Posted in Samuel Beckett

Beckett and Philosophy

The theme of Beckett and philosophy can be approached in yet another way. Besides philosophers influencing Beckett, Beckett has also interested – even mesmerised – contemporary philosophers and critics, from Sartre, Lukacs, and Theodor Adorno, to Julia Kristeva, Hélène Cixous, Alain Badiou, Gilles Deleuze, George Steiner,Georges Bataille, Maurice Blanchot, Wolfgang Iser, Slavoj Zizek, and many others. They have all been attracted to Beckett’s relentless vision of the world and our human place in it.They have sought to reflect on Beckett’s meaning from quite divergent points of view, seeking to recruit Beckett to one cause or other: from modernism to postmodernism, from structuralism to deconstruction.

Sartre, himself the author of existential plays such as Huis Clos (1946) saw himself as engaged with his fellow dramatist Beckett in a common cause of producing a drama that ‘decentralised the subject’. The Hungarian Marxist critic George Lukacs saw the Beckett’s work as exemplifying capitalist decadence and abstract bourgeois individualism. The German Jewish philosopher and critical theorist Theodor Adorno, however, strongly disagreed with Lukacs. Endgame in particular had a very powerful impact on Adorno, who saw in Beckett a kind of ‘organised meaninglessness’. For him, Beckett exposes the bankruptcy of philosophy ‘as the dreamlike dross of the experiential world and the poetic process shows itself as worn out.’ Beckett identifies the tedium of spirit of our late age.

Dermot Moran (2006) “Beckett and Philosophy”, in Christopher Murray (ed.), Samuel Beckett – One Hundred Years (Dublin: New Island Press), pp. 93–110. Quote from pp. 100-101.

Posted in Post 1922: Contemporary

Persistent Hallucination

Descartes was a recitalist, or formulist, of what he took, often mistakenly, to be true knowledge. He himself established nothing new, nor even a system of pursuing knowledge that was novel. You are fond of quoting his Cogito Ergo Sum. Read my works. He stole that. […] Descartes spent far too much time in bed subject to the persistent hallucination that he was thinking. You are not free from a similar disorder.

St Augustine to de Selby, on Descartes.
Flann O’Brien (1964) The Dalkey Archive, chapter 4.

And by the way, what “St Augustine” says is perfectly true.

Posted in Iris Murdoch

Being a woman

I think being a woman is like being Irish... Everyone says you're important and nice, but you take second place all the same - Iris Murdoch

Iris Murdoch (2008/1965) “The Red and the Green”, Random House, p. 36.

Continue reading “Being a woman”

Posted in A. A. Luce George Berkeley

Ideas about Berkeley

Berkeley, in his lifetime, was regarded as a disciple of Malebranche. Subsequently he came to be regarded as a Lockian. The new opinion was a natural growth. In the course of time British acquaintance with Malebranche sank, and the fame of Berkeley rose. National sentiment adopted him as the English philosopher in succession to Locke. It may therefore be in place here to mention the danger of over-estimating the degree to which the young Berkeley was anglicized.

There are two national sentiments to be considered, and to hold the balance is not easy. To speak of him, without qualification, as an English philosopher cannot be right. Leslie Stephen’s statement ‘Berkeley always considered himself an Englishman’, is misleading, if not mistaken. Berkeley was born and bred in Ireland. His education was entirely Irish. He speaks of himself as an Irishman several times in the Commonplace Book. Newton to him was ‘a philosopher of a neighbouring nation’. As with many his sentiments were necessarily mixed and his loyalties divided. But credit must go where it is due. Berkeley’s system in so far as it forms part of the heritage of international philosophy was complete before he set foot in England, and in England he wrote little or no philosophy.

The changing views of Berkeley’s influences and nationality. From A. A. Luce (1934) Berkeley and Malebranche, Oxford University Press, pp. 10-11. (archive.org)

Posted in Post 1922: Contemporary

Liberty, Control, Meaning

[Liberty is] the power that is in man to assume control of his existence, to give it a deliberate meaning, and to become fully engaged with it.

