Abstract
Samuel Beckett’s late prose work Worstward Ho draws attention to the fact of its own coming into being as a literary text and thus raises questions about the origin of the literary utterance, the limitations of literary fiction’s ability to predicate, and the authority according to which meaning is derived from literature. The study of Worstward Ho calls for an “apophatic criticism” to match the negations and reductions of the text itself, which already performs a kind of self-criticism—to the extent that Worstward Ho can be said to be “about” anything, it is about the impossibility of its own having been written. In this sense, Beckett’s work proves useful in analyzing similar questions as they pertain to other special uses of language, particularly in the philosophical discourse around ineffability and constating the divine. Acknowledging the availability of Beckett’s prose as a resource for investigating questions of the subject and its relation to language and experience, this essay nevertheless focuses on the way Beckett’s prose thematizes issues of speech, writing, and interpretation in and from within specifically literary modalities, arguing, finally, that Beckett’s writing suggests the constitutive impossibility of literary representation as anything other than self-representation. Emerging from such a reading is a sense not of the text’s final or complete meaning, but rather an experience of play, both in the sense of the ludic and in the sense of literary meaning’s inherent fluidity and dynamism.
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Notes
- 1.
See, for example, Locatelli 1990.
- 2.
Wayne Booth’s still apposite The Rhetoric of Fiction (1983) occupies itself throughout with this problematic relationship of an implied and actual author to the text and to its readers.
- 3.
This mode of textual/authorial co-authorization is common to literary biography. See, for example, Knowlson 1996.
- 4.
See Locatelli 1990 for a useful understanding of this shift in Beckett’s prose style, which Locatelli dates at the late 1960s and early 1970s, around the time he was awarded the Nobel Prize.
- 5.
The bracketed reference to Derrida’s French appears in David Allison’s translation. In French, the verb différer denotes both “to differ” and “to defer.” Derrida invented the noun différance, which I will render in its French form, to capture the sense both of difference and deferral.
- 6.
By virtue of this analogy, then, I have found it useful to rely on Derrida’s terminology and insights to name and describe what I see to be taking place in Worstward Ho without, however, wishing to suggest that the reading I am proposing/engaging in would be impossible without the philosophical framework deconstruction provides. In other words, I want to make clear that Derrida’s work does not authorize, but nevertheless does support this reading and these investigations into literary language carried out by Beckett’s writing.
- 7.
It is worth noting, in passing, that William Faulkner’s novel As I Lay Dying (1930) similarly disports with several interlocking first-person narratives. However, without arguing the point in detail, I would suggest that Faulkner’s experimentation with voice, point-of-view, and narrative reliability precisely ask readers to consider the problem of fictional narration as such in ways that Patchett’s novel does not.
- 8.
See Kopf’s contribution, chapter 8 of the present volume.
- 9.
On this last, mystical discourse, and its relation to the problem of language as a medium for expression, see McGinn 2001, especially pp. 131–147.
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Owens, C.N. (2017). The Sayings and Missayings of Samuel Beckett: Literature, Writing, and Method. In: Knepper, T., Kalmanson, L. (eds) Ineffability: An Exercise in Comparative Philosophy of Religion. Comparative Philosophy of Religion, vol 1. Springer, Cham. https://doi.org/10.1007/978-3-319-64165-2_11
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