness and incon- gruity, like colours and sounds. They attract, repel, and 'burn9 one another, and their association composes the veritable poetic unity which is the phrase-object.
More often the poet first has the scheme of the sentence in his mind, and the words follow. But this scheme has nothing in common with what one ordinarily calls a verbal scheme. It does not govern the construction of a meaning. Rather, it is comparable to the creative project by which Picasso, even before touching his brush, prefigures in space
the thing which will become a buffoon or a harlequin.
Fuir, la`-bas fuir, je sens que des oiseaux sont ivres Mais o^ mon coeur entends le chant des matelots.
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This 'but' which rises like a monolith at the threshold of the sentence does not tie the second line to the preceding one. It colours it with a certain reserved nuance, with 'private associations' which penetrate it completely. In the same way, certain poems begin with 'and\ This conjunc- tion no longer indicates to the mind an operation which is to be carried out; it extends throughout the paragraph to give it the absolute quality of a sequel. For the poet, the sentence has a tonality, a taste; by means of it he tastes for their own sake the irritatingflavoursof objection, of reserve, of disjunction. He carries them to the absolute. He makes them real properties of the sentence, which becomes an utter objection without being an objection to anything pre- cise. He finds here those relations of reciprocal implication which we pointed out a short time ago between the poetic word and its meaning; the unit made up of the words chosen functions as an image of the interrogative or restric- tive nuance, and vice versa, the interrogation is an image of the verbal unit which it delimits.
As in the following admirable lines:
O saisons! O cha^teaux! Quelle a^me est sans de? faut?
Nobody is questioned; nobody is questioning; the poet is absent. And the question involves no answer, or rather it is its own answer. Is it therefore a false question? But it would be absurd to believe that Rimbaud 'meant* that everybody has his faults. As Breton said of Saint-Pol Roux, 'If he had meant it, he would have said it* Nor did he mean to say something else. He asked an absolute question. He conferred upon the beautiful word 'a^me* an interrogative existence. The interrogation has become a thing as the anguish of Tintoretto became a yellow sky. It is no longer a meaning, but a substance. It is seen from the outside, and Rimbaud invites us to see it from the outside with him. Its strangeness arises from the fact that, in order to consider it, we place ourselves on the other side of the human con- dition, on the side of God.
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If this is the case, one easily understands how foolish it would be to require a poetic commitment. Doubtless, emotion, even passion--and why not anger, social indigna- tion, and political hatred? --are at the origin of the poem. But they are not expressed there, as in a pamphlet or in a confession. In so far as the writer of prose exhibits feelings, he illustrates them; whereas, if the poet injects his feelings into his poem, he ceases to recognize them; the words take hold of them, penetrate them, and metamorphose them; they do not signify them, even in his eyes. Emotion has become thing; it now has the opacity of things; it is com- pounded by the ambiguous properties of the words in which it has been enclosed. And above all, there is always much more in each phrase, in each verse, as there is more than simple anguish in the yellow sky over Golgotha. The word, the phrase-thing, inexhaustible as things, everywhere overflow the feeling which has produced them. How can one hope to provoke the indignation or the political en- thusiasm of the reader when the very thing one does is to withdraw him from the human condition and invite him to consider with the eyes of God a language that has been turned inside out? Someone may say, 'You're forgetting the poets of the Resistance. You're forgetting Pierre Emman- uel. ' Not a bit! They're the very ones I was going to give as examples. 4
But even if the poet is forbidden to commit himself, is that a reason for exempting the writer of prose? What do they have in common? It is true that the prose-writer and the poet both write. But there is nothing in common be- tween these two acts of writing except the movement of the hand which traces the letters. Otherwise, their universes are incommunicable, and what is good for one is not good for the other. Prose is, in essence, utilitarian. I would readily define the prose-writer as a man who makes use of words. M. Jourdan made prose so that he could ask for his slippers, and Hitler, so that he could declare war on Poland. The writer is a speaker-, he designates, demonstrates, orders, refuses, interpolates, begs, insults, persuades, insinuates. If
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he does so without any effect, he does not therefore become a poet; he is a writer who is talking and saying nothing. We have seen enough of language's reverse; it is now time to look at its right side. 5
The art of prose is employed in discourse; its substance is by nature significative--that is, the words are first of all not objects but designations for objects. It is not first of all a matter of knowing whether they please or displease in themselves; it is a matter of knowing whether they correctly indicate a certain thing or a certain notion. Thus, it often happens that we find ourselves possessing a certain idea that someone has taught us by means of words without being able to recall a single one of the words which have transmitted it to us.
