Abstract
Mulk Raj Anand (1905–) is an eminent Indian novelist, essayist, critic and thinker. Conversations in Bloomsbury, a work of Anand’s mature years, is an important contribution to the understanding of the English literary history of the Bloomsbury period and of Anand’s own formative years in England. Anand returned to India in 1945 after 25 years of stay in England. As the author of Untouchable, Coolie, the Lalu Trilogy and other works, Anand’s reputation as a successful novelist had been well established: Untouchable carries a preface by E. M. Forster; Letters on India, written on the model of Gandhi’s Hind Swaraj, carries a foreword by Leonard Woolf, and his other works had drawn warm reviews from critics like Bonamy Dobrée, Stephen Spender and George Orwell.While in London, Anand had completed his Ph.D. at the University of London under the supervision of the famous Kantian scholar Professor Dawes Hicks and had come into contact with several prominent literary figures, writers and critics of the twenties and the thirties movements. In Conversations, Mulk Raj Anand fictionalizes his reminiscences of some of the major personalities of the Bloomsbury group and other literary geniuses of the period—T. S. Eliot, D. H. Lawrence, E. M. Forster, Aldous Huxley, Bonamy Dobrée, Leonard Woolf and Virginia Woolf.1
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Notes
About Anand’s circle of friends and acquaintances see Marlene Fisher’s The Wisdom of the Heart: A Study of the Works of Mulk Raj Anand (New Delhi: Sterling, 1985) 34ff.
Northrop Frye, Fearful Symmetry:A Study of William Blake (Boston: Beacon, 1967) 87.
Martin Heidegger, An Introduction to Metaphysics trans. Ralph Manheim (New York: Doubleday, 1961) 87ff.
Also see Suresh Raval’s discussion of Gadamer’s attempt in “developing Heidegger’s ontology of understanding into a dialectical hermeneutics” (Metacriticism [Athens: U of Georgia P, 1981] 100).
I am particularly indebted to Daniel T. O’Hara’s discussion of the acceptance by Derrida via Heidegger and Nietzsche of the conception of aesthetic representation in his essay “The Approximations of Romance: Paul Ricoeur and Ironic Style of Postmodern Criticism,” Philosophical Approaches to Literature: New Essays on Nineteenth-and-Twentieth-Century Texts, ed. William E. Cain (Lewisburg: Bucknell UP 1984).
T. S. Eliot, “Dante,” Selected Essays, new ed. (New York: Harcourt, 1964) 217.
Incidentally, C. S. Lewis, in his essay “Shelley, Dryden, and Mr. Eliot,” English Romantic Poets: Modern Essays in Criticism ed. M. H. Abrams (New York: Oxford UP, 1965) 262, concurs with Eliot’s classification.
It is significant to note that F. R. Leavis and his friends who had been excluded from Bloomsbury were “the sworn enemies of aestheticism and intellectuality in general and of Bloomsbury in particular” (Frederick C. Crews, E. M. Forster: The Perils of Humanism [Princeton: Princeton UP, 1962] 170).
P. N. Furbank, E. M. Forster: A Life $12 vols. (New York: Harcourt, 1981) 2. 163.
E. M. Forster, Abinger Harvest (New York: Harcourt, 1964) 94–95.
For an understanding of such conceptual terms as sat, cit, ananda and maya in Shankara’s metaphysics see Raphael’s Self and Non-Self:The Drig-drisyaviveka Attributed to Samkara trans. and commentary by Raphael (London: Kegan Paul, 1990);
for the concept of Maya in Indian thought see Donald R. Tuck’s perceptive study The Concept of Maya in Samkara and Radhakrishanan (Columbia: South Asia, 1986).
See E O. Matthiessen, The Achievement of T S. Eliot:An Essay on the Nature of Poetry, 3rd ed. (New York: Oxford UP, 1965) 145.
For a more detailed discussion of this important point see D.E.S. Maxwell’s ’The Poetry ofT S. Eliot (London: Routledge, 1970);
William Skaff’s 771e Phi-losophy of T S. Eliot: From Skepticism to a Surrealist Poetic 1909–1927 (Philadelphia: U of Pennsylvania P, 1986);
William M. Chace’s The Po-litical Identities of Ezra Pound amp;T S. Eliot (Stanford: Stanford UP, 1973).
See Ernst Cassirer’s essay “Goethe and the Kantian Philosophy” in Rousseau, Kant and Goethe: Two Essays trans. James Gutman et al., introd. Peter Gay (Princeton: Princeton UP, 1970).
Christopher Ricks, T S. Eliot and Prejudice (Berkeley: U of California P, 1988) 106.
See especially P. S. Sri, T S. Eliot, Vedanta and Buddhism (Vancouver: U of British Columbia P, 1985);
Cleo McNelly Kearns, T S. Eliot and Indic Traditions (Cambridge: Cambridge UP, 1987).
B. Rajan, “The Unity of the Quartets,” T S. Eliot: A Study of His Writings by Several Hands, ed. B. Rajan (New York: Russell, 1966) 87.
Edward W Said, The World, the Text, and the Critic (Cambridge: Harvard UP, 1983) 176–77.
Vincent P. Pecora, Self & Form in Modern Narrative (Baltimore: Johns Hop-kins UP, 1989) 141.
Cited in Ross C. Murfin, “Introduction: The Critical Background,” Joseph Conrad: Heart of Darkness, A Case Study in Contemporary Criticism, ed. Ross C. Murfin (New York: St. Martin’s, 1989) 110.
T. S. Eliot, Christianity and Culture…The Idea of a Christian Society and Notes towards the Definition of Culture (New York: Harcourt, 1949) 20.
Octave Mannoni, Prospero and Caliban: The Psychology of Colonization, trans. Pamela Powesland and new foreword by Maurice Bloch (Ann Arbor: U of Michigan P, 1990) 106.
Also see Alden T. Vaughan, “Caliban in the ‘Third World’: Shakespeare’s Savage as Sociopolitical Symbol,” The Massachusetts Review 29. 2 (1988): 289–313.
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© 2000 K. D. Verma
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Verma, K.D. (2000). Ideological Confrontation and Synthesis in Mulk Raj Anand’s Conversations in Bloomsbury. In: The Indian Imagination. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-349-61823-1_6
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