No More Learning

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
? What Is Writing? \ 45
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? '
47
? Why Write?
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
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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
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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
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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. If he is at his best, he will project beyond the words a synthetic form, each phrase of which will be no more than a partial function: the 'theme', the 'subject', or the 'meaning'. Thus, from the very beginning, the meaning is no longer contained in the words, since it is he, on the contrary, who allows the significance of each of them to be understood; and the literary object, though realized through language, is never
given in language. On the contrary, it is by nature a silence and an opponent of the word. In addition, the hundred thousand words aligned in a book can be read one by one so that the meaning of the work does not emerge. Nothing is accomplished if the reader does not put himself from the very beginning and almost without a guide at the height of this silence; if, in short, he does not invent it and does not then place there, and hold on to, the words and sentences which he awakens. And if I am told that it would be more fitting to call this operation a re-invention or a discovery, I shall answer that, first, such a re-invention
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would be as new and as original an act as thefirstinvention. And, especially, when an object has never existed before, there can be no question of re-inventing it or discovering it. For if the silence about which I am speaking is really the goal at which the author is aiming, he has, at least, never been familiar with it; his silence is subjective and anterior to language. It is the absence of words, the undifferentiated and lived silence of inspiration, which the word will then particularize, whereas the silence produced by the reader is an object. And at the very interior of this object there are more silences--which the author does not mention. It is a question of silences which are so particular that they could not retain any meaning outside the object which the reading causes to appear. However, it is these which give it its density and its particular face.
To say that they are unexpressed is hardly the word; for they are precisely the inexpressible. And that is why one does not come upon them at any definite moment in the reading; they are everywhere and nowhere. The quality of the marvellous in Le Grand Meaulnes, the grandioseness of Armance, the degree of realism and truth of Kafka's mythology, these are never given. The reader must invent them all in a continual exceeding of the written thing. To be sure, the author guides him, but all he does is guide him. The landmarks he sets up are separated by the void. The reader must unite them; he must go beyond them. In short, reading is directed creation.
On the one hand, the literary object has no other sub- stance than the reader's subjectivity; Raskolnikov's waiting is my waiting which I lend him. Without this impatience of the reader he would remain only a collection of signs. His hatred of the police magistrate who questions him is my hatred which has been solicited and wheedled out of me by signs, and the police magistrate himself would not exist without the hatred I have for him via Raskolnikov. That is what animates him, it is his very flesh.
But on the other hand, the words are there like traps to arouse our feelings and to reflect them towards us. Each
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word is a path of transcendence; it shapes our feelings, names them, and attributes them to an imaginary personage who takes it upon himself to live them for us and who has no other substance than these borrowed passions; he confers objects, perspectives, and a horizon upon them.
Thus, for the reader, all is to do and all is already done; the work exists only at the exact level of his capacities; while he reads and creates, he knows that he can always go further in his reading, can always create more profoundly, and thus the work seems to him as inexhaustible and opaque as things. We would readily reconcile that 'rational intuition' which Kant reserved to divine Reason with this absolute production of qualities, which, to the extent that they emanate from our subjectivity, congeal before our eyes into impenetrable objectivities.
Since the creation can find its fulfilment only in reading, since the artist must entrust to another the job of carrying out what he has begun, since it is only through the con- sciousness of the reader that he can regard himself as essential to his work, all literary work is an appeal. To write is to make an appeal to the reader that he lead into objective existence the revelation which I have undertaken by means of language. And if it should be asked to what the writer is appealing, the answer is simple. As the suffi- cient reason for the appearance of the aesthetic object is never found either in the book (where we find merely solicitations to produce the object) or in the author's mind, and as his subjectivity, which he cannot get away from, cannot give a reason for the act of leading into objectivity, the appearance of the work of art is a new event which cannot be explained by anterior data. And since this directed creation is an absolute beginning, it is therefore brought about by the freedom of the reader, and by what is purest in that freedom. Thus, the writer appeals to the reader's freedom to collaborate in the production of his work.
It will doubtless be said that all tools address themselves to our freedom since they are the instruments of a possible
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action, and that the work of art is not unique in that. And it is true that the tool is the congealed outline of an opera- tion. But it remains on the level of the hypothetical impera- tive. I may use a hammer to nail up a case or to hit my neighbour over the head.