Edwin Rabbitte (1959) “Liberty, Personality, Morality”, Philosophical Studies, vol. 9, pp. 36-48. Quote from p. 43.

Posted in Iris Murdoch

Philosophy’s Two-Way Movement

There is a two-way movement in philosophy, a movement towards the building of elaborate theories, and a move back again towards the consideration of simple and obvious facts. McTaggart says that time is unreal. Moore replies that he has just had his breakfast. Both these aspects of philosophy are necessary to it.

Iris Murdoch, “The Idea of Perfection”, in The Sovereignty of Good (Routledge Classics, p. 1)

Posted in William Desmond

Reading Hegel

I think many read Hegel much too innocently – this is especially true of those who want to make religious use of him. He is far more dialectically slippery and equivocal than they seem to realize or want to grant. That said, he is an essential thinker with whom one must come to terms. I’m afraid many of those who think they are beyond Hegel and dialectic are not quite where they claim to be. That is another reason why a recuperation of dialectic, both in its Hegelian and non-Hegelian forms is a continuing task. Dialectic is not univocal.

Does Hegel represent the end of metaphysics? No. Does Hegel stand for the consummation of the philosophical tradition? No. Does Hegel bring about the completion of dialectical thinking? No. Many anti-Hegelians answer yes to the above questions. I say no and engage the metaphysical tradition and dialectic differently.

[…] The reason I continue to teach Hegel is because the struggle with Hegel is worth it philosophically. I do see green readers fall under his bewitchment. I try to offer some philosophical inoculations against false conceptual enchantments. But what can one do when someone is infatuated? The spell will run its course. Or do we need to develop a need area of expertise for treating conceptual possession: philosophical exorcism?

Radical Orthodoxy: Between God and Metaphysics: An Interview with William Desmond

Posted in C. S. Lewis

Friendship is Unnecessary

I have no duty to be anyone’s Friend and no man in the world has a duty to be mine. No claims, no shadow of necessity. Friendship is unnecessary, like philosophy, like art, like the universe itself… It has no survival value; rather it is one of those things which gave value to survival.”

C. S. Lewis, The Four Loves, p. 103.

Posted in MOC Drury

Saving Science from Pseudo-facts

Every scientific hypothesis is a transitory and to some extent arbitrary affair. It must never be allowed to solidify into a pseudo-fact. But why not? What harm is done? So it is time we got back to Justinian and the question Macaulay puts into his mouth. ‘What profitable truth has philosophy taught us that we should not equally have known without it? What has it taught us to do which we could not have equally done without it?’

I would like to think that Isidore replied in the true spirit of Socrates. Good sir, you mistake our purpose. We add nothing to the sum total of human cleverness and skill. Our function is otherwise. When the Delphic oracle told our father founder that he was the wisest man in Athens, he understood this to mean that he alone knew how little he understood. That still remains our function in society. To insist that people say only just as much as they really know; that when, as happens in every generation, new advances in knowledge are made, they are not taken to be more important than they really are. “

Quoted from The Danger of Words by Maurice O’Connor Drury. In this section, “Hypotheses and Philosophy”, Drury explores what he thinks the function of philosophy is and how it and science are necessary to each other.

Posted in Richard Kearney

The God Who May Be

So when Stephen Daedalus says at the beginning of Ulysses, ‘What’s God? A cry in the street,’ he’s right. God is present in the cry in the street. That, it seems to me, is the radical nature of Christ’s message. I think it’s already there, by the way, in the burning bush, in Exodus 3:15, in the Song of Songs, and in certain other texts. But Christianity to me is a very important narrative and story and testimony by Jesus Christ to this fundamental message that the divine cannot be locked up as a thing. And if it is, it leads to war, and then atheism is not only desirable, it’s necessary to rid the world of that religious triumphalism and fundamentalism and self-righteousness, which to this day is still the cause, I believe, of most of our wars.

Richard Kearney on The God Who May Be. From the transcript: ‘The God Who May Be: Richard Kearney on Narrative, Imagination and God,’ IDEAS, ed. David Cayley (CBC Radio).

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