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James Ley

Silence by Rodney Hall

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November 2011, no. 336

Isaiah Berlin famously divided people into two categories: hedgehogs and foxes. The former know one big thing with absolute certainty; the latter know many small things. When it comes to writers of fiction, a parallel distinction might be made on stylistic grounds. There are some writers who cultivate a finely attuned personal style – a style that becomes unmistak ...

Literary biography is an often derided genre. Writers, in particular, tend to be suspicious, if not openly hostile, toward what they are apt to regard as a secondary or parasitic form. And there are valid reasons for this wariness. The assumption behind a biography is, reasonably enough, that the writer’s life informs the work, but establishing the precise relevance of the life to the work is a treacherous business. Because it is possible to argue that anything a creative writer experiences is at least potentially significant, there is no obvious line between a legitimate and a trivial, or even a prurient, interest in the details of a writer’s personal life. 

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HEAT 24 edited by Ivor Indyk

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March 2011, no. 329

A declaration of interest is in order. I have twice appeared in the pages of HEAT. I am also in the latter stages of a doctorate, which I have been writing for the past few years under the supervision of HEAT’s editor, Ivor Indyk. Under normal circumstances, I would decline to review a new edition of the journal for these reasons. The latest edition is, however, of particular significance, for it is the last that will appear in print form. It is important to stress the qualification: Indyk has stated that he is interested in reinventing the journal in an electronic format. But it is difficult not to feel that the occasion has the sense of an ending about it. Whatever form HEAT may take in the future, its life as a printed journal, which began in 1996 and continued through two series of fifteen and twenty-four editions, respectively, is now over.

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In 1996, with two well-received but not widely read novels to his credit, Jonathan Franzen published a long essay in Harper’s magazine in which he aired his concerns about the novel’s waning cultural authority...

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On Evil by Terry Eagleton

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October 2010, no. 325

One of the more robust responses to what has come to be called the New Atheism has been that of the influential literary critic Terry Eagleton. He weighed into the argument early with an aggressive and widely cited critique of Richard Dawkins’s The God Delusion (2006) in the London Review of Books, in which he charged Dawkins with theological ignorance. He extended his argument in a series of lectures, published as Reason, Faith and Revolution: Reflections on the God debate (2009), which condemned the atheist movement for its allegiance to an outdated form of nineteenth-century positivism and for its optimistic belief in the virtues of progressive liberal humanism. His latest book, On Evil, is a kind of supplement to the debate, in which he attempts to drive home what he considers the naïveté of such a view.

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The Letters of T.S. Eliot, Volume 2: 1923–1925 edited by Valerie Eliot and Hugh Haughton

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May 2010, no. 321

The first volume of  T.S. Eliot’s letters, published in 1988, covered his early life to the end of literary modernism’s annus mirabilis, 1922. The year was a turning point in the thirty-four-year-old Eliot’s career. In November he published the poem that made him famous, ‘The Waste Land’, in the inaugural edition of Criterion, the journal he was to edit until 1939.

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A New Literary History of America edited by Greil Marcus and Werner Sollors

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March 2010, no. 319

Cynthia Ozick’s most recent collection of criticism, The Din in the Head (2006), contains a brief but engaging essay called ‘Highbrow Blues’. It begins with her musing about a gaffe made by Jonathan Franzen following the publication of The Corrections (2002). Oprah Winfrey had selected Franzen’s novel for her televised book club, which was popular enough to turn any work she chose into a bestseller, but Franzen was uncomfortable with her program’s folksiness. He felt that the club’s reputation for featuring works of middlebrow fiction did not fit with his literary ambitions and that an appearance on the Oprah Winfrey Show was not likely to enhance his credibility. ‘I feel,’ he explained, ‘like I’m solidly in the high-art literary tradition.’ Brickbats flew from all directions. But why, wonders Ozick, did Franzen’s remark seem so jejune?

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At the end of her insightful critical study David Foster: Satirist of Australia (2008), Susan Lever quotes several rather despondent-sounding letters from her subject. In one, he claims to have lost his taste for satire; in another, he declares that he is ‘over’ literature. Yet he also expresses a continuing desire ‘to write books that are strange and beautiful’, and reveals he is at work on a new novel, his first since The Land Where Stories End (2001), one that draws on the framing tale of Arabian Nights and explores his ‘twin obsessions’: sexuality and mysticism.

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Summertime by J.M. Coetzee & The Cambridge Introduction to J.M. Coetzee by Dominic Head

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September 2009, no. 314

Over the course of his long and distinguished career, J.M. Coetzee has written fiction in an array of modes and genres. His books include works of historical and epistolary fiction, realism, allegory and metafiction. He has written novels that have developed complex and evocative intertextual relationships with some of his most significant literary influences – Daniel Defoe, Fyodor Dostoevsky, Franz Kafka – and, in his recent writing, he has experimented with prose that is frankly discursive to the point of didacticism, using a fictional framework to problematise and interrogate statements that, given a different context, could be read as straightforward declarations of belief.

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The Letters of Samuel Beckett, Vol. 1: 1929–1940 edited by Martha Dow Fehsenfeld and Lois More Overbeck

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June 2009, no. 312

The play that made Samuel Beckett famous, Waiting for Godot (1953), must be the most unlikely box-office success in theatre history. Its upending of dramatic expectations – its bathetic preferencing of repetition over development, tedium over excitement – is an act of aesthetic brutalism as outrageous in its way as Marcel Duchamp’s ‘readymades’ four decades earlier. Yet its depiction of two grubby tramps waiting interminably for someone who never shows up has become a definitive representation of humankind’s state of metaphysical suspension. Life is a conceptual joke: we wait for an explanation that will never be given, beholden to someone or something that, if it is not nothing, might as well be nothing.

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