In so far as I consider it in itself, it is not an appeal to my freedom; it does not put me face to face with it; rather, it aims at using it by substituting a set succession of traditional procedures for the free inven- tion of means. The book does not serve my freedom; it requires it. Indeed, one cannot address oneself to freedom as such by means of constraint, fascination, or entreaties. There is only one way of attaining it: first, by recognizing it, then, by having confidence in it, and finally, by requiring of it an act, an act in its own name--that is, in the name of the confidence that one brings to it.
Thus, the book is not, like the tool, a means for any end whatever; the end to which it offers itself is the reader's freedom. And the Kantian expression 'finality without end* seems to me quite inappropriate for designating the work of art. In fact, it implies that the aesthetic object presents only the appearance of a finality and is limited to soliciting the free and ordered play of the imagination. It forgets that the imagination of the spectator has not only a regulating func- tion, but a constitutive one. It does not play; it is called upon to recompose the beautiful object beyond the traces left by the artist. The imagination cannot revel in itself any more than can the other functions of the mind; it is always on the outside, always engaged in an enterprise. There would be finality without end if some object offered such a well-arranged composition that it would lead us to sup- pose that it has an end even though we cannot ascribe one to it. By defining the beautiful in this way one can--and this is Kant's aim--liken the beauty of art to natural beauty, since a flower, for example, presents so much symmetry, such harmonious colours, and such regular curves, that one is immediately tempted to seek afinalistexplanation for all these properties and to see them as just so many means at the disposal of an unknown end. But that is exacdy the
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error. The beauty of nature is in no way comparable to that of art. The work of art does not have an end; there we agree with Kant. But the reason is that it is an end. The Kantian formula does not account for the appeal which resounds at the basis of each painting, each statue, each book. Kant believes that the work of art first exists as fact and that it is then seen. Whereas it exists only if one looks at it and if it is first pure appeal, pure exigence to exist. It is not an instrument whose existence is manifest and whose end is undetermined. It presents itself as a task to be discharged; from the very beginning it places itself on the level of the categorical imperative. You are perfectly free to leave that book on the table. But if you open it, you assume responsibility for it. For freedom is experienced not in the enjoyment of free subjective functioning, but in a creative act required by an imperative. The absolute end, this imperative which is transcendent yet acquiesced in, which freedom itself adopts as its own, is what we call a value. The work of art is a value because it is an appeal.
If I appeal to my reader so that we may carry to a successful conclusion the enterprise which I have begun, it is self-evident that I consider him as a pure freedom, as an unconditioned activity; thus, in no case can I address myself to his passiveness, that is, try to affect him, to communicate to him, from the very first, emotions of fear, desire, or anger. There are, doubtless, authors who concern them- selves solely with arousing these emotions because they are foreseeable, manageable, and because they have at their disposal sure-fire means for provoking them. But it is also true that they are reproached for this kind of thing, as Euripides has been since antiquity because he had children appear on the stage. Freedom is alienated in the state of passion; it is abruptly engaged in partial enterprises; it loses sight of its task, which is to produce an absolute end. And the book is no longer anything but a means for feeding hate or desire. The writer should not seek to overwhelm; other- wise he is in contradiction with himself; if he wishes to make demands he must propose only the task to be fulfilled.