Prose is first of all an attitude of mind. As Vale? ry would say, there is prose when the word passes across our gaze as the glass across the sun. When one is in danger or in difficulty one grabs any instrument. When the danger is past, one does not even remember whether it was a hammer or a stick; moreover, one never knew; all one needed was a prolongation of one's body, a means of extending one's hand to the highest branch, It was a sixth finger, a third leg, in short, a pure function which one assimilated. Thus, re- garding language, it is our shell and our antennae; it pro- tects us against others and informs us about them; it is a prolongation of our senses, a third eye which is going to look into our neighbour's heart. We are within language as within our body. We feel it spontaneously while going beyond it towards other ends, as we feel our hands and our feet; we perceive it when it is someone else who is using it, as we perceive the limbs of others. There is the word which is lived and the word which is met. But in both cases it is in the course of an undertaking, either of me acting upon others, or the others upon me. The word is a certain par- ticular moment of action and has no meaning outside it. In certain cases of aphasia the possibilities of acting, of understanding situations, and of having normal relations with the other sex, are lost.
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At the heart of this apraxia the destruction of language appears only as the collapse of one of the structures, the finest and the most apparent. And if prose is never any- thing but the privileged instrument of a certain undertaking, if it is only the poet's business to contemplate words in a dis- interested fashion, then one has the right to ask the prose- writer from the very start, 'What is your aim in writing? What undertaking are you engaged in, and why does it require you to have recourse to writing? ' In any case this undertaking cannot have pure contemplation as an end. For, intuition is silence, and the end of language is to com- municate. One can doubdess pin down the results of intui- tion, but in this case a few words hastily scrawled on paper
will suffice; it will always be enough for the author to recognize what he had in mind. If the words are assembled into sentences, with a concern for clarity, a decision foreign to the intuition, to the language itself, must intervene, the decision of confiding to others the results obtained. In each case one must ask how this decision can be justified. And the good sense which our pedants too readily forget never stops repeating it. Are we not in the habit of putting this basic question to young people who are thinking of writing: 'Do you have anything to say? ' Which means: something which is worth the trouble of being commun- icated. But what do we mean by something which is 'worth the trouble* if it is not by recourse to a system of transcendent values?
Moreover, to consider only this secondary structure of the undertaking, which is what the verbal moment is, the serious error of pure stylists is to think that the word is a gentle breeze which plays lightly over the surface of things, grazing them without altering them, and that the speaker is a pure witness who sums up with a word his harmless contemplation. To speak is to act; anything which one names is already no longer quite the same; it has lost its innocence.
If you name the behaviour of an individual, you reveal it to him; he sees himself. And since you are at the same time
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naming it to all others, he knows that he is seenat the moment he sees himself. The furtive gesture, which he forgot while making it, begins to exist enormously, to exist for everybody; it is integrated into the objective mind; it takes on new dimensions; it is retrieved. After that, how can you expect him to act in the same way? Either he will persist in his behaviour out of obstinacy and with full knowledge of what he is doing, or he will give it up. Thus, by speaking, I reveal the situation by my very intention of changing it; I reveal it to myself and to others in order to change it. I strike at its very heart, I transfix it, and I display it in full view; at present I dispose of it; with every word I utter, I involve myself a little more in the world, and by the same token I emerge from it a little more, since I go beyond it towards the future.
