Showing posts with label Barthes. Show all posts
Showing posts with label Barthes. Show all posts

Tuesday, May 15, 2012

ancient moderns

Going through notebooks, too lazy to translate. Coming across passages I read in the mid-80s (!), thinking How lovely!  And because this was so very long before Tumblr I copied them into a notebook.

Etre avec qui on aime et penser à autre chose : c'est ainsi que j'ai les meilleures pensées, que j'invente le mieux ce qui est nécessaire à mon travail. De même pour le texte : il produit en moi le meilleur plaisir s'il parvient à se faire écouter indirectement ; si, le lisant, je suis entraîné à souvent lever la tête, à entendre autre chose. Je ne suis pas nécessairement captivé par le texte de plaisir : ce peut être un acte léger, complexe, ténu, presque étourdi...

Barthes, Le plaisir du texte

Le Nouveau n'est pas une mode, c'est une valeur, fondement de toute critique : notre évaluation du monde ne dépend plus, du moins directement, comme chez Nietzsche, de l'opposition du noble et du vil, mais de celle de l'Ancient de du Nouveau ... Pour échapper à l'aliénation de la société présente, il n'y a plus que ce moyen : la fuite en avant : tout langage ancien est immédiatement compromis, et tout langage devient ancien dès qu'il est répété.

Friday, November 13, 2009

RB

Or take a sentence like this one, from Barthes’s first book. He is not talking about a writer or a text or a style or an image or a story, but about … a tense. This is the preterite, the past historic, which in French exists only in written texts. It is, Barthes says,

the ideal instrument for every construction of a world; it is the unreal tense of cosmogonies, myths, history and novels. It presupposes a world which is constructed, elaborated, self-sufficient, reduced to significant lines, and not one which has been sent sprawling before us, for us to take or leave (jeté, étalé, offert). Behind the preterite there always lurks a demiurge, a God or a reciter. The world is not unexplained since it is told like a story; each one of its accidents is merely a circumstance, and the preterite is precisely this operative sign whereby the narrator reduces the exploded reality to a slim and pure verb without density, without volume, without spread.



Michael Wood on Barthes in the LRB.

Tuesday, August 21, 2007

Not the New Yorker (link fixed)

Mithridates has pointed out that the link in the sidebar to Samizdat doesn't work, because .com got left out after helendewitt. It now works. This is the link to a page with two mp3 files of Roland Barthes' 1975 Radioscopie interview with Jacques Chancel (as far as I know unavailable anywhere else on the web), as well as two stories (unavailable anywhere else in the world).

A reader who liked the stories and can't hack the fiction in the New Yorker commented on the latter:

But the short stories are terrible. I keep trying to read them, and every time my heart starts sinking after a page or so, and I then flick through the next couple of pages rapidly to see if I can see anything more interesting coming, and I never can, so I move onto a proper article (some of their proper articles are quite interesting...). I never read Harper's, so I don't know if they are any better, but I suspect not.


Link in sidebar and also here.

Saturday, August 11, 2007

barthes/chancel

I haven't managed to find my tape of Jacques Chancel's 1975 interview of Roland Barthes for Radioscopie. I have an mp3 recording that Wyatt Mason made for me a few years ago, a bit wonky for Side B. The recording has been unavailable for at least 10 years from Radioscopie, so I have uploaded it to my website here.

Monday, July 23, 2007

Diaspora, Empire

Languagehat has a wonderful post on the Assyrians of Urmia here, drawing on an article by Arianne Ishaya on Nineveh.com.

I have a look at Nineveh.com and see this


and the site is immediately filed in the mental folder Barthes, thou shouldst be living at this hour -- a folder previously monopolised by materials from Read Hebrew America sent me courtesy of Haaretz


Since some readers may have missed out on Mythologies and may also have missed out on the Pompidou Barthes retrospective in 2003, I remind you that Barthes brought the guns of semiology to bear on

of which he said

.
.. je suis chez le coiffeur, on me tend un numéro de Paris-Match. Sur la couverture, un jeune nègre vêtu d'un uniforme français fait le salut militaire, les yeux levés, fixés sans doute sur un pli du drapeau tricolore. Cela, c'est le sens de l'image. Mais naïf ou pas, je vois bien ce qu'elle me signifie: que la France est un grand Empire, que tous ses fils, sans distinction de couleur, servent fidèlement sous son drapeau, et qu'il n'est de meilleure réponse aux détracteurs d'un colonialisme prétendu, que le zêle de ce noir à servir ses prétendus oppresseurs.
(I'm at the barber, they give me a copy of Paris-Match. On the cover, a young black wearing the French uniform makes a military salute, eyes raised, undoubtedly fixed on a fold of the three-coloured flag [whose red, white and blue are, of course the same three colours as those of the Stars and Stripes, though the Red White and Blue signifies, of course, something quite different from Le Tricolore. HD]. That's the [surface meaning] of the image. But naif or not, I see very well what it signifies to me: that France is a great empire, that all her sons, without distinction of colour, serve faithfully under her flag, and that there is no better reply to the critics of a supposed colonialism, than the zeal of this black to serve his supposed oppressors.)
(But I think Baudrillard and Mauss might offer the best way of understanding the book biz, my own little private problem)

Saturday, June 30, 2007

The Best of Times

I bought an iMic Griffin off Ebay the other day. As I was leaving the apartment this morning I passed the Postlieferin on the stairs; she had a package for me; it was my iMic Griffin! The first thrill was soon alloyed with exasperation and nostalgia.