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Hence, the character of pure presentation which appears essential to the work of art. The reader must be able to make a certain aesthetic withdrawal. This is what Gautier foolishly confused with "art for art's sake' and the Par- nassians with the imperturbability of the artist. It is simply a matter of precaution, and Genet more justly calls it the author's politeness towards the reader. But that does not mean that the writer makes an appeal to some sort of abstract and conceptual freedom. One certainly creates the aesthetic object with feelings; if it is touching, it appears through our tears; if it is comic, it will be recognized by laughter. However, these feelings are of a particular kind. They have their origin in freedom; they are loaned. The belief which I accord the tale is freely assented to. It is a Passion, in the Christian sense of the word, that is, a free- dom which resolutely puts itself into a state of passiveness to obtain a certain transcendent effect by this sacrifice. The reader renders himself credulous; he descends into credulity which, though it ends by enclosing him like a dream, is at every moment conscious of being free. An effort is sometimes made to force the writer into this dilemma: 'Either one believes in your story, and it is intoler- able, or one does not believe in it, and it is ridiculous\ But the argument is absurd because the characteristic of aesthetic consciousness is to be a belief by means of com- mitment, by oath, a belief sustained by fidelity to one's self and to the author, a perpetually renewed choice to believe. I can awaken at every moment, and I know it; but I do not want to; reading is a free dream. So that all feelings which are exacted on the basis of this imaginary belief are like particular modulations of my freedom. Far from absorbing or masking it, they are so many different ways it has chosen to reveal itself to itself. Raskolnikov, as I have said, would only be a shadow, without the mixture of repulsion and friendship which I feel for him and which makes him live. But, by a reversal which is the characteristic of the imagin- ary object, it is not his behaviour which excites my indig- nation or esteem, but my indignation and esteem which
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give consistency and objectivity to his behaviour. Thus, the reader's feelings are never dominated by the object, and as no external reality can condition them, they have their permanent source in freedom; that is, they are all generous --for I call a feeling generous which has its origin and its end in freedom. Thus, reading is an exercise in generosity, and what the writer requires of the reader is not the applica- tion of an abstract freedom but the gift of his whole person, with his passions, his prepossessions, his sympathies, his sexual temperament, and his scale of values. Only this per- son will give himself generously; freedom goes through and through him and comes to transform the darkest masses of his sensibility. And just as activity has rendered itself passive in order for it better to create the object, conversely, passiveness becomes an act; the man who is reading has raised himself to the highest degree. That is why we see people who are known for their toughness shed tears at the recital of imaginary misfortunes; for the moment, they have become what they would have been if they had not spent their lives hiding their freedom from themselves.
Thus, the author writes in order to address himself to the freedom of readers, and he requires it in order to make his work exist. But he does not stop there; he also requires that they return this confidence which he has given them, that they recognize his creative freedom, and that they in turn solicit it by a symmetrical and inverse appeal. Here there appears the other dialectical paradox of reading; the more we experience our freedom, the more we recognize that of the other; the more he demands of us, the more we demand of him.
When I am enchanted with a landscape, I know very well that it is not I who create it, but I also know that without me the relations which are established before my eyes among the trees, the foliage, the earth, and the grass would not exist at all. I know that I can give no reason for the appearance offinalitywhich I discover in the assortment of hues and in the harmony of the forms and movements
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created by the wind. Yet, it exists; there it is before my eyes, and I can make something more out of what is already there. But even if I believe in God, I cannot establish any passage, unless it be purely verbal, between the divine, universal solicitude and the particular spectacle which I am considering. To say that He made the landscape in order to charm me or that He made me the kind of person who is pleased by it is to take a question for an answer. Is the marriage of this blue and that green deliberate? How can I know? The idea of a universal providence is no guarantee of any particular intention, especially in the case under con- sideration, since the green of the grass is explained by biological laws, specific constants, and geographical deter- minism, while the reason for the blue of the water is accounted for by the depth of the river, the nature of the soil and the swiftness of the current. The assorting of the shades, if it is willed, can only be something thrown into the bargain; it is the meeting of two causal series, that is to say, at first sight, a fact of chance. At best, the finality remains problematic. All the relations we establish remain hypo- theses; no end is proposed to us in the manner of an imper- ative, since none is expressly revealed as having been willed by a creator. Thus, our freedom is never called'forth by natural beauty. Or rather, there is an appearance of order in the whole which includes the foliage, the forms, and the move- ments, hence, the illusion of a calling forth which seems to solicit this freedom and which disappears immediately when one looks at it. Hardly have we begun to run our eyes over this arrangement, than the appeal disappears; we remain alone, free to tie one colour with another or with a third, to set up a relationship between the tree and the water, or between the tree and the sky, or between the tree, the water, and the sky. My freedom becomes caprice. To the extent that I establish new relationships, I remove myself further from the illusory objectivity which solicits me. I
muse about certain motifs which are vaguely outlined by the things; the natural reality is no longer anything but a pretext for musing. Or, in that case, because I have deeply
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regretted that this arrangement which was momentarily perceived was not offered to me by somebody and conse- quently is not real, the result is that I fix my dream, that I transpose it to canvas or in writing. Thus, I interpose myself between the finality without end which appears in the natural spectacles and the gaze of other men. I transmit it to them. It becomes human by this transmission. Art here is a ceremony of the gift, and the gift alone brings about the metamorphosis. It is something like the transmission of titles and powers in the matriarchate, where the mother does not possess the names but is the indispensable inter- mediary between uncle and nephew. Since I have captured this illusion in flight, since I lay it out for other men and have disentangled it and rethought it for them, they can consider it with confidence. It has become intentional. As for me, I remain, to be sure, at the border of the subjective and the objective without ever being able to contemplate the objective arrangement which I transmit.