Thus, the prose-writer is a man who has chosen a certain method of secondary action which we may call action by disclosure. It is therefore permissible to ask him this second question: "What aspect of the world do you want to dis- close? What change do you want to bring into the world by this disclosure? ' The 'committed' writer knows that words are action. He knows that to reveal is to change and that one can reveal only by planning to change. He has given up the impossible dream of giving an impartial picture of Society and the human condition. Man is the being towards whom no being can be impartial, not even God. For God, if He existed, would be, as certain mystics have seen Him, in a situation in relationship to man. And He is also the being Who cannot even see a situation without changing it, for His gaze congeals, destroys, or sculpts, or, as does eternity, changes the object in itself. It is in love, in hate, in anger, in fear, in joy, in indignation, in admiration, in hope, in despair, that man and the world reveal them- selves in their truth. Doubtless, the committed writer can be mediocre; he can even be conscious of being so; but as one cannot write without the intention of succeeding perfectly, the modesty with which he envisages his work should not divert him from constructing it as if it were to have the
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greatest celebrity. He should never say to himself, 'Bah! Fll be lucky if I have three thousand readers/ but rather, 'What would happen if everybody read what I wrote? ' He remembers what Mosca said beside the coach which carried Fabrice and Sanseverina away: 'If the word Love comes up between them, I'm lost/ He knows that he is the man who names what has not yet been named or what dares not tell its name. He knows that he makes the word 'love* and the word 'hate' surge up and with them love and hate between men who had not yet decided upon their feelings. He knows that words, as Brice Parain says, are loaded pistols'. If he speaks, he fires. He may be silent, but since he has chosen to fire, he must do it like a man, by aiming at targets, and not like a child, at random, by shutting his eyes and firing merely for the pleasure of hearing the shot go off.
Later on we shall try to determine what the goal of litera- ture may be. But from this point on we may conclude that the writer has chosen to reveal the world and particularly to reveal man to other men so that the latter may assume full responsibility before the object which has been thus laid bare. It is assumed that no one is ignorant of the law because there is a code and because the law is written down; thereafter, you are free to violate it, but you know the risks you run. Similarly, the function of the writer is to act in such a way that nobody can be ignorant of the world and that nobody may say that he is innocent of what it's all about. And since he has once committed himself in the universe of language, he can never again pretend that he cannot speak. Once you enter the universe of meanings, there is nothing you can do to get out of it. Let words organize themselves freely and they will make sentences, and each sentence contains language in its entirety and refers back to the whole universe. Silence itself is defined in relationship to words, as the pause in music receives its
meaning from the group of notes round it. This silence is a moment of language; being silent is not being dumb; it is to refuse to speak, and therefore to keep on speaking. Thus,
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if a writer has chosen to remain silent on any aspect what- ever of the world, or, according to an expression which says just what it means, to pass over it in silence, one has the right to ask him a third question: 'Why have you spoken of this rather than that, and--since you speak in order to bring about change--why do you want to change this rather than that? '
All this does not prevent there being a manner of writing. One is not a writer for having chosen to say certain things, but for having chosen to say them in a certain way. And, to be sure, the style makes the value of the prose. But it should pass unnoticed. Since words are transparent and since the gaze looks through them, it would be absurd to slip in among them some panes of rough glass. Beauty is in this case only a gentle and imperceptible force. In a painting it shines forth at the very first sight; in a book it hides itself; it acts by persuasion like the charm of a voice or a face. It does not coerce; it inclines a person without his suspecting it, and he thinks that he is yielding to arguments when he is really being solicited by a charm that he does not see. The ceremonial of the Mass is not faith; it disposes. The harmony of words, their beauty, the balance of the phras- es, dispose the passions of the reader without his being aware and order them like the Mass, like music, like the dance. If he happens to consider them by themselves, he loses the meaning; there remains only a boring seesaw of phrases.
