Tag Archives: Raymond Carver

Give It Up?

I was finishing draft five or six of a novel and wondering how many times more I would go through and make changes, when I realized I had best give it up or I might still be working on it when death does us part.

Raymond Carver commented that we know we should quit working on a story when we find ourselves going back and inserting the commas we removed last go through. But he was a short story writer, whom I believe never fulfilled his intention of writing a novel.

Once Dashiell Hammett got mixed up, through Lillian Hellman, with the “literary” set, he spent many years on a novel he never finished, though the part he wrote is mighty well-honed.

I have a friend, the wife of an English professor, who wrote a novel about Sigmund Freud and an “hysterical” patient. During the very early 1980s, she completed a compelling and finely crafted draft. She was ready to submit to agents, but changed her mind when an idea for revision came. The last time I checked, a couple years ago, she was still revising and had still submitted it to no one.

When Alan Russell and I team up for book tours, he tells about the short story I once began and didn’t stop writing until 1500 pages later. But that’s only part of the truth, which is that I have cut and reformed and made those pages into a trilogy, then condensed them into one novel, then expanded again. Though I’ve been working on the project for slightly over half my life, I’m still determined to finish it to my satisfaction.

And there’s the answer for which I’ve been groping. When I’m satisfied, I will give it up.

For now, I will submit this blog post and get back to revising a novel.

 

www.kenkuhlken.net

Get Real

If Soren Kierkegaard wrote the truth, all we need do to overcome melancholy is get real. The catch is, getting real can be an arduous chore, which amounts to vanquishing despair.

Kierkegaard taught that we all are inflicted with despair, a disease far more dangerous than depression or melancholy. And he concluded that both the cause and the result of despair is the alienation of our selves from the infinite.

Each of us was created in human form to be an integrated self, aware of and relating in harmony with both the finite and the infinite.

The finite is necessity, the senses, and the mind as it deals with the superficial, both concrete and abstract. Mathematical equations or the most engaging philosophical or poetic inquiry can be no less finite than a cupcake.

The infinite is God, freedom, and beauty as the manifestation of love and truth.

The self is the result of a synthesis of the finite and the infinite that takes place within us, a conscious unity only accomplished in relationship to God. As long as the self rebuffs or ignores God, it is not itself. And the conscious or unconscious recognition of not being oneself is the substance of despair.

The recognition of our despair should lead us to seek the infinite and finally surrender to its pull and so experience our absolute dependence upon God. But timidity, defiance, or attachment to the familiar allows the finite to hold us captive.

Kierkegaard identifies three categories of despair. In this reflection I’ll introduce the despair of finitude, which “consists in ascribing infinite value to the trivial and temporal.” The person inflicted with this strain of despair considers the stuff of the finite world as supremely valuable. Preachers often call this form of despair idolatry.

The illusion that finite treasures, pleasures, and challenges give life meaning dissuades this person from believing in himself. He calculates that acting in his unique way, rather than in the same manner as the ones by whom he is surrounded, would risk the disapproval of the others. As a result, he might lose all the finite rewards social and public acceptance promise. So he either chooses not to risk being himself or declines to look deeply enough to realize the existence of a potential self beneath the surface.

In Kierkegaard’s vision, these people have “pawned themselves to the world.” They may amass wealth, succeed in careers, prudently calculate social, financial, or political advantages and even be honored by history. Yet they are at best copies of what they admire in others or find that others admire. They have no real self.

In “The Father”, a remarkable short story by Raymond Carver, a mother and daughters are gathered in the kitchen observing the family’s new baby. They offer opinions until one girl says, “He looks like Daddy.”

“But who does Daddy look like?” a sister asks.

The youngest sister answers, “Daddy doesn’t look like anybody.”

They all turn and stare at the father in horror.

I wonder, what more appropriate cause for despair, depression, or melancholy than the recognition, conscious or unconscious, that I am nobody? Literally nobody. The knowledge that I, as a unique being, do not exist.