The reader, on the contrary, progresses in security. However far he may go, the author has gone further. Whatever connections he may establish among the different parts of the book--among the chapters or the words--he has a guarantee, namely, that they have been expressly willed. As Descartes says, he can even pretend that there is a secret order among parts which seem to have no con- nection. The creator has preceded him along the way, and the most beautiful disorders are effects of art, that is, again order. Reading is induction, interpolation, extrapolation, and the basis of these activities rests on the reader's will, as for a long time it was believed that that of scientific induc- tion rested on the divine will. A gentle force accompanies us and supports us from the first page to the last. That does not mean that we fathom the artist's intentions easily. They constitute, as we have said, the object of conjectures, and there is an experience of the reader; but these conjectures are supported by the great certainty we have that the beauties which appear in the book are never accidental. In nature, the tree and the sky harmonize only by chance; if, on the
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contrary, in the novel, the protagonists find themselves in a certain tower, in a certain prison, if they stroll in a certain garden, it is a matter both of the restitution of independent causal series (the character had a certain state of mind which was due to a succession of psychological and social events;
on the other hand, he betook himself to a determined place and the layout of the city required him to cross a certain park) and of the expression of a deeperfinality,for the park came into existence only in order to harmonize with a certain state of mind, to express it by means of things or to put it into relief by a vivid contrast, and the state of mind itself was conceived in connection with the landscape. Here it is causality which is appearance and which might be called 'causality without cause', and it is the finality which is the profound reality. But if I can thus in all confidence put the order of ends under the order of causes, it is because by opening the book I am asserting that the object has its source in human freedom.
If I were to suspect the artist of having written out of passion and in passion, my confidence would immediately vanish, for it would serve no purpose to have supported the order of causes by the order of ends. The latter would be supported in its turn by a psychic causality and the work of art would end by re-entering the chain of determinism. Certainly I do not deny when I am reading that the author may be impassioned, nor even that he might have conceived the first plan of his work under the sway of passion. But his decision to write supposes that he withdraws some- what from his feelings, in short, that he has transformed his emotions into free emotions as I do mine while reading him, that is, that he is in an attitude of generosity.
Thus, reading is a pact of generosity between author and reader. Each one trusts the other; each one counts on the other, demands of the other as ftiuch as he demands of himself. For this confidence is itself generosity. Nothing can force the author to believe that his reader will use his freedom; nothing can force the reader to believe that the author has used his. Both of them make a free decision.
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There is then established a dialectical going-and-coming; when I read, I make demands; if my demands are met, what I am then reading provokes me to demand more of the author, which means to demand of the author that he demand more of me. And, vice versa, the author's demand is that I carry my demands to the highest pitch. Thus, my freedom, by revealing itself, reveals the freedom of the other.
It matters litde whether the aesthetic object is the product of 'realistic* art (or supposedly such) or 'formal' art. At any rate, the natural relations are inverted; that tree in the foreground of the Ce? zanne painting appears initially as the product of a causal chain. But the causality is an illusion; it will doubtless remain as a proposition as long as we look at the painting, but it will be supported by a deep finality; if the tree is placed in such a way it is because the rest of the painting requires that this form and those colours be placed in the foreground. Thus, through the phenomenal causality, our gaze attains finality as the deep structure of the object, and, beyond finality, it attains human freedom as its source and original basis. Vermeer's realism is carried so far that at first it might be thought to be photographic. But if one considers the splendour of his texture, the pink and velvety glory of his little brick walls, the blue thickness of a branch of woodbine, the glazed darkness of his vestibules, the orange-coloured flesh of his faces, which are as polished as the stone of holy-water basins, one suddenly feels, in the pleasure that he experiences, that the finality is not so much in the forms or colours as in his material imagination. It is the very substance and temper of the things which here give the forms their reason for being. With this realist we are perhaps closest to absolute creation, since it is in the very passiveness of the matter that we meet the unfathomable freedom of man.