In prose the aesthetic pleasure is pure only if it is thrown in into the bargain. I blush at recalling such simple ideas, but it seems that today they have been forgotten. If that were not the case, would we be told that we are planning the murder of literature, or, more simply, that commitment is harmful to the art of writing? If the contamination of a certain kind of prose by poetry had not confused the ideas of our critics, would they dream of attacking us on the matter of form, when we have never spoken of anything but the content? There is nothing to be said about form in advance, and we have said nothing. Everyone invents his
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own, and one judges it afterwards. It is true that the sub- jects suggest the style, but they do not order it. There are no styles ranged a priori outside the literary art. What is more 'committed', what is more boring, than the idea of attacking the Jesuits? Yet, out of this Pascal made his Provincial Letters. In short, it is a matter of knowing what one wants to write about, whether butterflies or the con- dition of the Jews. And when one knows, then it remains to decide how one will write about it.
Often the two choices are only one, but among good writers the second choice never precedes the first. I know that Giraudoux has said that 'the only concern is finding one's style; the idea comes afterwards'; but he was wrong. The idea did not come. On the contrary, if one considers subjects as problems which are always open, as solicitations, as expectations, it will be easily understood that art loses
nothing by being committed. On the contrary, just as physics submits to mathematicians new problems which require them to produce a new symbolism, in like manner the always new requirements of the social and the meta- physical involve the artist in finding a new language and new techniques. If we no longer write as they did in the eighteenth century, it is because the language of Racine and Saint-Evremond does not lend itself to talking about loco- motives or the proletariat. After that, the purists will per- haps forbid us to write about locomotives. But art has never been on the side of the purists.
If that is the principle of commitment, what objection
can one have to it? And above all what objection has been made to it? It has seemed to me that my opponents have not had their hearts in their work very much and that their articles contain nothing more than a long scandalized sigh which drags on over two or three columns. I should have liked
to know in the name of n>haty with what conception of liter- ature, they condemned commitment. But they have not said; they themselves have not known. The most reasonable thing would have been to support their condemnation on
the old theory of art for art's sake. But none of them can
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accept it. That is also disturbing. We know very well that pure art and empty art are the same thing and that aesthetic purism was a brilliant manoeuvre of the bourgeois of the last century who preferred to see themselves denounced as philistines rather than as exploiters. Therefore, they them- selves admitted that the writer had to speak about some- thing. But about what? I believe that their embarrassment would have been extreme if Fernandez had not found for them, after the other war, the notion of the message. The writer of today, they say, should in no case occupy himself with temporal affairs. Neither should he set up lines with- out meaning, or seek only beauty of phrase and of imagery. His function is to deliver messages to his readers. Well, what is a message?
It must be borne in mind that most critics are men who have not had much luck and who, just about the time they were growing desperate, found quiet little jobs as cemetery watchmen. God knows whether cemeteries are peaceful; none of them are more cheerful than a library. The dead are there; the only thing they have done is write. They have long since been washed clean of the sin of living, and besides, their lives are known only through other books which other dead men have written about them. Rimbaud is dead. So are Paterne Berrichon and Isabelle Rimbaud. The trouble makers have disappeared; all that remains are the little coffins that are stacked on shelves along the walls like urns in a columbarium. The critic lives badly; his wife does not appreciate him as she ought to; his children are ungrateful; the first of the month is hard on him.
But it is always possible for him to enter his library, take down a book from the shelf, and open it. It gives off a slight odour of the cellar, and a strange operation begins which he has decided to call reading. From one point of view it is a possession; he lends his body to the dead in order that they may come back to life. And from another point of view it is a contact with the beyond. Indeed, the book is by no means an object; neither is it an act, or even a thought. Written by a dead man about dead things, it no longer has any place
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on this earth; it speaks of nothing which interests us directly. Left to itself, it falls back and collapses; there remain only ink spots on musty paper. And when the critic reanimates these spots, when he makes letters and words of them, they speak to him of passions which he does not feel, of bursts of anger without objects, of dead fears and hopes. It is a whole disembodied world which surrounds him, where human feelings, because they are no longer affecting, have passed on to the status of exemplary feelings and, in short, of values. So he persuades himself that he has entered into relations with an intelligible world which is like the truth of his daily sufferings. And their reason for being. He thinks that nature imitates art, as for Plato the world of the senses imitates that of the archetypes. And during the time he is reading, his everyday life becomes an appearance. His nagging wife, his hunchbacked son, they too are appearances. And he will put up with them because Xenophon has drawn the portrait of Xantippe, and Shake- speare that of Richard the Third.
