Abstract
The name of Arthur Adamov (1908-1970) was once linked very closely with those of Beckett and Ionesco, the three of them being considered the outstanding dramatists of the New Theatre, having, what is more, similar views of the world. As in most other cases of writers being grouped together by critics, the association holds good only in some respects. It is true that Adamov writes about the painfulness of living, consisting mainly of a seeming purposelessness and solitariness, which is partly due to the absence of effective communication between people, and is in that sense an ‘absurdist’ writer. His writing, however, shows him to be less deeply concerned than either Beckett or Ionesco with such ontological matters. While they probe the very essence of living and dying, he is more inclined to study man through the psychology of individuals, and in a social context. Moreover, while some of Adamov’s dramatic works are as melancholy in mood as Beckett’s, it would be difficult to describe them as ‘tragic’, in the sense we have applied that term to Beckett’s plays, because only rarely do they have the same deep seriousness, universality or hauntingly tragic poetry. In most cases, they reflect rather the personal tragedy of the playwright, and a possibly implicit, but secondary, view of the world which is tragic, in that any search for meaning, which he seems to glimpse and long for, leads to nothing more than apparent futility.
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Notes and References
See quotation from 84 (October, 1950), in P. Mélese, Arthur Adamov (Théâtre de tous les temps), (Paris: Seghers, 1973) p. 152.
Emphasizing this, E. Jacquart says that Adamov ‘is getting at the tragi-comic futility of life’. See Le Théâtre de dérision: Beckett, Ionesco, Adamov (Paris: Gallimard, 1974) p. 94.
Ibid., pp. 8–9.
See ibid., p. 14.
S. Freud, The Interpretation of Dreams, 4th edn. (London: George Allen and Unwin; New York: Macmillan, 1915). Freud describes as ‘typical’ the ‘so-called embarrassment of nakedness’. He says that he believes that the great majority of his readers will at some time have found themselves in this situation in a dream, and adds that ‘the persons before whom one is ashamed are almost always strangers with faces that have been left undetermined.’ Moreover, the shamed embarrassment of the dreamer is often contradicted by the seeming indifference of the spectators. (pp. 204–5).
J.H. Reilly, Arthur Adamov (New York Twayne Publishers Inc., 1974) p. 67.
See P. Mélese, op. cit., pp. 31, 34, 35.
See quotation from 84 (September, 1950), in P. Mélese, op. cit., pp. 148–9.
Cf. P. Mélese, ibid., p. 153.
The Theatre of the Absurd, p. 255. The earlier reference is to Esslin’s article ‘The Theatre of the Absurd’ in The Tulane Drama Review, vol. IV, no. 4 (May 1960, 3–15.
C. Rycroft, The Innocence of Dreams (Oxford University Press, 1981). Other modern classical textbooks on the subject of the ‘reality’ of dreams, apart from Freud, op. cit., include C.J. Jung, Memories, Dreams, Reflections (London: Fontana, 1963) and E. Fromm, The Forgotten Language (New York: Grove Press, 1951). Broadly speaking, Freud’s interpretations are retrospective, whereas Jung thinks that past wishes are modified by future hopes. Fromm, for his part, believes that our dreams express both the worst and the best in us, and consist of any kind of mental activity expressive of our irrational strivings as well as of our reason and morality. Rycroft regards dreams as products of the unfettered imagination, not controlled, that is, by the inhibitions, apprehensions, fears, and consequent ordered ‘arrangements’ of diurnal, waking thought.
D. Bradby, op. cit., p. 12.
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© 1988 Peter Norrish
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Norrish, P. (1988). Arthur Adamov: Black Satire, Dreams and Politics. In: New Tragedy and Comedy in France 1945–70. The Humanities Research Centre/Macmillan Series. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-06780-0_7
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