The work is never limited to the painted, sculpted, or narrated object. Just as one perceives things only against the background of the world, so the objects represented by art appear against the background of the universe. In the
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background of Fabrice's adventures are the Italy of 1820, Austria, France, the sky and stars which the Abbe? Blanis consults, and finally the whole earth. If the painter presents us with a field or a vase of flowers, his paintings are windows that open onto the whole world. We follow the red path which is buried among the wheat much farther than Van Gogh has painted it, among other wheat fields, under other clouds, to the river which empties into the sea, and we extend to infinity, to the other end of the world, the deep finality which supports the existence of the field and the earth. So that, through the various objects which it produces or reproduces, the creative act aims at a total renewal of the world. Each painting, each book, is a recovery of the totality of being. Each of them presents this totality to the freedom of the spectator. For this is quite the final goal of art: to recover this world by giving it to be seen as it is, but as if it had its source in human freedom. But, since what the author creates takes on objective reality only in the eyes of the spectator, this recovery is consecrated by the ceremony of the spectacle--and particularly of reading. We are already in a better position to answer the question we raised a while ago: the writer chooses to appeal to the freedom of other men so that, by the reciprocal implications of their demands, they may re-adapt the totality of being to man and may again enclose the universe within man.
If we wish to go still further, we must bear in mind that the writer, like all other artists, aims at giving his reader a certain feeling that is customarily called aesthetic pleasure, and which I would very much rather call aesthetic joy, and that this feeling, when it appears, is a sign that the work is achieved. It is therefore fitting to examine it in the light of the preceding considerations. In effect, this joy, which is denied to the creator, in so far as he creates, becomes one with the aesthetic consciousness of the spectator, that is, in the case under consideration, of the reader. It is a com- plex feeling but one whose structures and condition are inseparable from one another. It is identical, at first, with the recognition of a transcendent and absolute end which,
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for a moment, suspends the utilitarian round of ends-means and means-ends,7 that is, of an appeal or, what amounts to the same thing, of a value. And the positional conscious- ness which I take of this value is necessarily accompanied by the non-positional consciousness of my freedom, since my freedom is manifested to itself by a transcendent ex- igency. The recognition of freedom by itself is joy, but this structure of non-thetical consciousness implies another: since, in effect, reading is creation, my freedom does not only appear to itself as pure autonomy but as creative activity, that is, it is not limited to giving itself its own law but perceives itself as being constitutive of the object. It is on this level that the phenomenon specifically is manifested, that is, a creation wherein the created object is given as
object to its creator. It is the sole case in which the creator gets any enjoyment out of the object he creates. And the word enjoyment which is applied to the positional con- sciousness of the work read indicates sufficiently that we are in the presence of an essential structure of aesthetic joy. This positional enjoyment is accompanied by the non- positional consciousness of being essential in relation to an object perceived as essential. I shall call this aspect of aesthetic consciousness the feeling of security; it is this which stamps the strongest aesthetic emotions with a sover- eign calm. It has its origin in the authentication of a strict harmony between subjectivity and objectivity. As, on the other hand, the aesthetic object is properly the world in so far as it is aimed at through the imaginary, aesthetic joy accompanies the positional consciousness that the world is a value, that is, a task proposed to human freedom. I shall call this the aesthetic modification of the human project, for, as usual, the world appears as the horizon of our situa- tion, as the infinite distance which separates us from our- selves, as the synthetic totality of the given, as the un- differentiated whole of obstacles and implements--but never as a demand addressed to our freedom. Thus, aesthetic joy proceeds to this level of the consciousness which I take of recovering and internalizing that which is non-ego par
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excellence, since I transform the given into an imperative and the fact into a value. The world is my task, that is, the essential and freely accepted function of my freedom is to make that unique and absolute object which is the universe come into being in an unconditioned movement. And, thirdly, the preceding structures imply a pact between human freedoms, for, on the one hand, reading is a con- fident and exacting recognition of the freedom of the writer, and, on the other hand, aesthetic pleasure, as it is itself experienced in the form of a value, involves an absolute exigence in regard to others; every man, in so far as he is a freedom, feels the same pleasure in reading the same work. Thus, all mankind is present in its highest free- dom; it sustains the being of a world which is both its world and the 'external* world. In aesthetic joy the posi- tional consciousness is an image-making consciousness of
the world in its totality both as being and having to be, both as totally ours and totally foreign, and the more ours as it is the more foreign. The non-positional consciousness really envelops the harmonious totality of human freedoms in so far as it makes the object of a universal confidence and exigency.