It is a holiday for him when contemporary authors do him the favour of dying. Their books, too raw, too living, too urgent, pass on to the other shore; they become less and less affecting and more and more beautiful. After a short stay in Purgatory they go on to people the intelligible heaven with new values. Bergotte, Swann, Siegfried and Bella, and M. Teste are recent acquisitions. He is waiting for Nathanae? l and Me? nalque. As for the writers who persist in living, he asks them only not to move about too much, and to make an effort to resemble from now on the dead men they will be. Vale? ry, who for twenty-five years had been publishing posthumous books, managed the matter very nicely. That is why, like some highly exceptional saints, he was canonized during his lifetime. But Malraux is scandalous.
Our critics are Catharists. They don't want to have any- thing to do with the real world except eat and drink in it, and since it is absolutely necessary to have relations with our fellow-creatures, they have chosen to have them with
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the defunct. They get excited only about classified matters, closed quarrels, stories whose ends are known. They never bet on uncertain issues, and since history has decided for them, since the objects which terrified or angered the authors they read have disappeared, since bloody disputes seem futile at a distance of two centuries, they can be charmed with balanced periods, and everything happens for them as if all literature were only a vast tautology and as if every new prose-writer had invented a new way of speaking only for the purpose of saying nothing.
To speak of archetypes and 'human nature'--is that speak- ing in order to say nothing? All the conceptions of our critics oscillate from one idea to the other. And, of course, both of them are false. Our great writers wanted to destroy, to edify, to demonstrate. But we no longer retain the proofs which they have advanced because we have no concern with what they mean to prove. The abuses which they denounced are no longer those of our time. There are others which rouse us which they did not suspect. History has given the lie to some of their predictions, and those which have been fulfilled became true so long ago that we have forgotten that at first they wereflashesof their genius. Some of their thoughts are utterly dead, and there are others which the whole human race has taken up to its advantage and which we now regard as commonplace. It follows that the best arguments of these writers have lost their effective- ness. We admire only their order and rigour. Their most compact composition is in our eyes only an ornament, an elegant architecture of exposition, with no more practical application than such architectures as the fugues of Bach and the arabesques of the Alhambra.
We are still moved by the passion of these impassioned geometries when the geometry no longer convinces us. Or rather, by the representation of the passion. In the course of centuries the ideas have turned flat, but they remain the little personal objectives of a man who was once flesh and bone; behind the reasons of reason, which wither, we per- ceive the reasons of the heart, the virtues, the vices, and
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that great pain that men have in living. Sade does his best to win us over, but we hardly find him scandalous. He is no longer anything but a soul eaten by a beautiful disease, a pearl-oyster. The Letter on the Theatre no longer keeps anyone from going to the theatre, but we find it piquant that Rousseau detested the art of the drama. If we are a bit versed in psycho-analysis, our pleasure is perfect. We shall explain the Social Contract by the Oedipus complex and The Spirit of the Laws by the inferiority complex. That is, we shall fully enjoy the well-known superiority of live dogs to dead lions. Thus, when a book presents befuddled thoughts which have only the appearance of being reasons before melting under our scrutiny and dwindling into the beatings of a heart, when the teaching that one can draw from it is radically diffe? rent from what its author intended, the book is called a message. Rousseau, the father of the French Revolution, and Gobineau, the father of racism, both sent us messages. And the critic considers them with equal sympathy. If they were alive, he would have to choose between the two, to love one and hate the other. But what brings them together, above all, is that they are both pro- foundly and deUciously wrong, and in the same way: they are dead.
