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Strange people circulate in this valley: literary agents awaiting my new novel, for which they have already collected advances from publishers all over the world; advertising agents who want my characters to wear certain articles of clothing and drink certain fruit juices; electronic technicians who insist on finishing my unfinished novels with a computer. I try to go out as little as possible; I avoid the village; if I want to take a walk, I choose the mountain trails.
how is he SO FUNNY omg
A girl came to see me who is writing a thesis on my novels for a very important university seminar in literary studies. I see that my work serves her perfectly to demonstrate her theories, and this is certainly a positive fact— for the novels or for the theories, I do not know which. From her very detailed talk, I got the idea of a piece of work being seriously pursued, but my books seen through her eyes prove unrecognizable to me. I am sure this Lotaria (that is her name) has read them conscientiously, but I believe she has read them only to find in them what she was already convinced of before reading them.
I tried to say this to her. She retorted, a bit irritated: "Why? Would you want me to read in your books only what you're convinced of?"
I answered her: "That isn't it. I expect readers to read in my books something I didn't know, but I can expect it only from those who expect to read something they didn't know."
(Luckily I can watch with my spyglass that other woman reading and convince myself that not all readers are like this Lotaria. )
Passing again beneath the ginkgo, I said to Mr. Okeda that in the contemplation of the shower of leaves the fundamental thing was not so much the perception of each of the leaves as of the distance between one leaf and another, the empty air that separated them. What I seemed to have understood was this: an absence of sensations over a broad part of the perceptive field is the condition necessary for our sensitivity to concentrate locally and temporally, just as in music a basic silence is necessary so that the notes will stand out against it.
"For this woman," Arkadian Porphyrich continues, seeing how intently you are drinking in his words, "reading means stripping herself of every purpose, every foregone conclusion, to be ready to catch a voice that makes itself heard when you least expect it, a voice that comes from an unknown source, from somewhere beyond the book, beyond the author, beyond the conventions of writing: from the unsaid, from what the world has not yet said of itself and does not yet have the words to say. As for him, he wanted, on the contrary, to show her that behind the written page is the void: the world exists only as artifice, pretense, misunderstanding, falsehood. [...]"
[...] Any period to which its own past has become as questionable as it has to us must eventually come up against the phenomenon of language, for in it the past is contained ineradicably, thwarting all attempts to get rid of it once and for all. The Greek polis will continue to exist at the bottom of our political existence…for as long as we use the word “politics.” This is what the semanticists, who with good reason attack language as the one bulwark behind which the past hides—its confusion, as they say—fail to understand. They are absolutely right: in the final analysis all problems are linguistic problems; they simply do not know the implications of what they are saying.
[...] it is not the highest praise of a translation, particularly in the age of its origin, to say that it reads as if it had originally been written in that language. Rather, the significance of fidelity as ensured by literalness is that the work reflects the great longing for linguistic complementation. A real translation is transparent; it does not cover the original, does not block its light, but allows the pure language, as though reinforced by its own medium, to shine upon the original all the more fully. This may be achieved, above all, by a literal rendering of the syntax which proves words rather than sentences to be the primary element of the translator. For if the sentence is the 'wall before the language of the original, literalness is the arcade.
pretty
[...] never has experience been contradicted more thoroughly than strategic experience by tactical warfare, economic experience by inflation, bodily experience by mechanical warfare, moral experience by those in power. A generation that had gone to school on a horse-drawn streetcar now stood under the open sky in a countryside in which nothing remained unchanged but the clouds, and beneath these clouds, in a field of force of destructive torrents and explosions, was the tiny, fragile human body.
wow
[...] The word "unfolding" has a double meaning. A bud unfolds into a blossom, but the boat which one teaches children to make by folding paper unfolds into a flat sheet of paper. This second kind of "unfolding" is really appropriate to the parable; it is the reader's pleasure to smooth it out so that he has the meaning on the palm of his hand. Kafka's parables, however, unfold in the first sense, the way a bud turns into a blossom. That is why their effect resembles poetry. This does not mean that his prose pieces belong entirely in the tradition of Western prose forms; they have, rather, a similar relationship to doctrine as the Haggadah does to the Halakah. They are not parables, and yet they do not want to be taken at their face value; they lend themselves to quotation and can be told for purposes of clarification. [...]
[...] For just as K. lives in the village on Castle Hill, modern man lives in his body; the body slips away from him, is hostile toward him. It may happen that a man wakes up one day and finds himself transformed into vermin. Exile-his exile-has gained control over him. The air of this village blows about Kafka, and that is why he was not tempted to found a religion. The pigsty which houses the country doctor's horses; the stuffy back room in which Klamm, a cigar in his mouth, sits over a glass of beer; the manor gate, to knock against which brings ruin-all these are part of this village. The air in this village is not free of all the abortive and overripe elements that form such a putrid mixture. This is the air that Kafka had to breathe all his life. He was neither mantic nor the rounder of a religion. How was he able to survive in this air?
The man who wrote these pieces was no flaneur. They embody, in ironic form, the same experiences which Baudelaire put into this sentence, without any trimmings and in passing: "Perdu dans ce vila in monde, coudoye par les fouIes, je suis comme un homme lasse don't l'oeil ne voit en arriere, dans les annees profondes, que desabusement et rtmertume, et, devant lui, qu'un orage aU rien de neuf n'est contenu, ni enseignement ni douleur." [...]
"Lost in this mean world, jostled by the crowd, I am like a weary man
whose eye, looking backwards, into the depth of the years, sees nothing but
disillusion and bitterness, and before him nothing but a tempest which contains nothing new, neither instruction nor pain."
wow