To write is thus both to disclose the world and to offer it as a task to the generosity of the reader. It is to have recourse to the consciousness of others in order to make one's self be recognized as essential to the totality of being; it is to wish to live this essentiality by means of interposed persons; but, on the other hand, as the real world isLJEr vealed only by action, as one can feel oneself in it only by exceeding it in order to change it, the novelist's universe would lack depth if it were not discovered in a movement to transcend it. It has often been observed that an object in a story does not derive its density of existence from the number and length of the descriptions devoted to it, but from the complexity of its connections with the different characters. The more often the characters handle it, take it up, and put it down, in short, go beyond it towards their own ends, the more real will it appear. Thus, of the world
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of the novel, that is, the totality of men and things, we may say that in order for it to offer its maximum density the disclosure-creation by which the reader discovers it must also be an imaginary participation in the action; in other words, the more disposed one is to change it, the more alive it will be. The error of realism has been to believe that the real reveals itself to contemplation, and that conse- quently one could draw an impartial picture of it. How could that be possible, since the very perception is partial, since by itself the naming is already a modification of the object? And how could the writer, who wants himself to
be essential to this universe, want to be essential to the injustice which this universe comprehends? Yet, he must be; but if he accepts being the creator of injustices, it is in
a movement which goes beyond them towards their abolition. As for me who read, if I create and keep alive an unjust world, I cannot help making myself responsible for
it. And the author's whole art is bent on obliging me to create what he discloses* therefore to compromise myself. So both of us bear the responsibility for the universe. And precisely because this universe is supported by the joint effort of our two freedoms, and because the author, with me
as medium, has attempted to integrate it into the human, it must appear truly in itself\ in its very marrow, as being shot through and through with a freedom which has taken human freedom as its end, and if it is not really the city of ends that it ought to be, it must at least be a stage along the way; in a word, it must be a becoming and it must always be considered and presented not as a crushing mass which weighs us down, but from the point of view of its going beyond towards that city of ends. However bad and hope- less the humanity which it paints may be, the work must have an air of generosity. Not, of course, that this generosity is to be expressed by means of edifying discourses and virtuous characters; it must not even be premeditated, and it is quite true that fine sentiments do not make fine books. But it must be the very warp and woof of the book, the stuff out of which the people and things are cut; whatever the
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subject, a sort of essential lightness must appear everywhere and remind us that the work is never a natural datum, but an exigence and a gift. And if I am given this world with its injustices, it is not so that I may contemplate them coldly, but that I may animate them with my indignation, that I may disclose them and create them with their nature as injustices, that is, as abuses to be suppressed. Thus, the writer's universe will only reveal itself in all its depth to the examination, the admiration, and the indignation of the reader; and the generous love is a promise to maintain, and the generous indignation is a promise to change, and the admiration a promise to imitate; although literature is one thing and morality a quite different one, at the heart of the aesthetic imperative we discern the moral imperative. For, since the one who writes recognizes, by the very fact that he takes the trouble to write, the freedom of his readers, and since the one who reads, by the mere fact of his opening the book, recognizes the freedom of the writer, the work
of art, from whichever side you approach it, is an act of confidence in the freedom of men. And since readers, like the author, recognize this freedom only to demand that it manifest itself, the work can be defined as an imaginary presentation of the world in so far as it demandshuman freedom. The result of which is that there is no 'gloomy literature', since, however dark may be the colours in which one paints the world, one paints it only so that free men may feel their freedom as they face it. Thus, there are only good and bad novels. The bad novel aims to please by flattering, whereas the good one is an exigence and an act of faith. But above all, the unique point of view from which the author can present the world to those freedoms whose concurrence he wishes to bring about is that of a world to be impregnated always with more freedom. It would be inconceivable that this unleashing of generosity provoked by the writer could be used to authorize an injustice, and that the reader could enjoy his freedom while reading a work
which approves or accepts or simply abstains from con- demning the subjection of man by man. One can imagine
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a good novel being written by an American negro even if hatred of the whites were spread all over it, because it is the freedom of his race that he demands through this hatred.