Thus, contemporary writers should be advised to deliver messages, that is, voluntarily to limit their writing to the involuntary expression of their souls. I say involuntary because the dead, from Montaigne to Rimbaud, have por- trayed themselves completely, but without having meant to--it is something they have simply thrown into the bar- gain. The surplus which they have given us unintentionally should be the primary and professed goal of living writers. They are not to be forced to give us confessions without any affectation, nor are they to abandon themselves to the too-naked lyricism of the romantics. But since we find pleasure in foiling the ruses of Chateaubriand or Rousseau, in surprising them in the secret places of their being at the moment they are playing at being the public man, in distinguishing the private motives from their most universal
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assertions, we shall ask newcomers to procure us this pleasure deliberately. So let them reason, assert, deny, refute, and prove; but the cause they are defending must be only the apparent aim of their discourse; the deeper goal is to yield themselves without seeming to do so. They must first disarm themselves of their arguments as time has done for those of the classic writers; they must bring them to bear upon subjects which interest no one or on truths so general that readers are convinced in advance. As for their ideas, they must give them an air of profundity, but with an effect of emptiness, and they must shape them in such a way that they are obviously explained by an unhappy childhood, a class hatred, or an incestuous love. Let them not presume to think in earnest; thought conceals the man, and it is the man alone who interests us. A bare tear is not lovely. It offends. A good argument also offends, as
Stendhal well observed. But an argument that masks a tear --that's what we're after. The argument removes the obscenity from the tears; the tears, by revealing their origin in the passions, remove the aggressiveness from the argu- ment. We shall be neither too deeply touched nor at all con- vinced, and we shall be able to yield ourselves safely to that moderate pleasure which, as everyone knows, we derive from the contemplation of works of art. Thus, this is 'true', 'pure* literature, a subjective thing which reveals itself under the aspect of the objective, a discourse so curiously contrived that it is equivalent to silence, a thought which debates with itself, a reason which is only the mask of mad- ness, an Eternal which lets it be understood that it is only a moment of History, a historical moment which, by the hidden side which it reveals, suddenly sends back a per- petual lesson to the eternal man, but which is produced
against the express wishes of those who do the teaching.
When all is said and done, the message is a soul which is made object. A soul, and what is to be done with a soul? One contemplates it at a respectful distance. It is not cus- tomary to show one's soul in society without a powerful motive. But, with certain reservations, convention permits
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some individuals to put theirs into commerce, and all adults may procure it for themselves. For many people today, works of the mind are thus litde wandering souls which one acquires at a modest price; there is good old Montaigne's, dear La Fontaine's, and that of Jean-Jacques and of Jean-Paul and of delicious Ge? rard. What is called literary art is the sum of the treatments which make them inoffensive. Tanned, refined, chemically treated, they pro- vide their acquirers with the opportunity of devoting some moments of a life completely turned outwards to the culti- vation of subjectivity. Custom guarantees it to be without risk. Montaigne's scepticism? Who can take it seriously since the author of the Essays got frightened when the plague ravaged Bordeaux? Or Rousseau's humanitarianism, since 'Jean-Jacques' put his children into an orphanage? And the strange revelations of Sylvie, since Ge? rard de Nerval was mad? At the very most, the professional critic will set up infernal dialogues between them and will inform us that French thought is a perpetual colloquy between Pascal and Montaigne. In so doing he has no intention of making Pascal and Montaigne more alive, but of making Malraux and Gide more dead. Finally, when the internal contradic- tions of the life and the work have made both of them use- less, when the message, in its imponderable depth, has taught us these capital truths, 'that man is neither good nor bad', 'that there is a great deal of suffering in human life', 'that genius is only great patience', this dismal bungling will have achieved its ultimate purpose, and the reader, as
he lays down the book, will be able to cry out with a tranquil soul, 'All this is only literature. '
But since, for us, writing is an enterprise; since writers are alive before being dead; since we think that we must try to be as right as we can in our books; and since, even if afterwards the centuries show us to be in the wrong, this is no reason why they should prove us wrong in advance; since we think that the writer should commit himself completely in his works, and not in an abjecdy passive ro^le by putting forward his vices, his misfortunes, and his
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weaknesses, but as a resolute will and as a choice, as this total enterprise of living that each one of us is, it is then proper that we take up this problem at its beginning and that we, in our turn, ask ourselves: 'Why does one write? '
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EACH has his reasons: for one, art is aflight;for another a means of conquering. But one canfleeinto a hermit- age, into madness, into death. One can conquer by arms. Why does it have to be writings why does one have to manage one's escapes and conquests by writing! Because, behind the various aims of authors, there is a deeper and more immediate choice which is common to all of us. We shall try to elucidate this choice, and we shall see whether it is not in the name of this very choice of writing that the self-commitment of writers must be required.