An iMic Griffin is a device that enables you to transfer recordings on vinyl or cassette to a Mac or PC -- they can then be saved in iTunes or burned to CD. I have quite a lot of audiotapes of Arabic books I would be likelier to listen to if they were not on cassettes; I have a recording of Eliot reading selected poems on cassette, I have a Radioscopie interview of Barthes by Jacques Chancel; I've been wanting to do something about this for years. And now here is the iMic.

There's one slight problem, which is that to connect a turntable or cassette player to the iMic you need a cable. Not only is this not included, there's nothing in either the documentation or the online support to tell the technically retarded buyer what sort of cable is required.

FAQ: How Do I Record From LPs Onto My PC in Plain English?

A: First connect your device (let's say it's a turntable) to the input of the iMic.

Once connected to the "IN" on the iMic, you will flip the switch on the iMic to "line" if you're using a line-out of your receiver (that would be the red and white RCA type connectors) or "mic" if you're using the output of the turntable. Plug the iMic into a USB port on your computer. "Mic" mode engages the iMic's internal preamp, which you'll probably need to boost the signal of the turntable.


And much much more, but the Q, And just how to I connect my device to the input of the iMic, whether in Plain English, Fancy English or Swahili? while undoubtedly FA, is nowhere to be seen. This is a job for the Automathilfe -- except there IS no Automathilfe. I go to Conrad's with my iMic and cassette player, explain that I need a cable to connect them, am shown a cable with two male plugs, and all is well. (I write having transferred Side C of Munther A. Younes' Tales from Kalila wa Dimna, Yale University Press 1998, to iTunes. It can be done.)

My guess is that quite a lot of people using turntables would know the sort of input cable they needed without being told -- but the sort of person who needs everything explained in Plain English is likely to need more handholding. The sort of person who has cassettes, anyway, can probably remember the days when electrically powered windows in cars were exciting. (When Jonathan Lethem interviewed Paul Auster for The Believer he asked how much technology one should mention in fiction, and Auster thought it was stretching a point to include mobile phones. My guess is that Auster doesn't have Naguib Mahfouz's Khan al-Kalily on cassette and is not kicking himself for not having made better progress and so is not asking himself whether getting Mahfouz into iTunes would make a difference, but if he did no one could say that Griffin Technology was meeting him halfway.)

The reason this made me nostalgic, anyway, is that it reminded me of my first year at Oxford. I went up to Oxford to read Literae Humaniores in 1979. Britain has a higher voltage than the US (230V rather than 120), which means it is possible to heat water quickly in an electric kettle; one of the first things any undergraduate does on going to university is buy an electric kettle. So I went into the Woolworth's in Cornmarket, bought an electric kettle, took it back to my college and took it out of the box -- only to find a cord ending in three wires where an American expects to find a plug.

Yes. In Britain, in those far-off days, electrical appliances could not be sold with a prefitted plug. The buyer had to buy the plug separately (making sure it had the right number of amps). The buyer ALSO had to buy a tiny screwdriver. The back of the plug had to be unscrewed, tiny screws inside had to be loosened, coloured wires threaded under the appropriate screws, the screws retightened, the back of the plug screwed back on, and an hour or so later the novice electrician was either sitting down to a nice hot cup of ground cockroach or frying on the floor. It's said that electrical fires were a common source of death.

Once you got the electric kettle up and running, of course, you appreciated it in a way that you wouldn't if you hadn't had to work for it. On the one hand, just switching it on was a source of pride; on the other hand, you always wondered if it was about to blow up. You didn't take it for granted; just drinking instant coffee, prepared with a kettle with owner-installed plug, put you one up on all the pampered American consumers at Harvard and Yale. Not ONLY were you in a place where you would read the whole of Homer in Greek, the whole of Virgil in Latin, but you could ALSO do electrical wiring! Self-taught! And you were in a strange, quaint country whose entire population, you suddenly realised, was an inexhaustible market for tiny screwdrivers. (You saw at once, of course, that the tiny screwdriver was destined to be lost; a British household with an assortment of lamps, kettles, radios and so on probably had at least 5 tiny screwdrivers on the premises. The average American household had none.)

Well, the British market for tiny screwdrivers has gone through the floor, because you can now buy a Rowenta kettle in the iMac palette with the plug unimaginatively attached to the end of the cord. Accidents arising from classicists absentmindedly threading the earth wire through the wrong hole are pretty much a thing of the past. So, unfortunately, is the quaint oldfashioned spectacle of classics undergraduates reading the whole of Homer and Virgil.

Blair is out, Brown is in. He's said to be keen on education. Not so keen, I'll bet, as to restore the full maintenance grant which was phased out by Thatcher, Major and Blair and replaced with student loans and top-up fees.

Years later, when I'd been in the country for years and had a B.A., a D.Phil. and about 20 tiny screwdrivers to show for it, one of my graduate supervisors talked about a sabbatical he'd taken at Stanford. Russell said the graduate students spent their first two years doing the sort of thing we did in the first half of the undergraduate course: reading their way through very large numbers of texts. The Oxford system depended on a method of student funding that enabled students to spend vacations on an ambitious programme of independent reading; once the funding was gone, once vacation jobs were the norm and the syllabus was cut down to what could be covered in term, the thing that had made it worth studying in the Land of the Tiny Screwdriver disappeared.

The iMic Griffin does not have the glamour of Proust's madeleine, but it did bring lost time briefly back. The mood is not good.

Looking on the bright side, I can now transfer my cassette of Barthes interviewed by Jacques Chancel to iTunes. (I know it's here somewhere.)