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“Herzog wrote letters to order his thoughts; Bellow wrote a book, the one you are reading”… Article touches on a number issues for me. First of all, a perplexity about the various levels of text that occur in Herzog (which I somewhat addressed in a fictional context here: substitute “tweet” for “jot”), but also the idea that I’ve had about Markson’s This Is Not A Novel that it is most comparable to a Twitter feed — that it really is not a novel, and perhaps not even an artwork, because unlike Herzog, there isn’t a context provided for the “tweet.” (The context of This Is Not A Novel, such as it is, is that there is this real person, David Markson, who is an artful, knowledgeable person tweeting.) Finally there is the idea that Bellow was being unfair in Herzog, giving a highly subjective account of a real autobiographical episode of his life. Though I couldn’t say why, I wonder if that kind of unfairness is demanded by a novel, while the opposite is demanded by tweeting and social media — because after all, that is really us in social media, and most of us like to be regarded as being fair; and, too, whether we have been fair or not is rather more verifiable in social media than in fiction.

J’ouvris largement la bouche, et mes poumons se saturèrent de fraîches molécules.

“The fact is, your lives cry out against a style of life that is oblivious to its own real cost.” (Pope Francis, NYT)

” He was elected to make America great again, but his future is more like other nations’ sordid past.” (Cohen, Post, 5/17)

John 1, 47-51.

ειδεν ο Ιησους τον Ναθαναηλ ερχομενον προς αυτον και λεγει περι αυτου, Ιδε αληθως Ισραηλιτης εν ω δολος ουκ εστιν. λεγει αυτω Ναθαναηλ, Ποθεν με γινωσκεις; απεκριθη Ιησους και ειπεν αυτω, Προ του σε Φιλιππον φωνησαι οντα υπο την συκηην ειδον σε. απεκριθη αυτω Ναθαναηλ. Ραββι, συ ει ο υιος του θεου, συ βασιλευς ει του Ισραηλ. απεκριθη Ιησους και ειπεν αυτω, Οτι ειπον σοι οτι ειδον σε υποκατω της συκης πιστευεις; μειζω τουτων οψη.

Jesus saw Nathan came toward him and said of him, Behold, truly an Israelite in whom there is no deceit. Nathan said to him, How do you know me? Jesus answered and said to him, [I saw you earlier when Phillip addressed you under the fig tree.] Nathan answered him, Rabbi, you are the son of god, you are the king of Israel. Jesus answered and said to him, because I told you I saw you under the fig tree you believe? You will see things greater than this.

idea to use deep sea aquatic life as the inspiration for my “shapes”

… τὴν μὲν γὰρ πόλιν πεποίηκεν ἀχρήματον, τοὺς δ᾽ ἰδιώτας φιλοχρημάτους. “for he has made his city poor and his citizens greedy.” (Aristot. Pol. 2.1271b)

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Reading this passage from L’Education Sentimentale I started thinking of Dylan and of particularly Desolation Row:

Perched on the piano stool, the only place where her wings allowed her to sit, the Angel was placidly munching away without a pause.// ‘What an appetite!’ the choirboy said wonderingly ‘What an appetite!’ // The Spinx was drinking brandy, shouting at the top of her voice and flinging herself about like a madwoman

The Sphinx was drinking brandy shouting at the top of her voice, I could particularly see as a line in that song.

All these people that you mention, yes, I know them, they’re quite lame / I had to rearrange their faces and give them all another name

I think Desolation Row is about — the singer responding to a letter he has received asking about the condition of mutual acquaintances.

the resistance to remembering one’s day –one is too tired to remember one’s day — or is that tiredness a built up resistance to remembering — is that tiredness the built up failure to have ever perceived or experienced that day to begin with–? a built up resistance to experiencing? the residue of un-experienced time? Because you blenched in the face of, and were afraid to, experience, you now feel too tired and you don’t quite recall (It’s annoying, it’s unnecessary, what happened at school, nothing happened at school) You don’t remember because you regret in short. (To be asked, would we have remembered everything if we hadn’t regretted most of it?)

*

If (1) the “modern period” could be said to extend from the beginning of the agricultural revolution (10, 15 thousand years ago?) to now ; and if (2) we may say that this same period has been notable for its lack of change (not for its lack of progress merely but even of change), that really nothing at all of the slightest note has occurred during this time relative to the periods that precede and will follow it; then (a) what must “change” really be, and (b) what sort of change might we eventually expect? [Issues surrounding a history which is not mere science yet doesn’t include human history in it.]

A meteorological journal of the mind.. thoreau, isola