Each of our perceptions is accompanied by the con- sciousness that human reality is a 'revealer', that is, it is through human reality that 'there is' being, or, to put it differently, that man is the means by which things are mani- fested. It is our presence in the world which multiplies relations. It is we who set up a relationship between this tree and that bit of sky. Thanks to us, that star which has been dead for millennia, that quarter moon, and that dark river are disclosed in the unity of a landscape. It is the speed of our car and our aeroplane which organizes the great masses of the earth. With each of our acts, the world reveals to us a new face. But, if we know that we are directors of being, we also know that we are not its producers. If we turn away from this landscape, it will sink back into its dark permanence. At least, it will sink back; there is no one mad enough to think that it is going to be annihilated. It is
we who shall be annihilated, and the earth will remain in its lethargy until another consciousness comes along to awaken it. Thus, to our inner certainty of being 'revealers* is added that of being inessential in relation to the thing revealed.
One of the chief motives of artistic creation is certainly
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the need of feeling that we are essential in relationship to the world. If I fix on canvas or in writing a certain aspect of the fields or the sea or a look on someone's face which I have disclosed, I am conscious of having produced them by condensing relationships, by introducing order where there was none, by imposing the unity of mind on the diversity of things. That is, I feel myself essential in relation to my creation. But this time it is the created object which escapes me; I cannot reveal and produce at the same time. The creation becomes inessential in relation to the creative activity. First of all, even if it appears finished to others, the created object always seems to us in a state of suspension; we can always change this line, that shade, that word. Thus, it never forces itself. A novice painter asked his teacher, 'When should I consider my painting finished? ' And the teacher answered, 'When you can look at it in amazement and say to yourself "Vm the one who did tbat\" '
Which amounts to saying 'never*. For that would be virtually to consider one's work with someone else's eyes and to reveal what one has created. But it is self-evident that we are proportionally less conscious of the thing produced and more conscious of our productive activity. When it is a matter of pottery or carpentry, we work according to traditional patterns, with tools whose usage is codified; it is Heidegger's famous 'they' who are working with our hands. In this case, the result can seem to us sufficiently strange to preserve its objectivity in our eyes. But if we ourselves produce the rules of production, the measures, the criteria, and if our creative drive comes from the very depths of our heart, then we never find anything but ourselves in our work. It is we who have invented the laws by which we judge it. It is our history, our love, our gaiety that we recognize in it. Even if we should look at it without touching it any further, we never receive from it that gaiety of love. We put them into it. The results which we have obtained on canvas or paper never seem to us objective. We are too familiar with the processes of which they are the
? 50 I What Is Literature?
effects. These processes remain a subjective discovery; they are ourselves, our inspiration, our trick, and when we seek to perceive our work, we create it again, we repeat mentally the operations which produced it; each of its aspects appears as a result. Thus, in the perception, the object is given as the essential thing and the subject as the inessential. The latter seeks essentiality in the creation and obtains it, but then it is the object which becomes the inessential.
This dialectic is nowhere more apparent than in the art of writing, for the literary object is a peculiar top which exists only in movement. T o make it come into view a con- crete act called reading is necessary, and it lasts only as long as this act can last. Beyond that, there are only black marks on paper. Now, the writer cannot read what he writes, whereas the shoemaker can put on the shoes he has just made if they are his size, and the architect can live in the house he has built. In reading, one foresees; one waits. One foresees the end of the sentence, the following sen- tence, the next page. One waits for them to confirm or dis- appoint one's foresights. The reading is composed of a host of hypotheses, of dreams followed by awakenings, of hopes and deceptions. Readers are always ahead of the sentence they are reading in a merely probable future which partly collapses and partly comes together in proportion as they progress, which withdraws from one page to the next and forms the moving horizon of the literary object. With- out waiting, without a future, without ignorance, there is no objectivity.
Now the operation of writing involves an implicit quasi- reading which makes real reading impossible. When the words form under his pen, the author doubdess sees them, but he does not see them as the reader does, since he knows them before writing them down. The function of his gaze is not to reveal, by brushing against them, the sleeping words which are waiting to be read, but to control the sketching of the signs. In short, it is a purely regulating mission, and the view before him reveals nothing except for slight slips of the pen. The writer neither foresees nor
? Why Write? \ 51
conjectures; he projects. It often happens that he awaits, as they say, the inspiration. But one does not wait for oneself the way one waits for others. If he hesitates, he knows that the future is not made, that he himself is going to make it, and if he still does not know what is going to happen to his hero, that simply means that he has not thought about it, that he has not decided upon anything. The future is then a blank page, whereas the future of the reader is two hundred pages filled with words which separate him from the end. Thus, the writer meets everywhere only his knowledge, his will, his plans, in short, himself. He touches only his own subjectivity; the object he creates is out of reach; he does not create it for himself. If he re-reads himself, it is already too late. The sentence will never quite be a thing in his eyes. He goes to the very limits of the subjective but without crossing it. He appreciates the effect of a touch, of an epi- gram, of a well-placed adjective, but it is the effect they will have on others. He can judge it, not feel it. Proust never discovered the homosexuality of Charlus, since he had decided upon it even before starting on his book. And if a day comes when the book takes on for its author a sem- blance of objectivity, it is because years have passed, because he has forgotten it, because its spirit is quite foreign to him, and doubdess he is no longer capable of writing it. This was the case with Rousseau when he re-read the Social Contract at the end of his life.
Thus, it is not true that one writes for oneself. That would be the worst blow. In projecting one's emotions on paper, one barely manages to give them a languid extension. The creative act is only an incomplete and abstract moment in the production of a work. If the author existed alone he would be able to write as much as he liked; the work as object would never see the light of day and he would either have to put down his pen or despair. But the operation of writing implies that of reading as its dialectical correlative and these two connected acts necessitate two distinct agents. It is the joint effort of author and reader which brings upon
the scene that concrete and imaginary object which is the
? 52 I What Is Literature?
work of the mind. There is no art except for and by others.
Reading seems, in fact, to be the synthesis of perception and creation. 6 It posits the essentiality of both the subject and the object. The object is essential because it is strictly transcendent, because it imposes its own structures, and because one must wait for it and observe it; but the subject is also essential because it is required not only to disclose the object (that is, to make it possible for there to be an object) but also so that this object might exist absolutely (that is, to produce it). In a word, the reader is conscious of disclosing in creating, of creating by disclosing. In reality, it is not necessary to believe that reading is a mechanical operation and that signs make an impression upon him as light does on a photographic plate. If he is inattentive, tired, stupid, or thoughtless, most of the relations will escape him. The object will never 'catch' with him (in the sense in which we say that fire 'catches' or 'doesn't catch'). He will draw some phrases out of the shadow, but they will seem to have appeared at random.