Here we have the characteristic Kierkegaardian figure of repetition. The aesthetic works are what he calls a dialectical reduplication of the truth: “For as a woman’s coyness has a reference to the true lover and yields when he appears, so, too, dialectical reduplication has a reference to true seriousness.”8 There is a strict connection between aesthetic and religious, one that binds them together in bonds of necessity: the religious is a prior, more important truth given in secondary, ironic and dissembling forms. The aesthetic works do not occur in a void, even though it appears otherwise, so striking is the freedom of their expression. We must remember, therefore, that “there is a difference between writing on a blank sheet of paper and bringing to light by the application of a caustic fluid a text which is hidden under another text.”9 The aesthetic hides or signals the religious, just as Socrates’ comic personality conceals the deepest seriousness. We accept the indirect mode, which seems to nullify the truth in order that the truth might emerge more fully later. This is, says Kierkegaard, a teleological suspension practiced so that the truth may become truer.
Kierkegaard’s authorship is a deliberately composite one; and the patron of his enterprise is Socrates, to whom he devoted his master’s thesis, The Concept of Irony. What always interests Kierkegaard is the difficulty of speaking directly to an unresponsive audience about matters for which silence is the most suitable expression. The difficulty, however, reflects as much on the author’s weakness as it does on that of his audience. In an extremely long footnote to a phrase in chapter 3 of The Point of View, Kierkegaard argues that his total authorship is a superfluity only because he has depended on God and has been a weak human being; otherwise his work would have come to grips with the human situation and “would have been interrelated with the instant and the effective in the instant.”10 So in his aesthetic works Kierkegaard is the strong author whose mode conceals the true weakness vis-à-vis God which the religious author was at pains to reveal. The aesthetic, then, is an ironic double, a dialectical reduplication, of a religious truth. The human author augments and is strong, whereas with regard to the divine he is weak; the divine causes his work to stand apart and to appear to be superfluous to the here and now.
One aspect of authorship, then, is its contingent authority, its ability to initiate or build structures whose absolute authority is radically nil, but whose contingent authority is a quite satisfactory transitory alternative to the absolute truth. Therefore, the difference between Abraham’s true authority in Kierkegaard’s Fear and Trembling and the narrator’s contingent authority is that Abraham is silent, whereas the narrator universalizes in language; the point is that any absolute truth cannot be expressed in words, for only diminished, flawed versions of the truth are available to language. This is as much as to say that fiction alone speaks or is written—for truth has no need of words—and that all voices are assumed ones. The importance of Kierkegaard’s formulations is that he is particularly adept in describing the tactics of his authorship, with its recourse to revealing pseudonyms, and that he is more generally accurate in describing the tactics of writing that commit the author self-consciously to using an assumed voice. This voice sounds certain because it apparently (or in fact) intentionally determines its own way and validates its pronouncements by acceptable and sometimes dramatic means. Thus Kierkegaard, calling himself Johannes de Silentio in order ironically to remind us how far his words are from Abraham’s silence and truth, writes the following mock disclaimer in Fear and Trembling:
The present writer is nothing of a philosopher; he is, poetice et eleganter, an amateur writer who neither writes the System nor promises of the System, who neither subscribes to the System nor ascribes anything to it. He writes because for him it is a luxury which becomes the more agreeable and more evident, the fewer there are who buy and read what he writes.11
Yet the assumed voice’s authority is a usurped one, for behind the voice is the truth, somehow and always unapprehendable, irreducible to words, and perhaps even unattractive, to which the voice remains subservient in an entirely interesting way. (It is perhaps worth suggesting here that the novel is the aesthetic form of servitude: no other genre so completely renders the meaning of secondariness.) Here again Kierkegaard is very subtle. The relationship between truth and its artistic version is dialectical, not strictly mimetic—by which I mean that Kierkegaard permits the aesthetic a maximum freedom without losing an awareness of the aesthetic’s rewording of the religious, without forgetting its precarious status. In other words, we are to understand the dialectical connection as making ironic the convincing pretensions of the aesthetic.
Any novelistic narrative has for an immediate referent the act of speaking or writing: “I speak . . . ,” or “It is spoken . . . ,” or “He speaks. . . .” Beyond that, of course, the narrative is not obliged to be “real” except in the formal ways analyzed at great length in such works as Wayne Booth’s Rhetoric of Fiction.12 Kierkegaard’s insistence upon the inventiveness and freedom of the aesthetic (i.e., the fictional) mode emphasizes how narratives do more than simply and generally repeat reality: they create another sense altogether by repeating, by making repetition itself the very form of novelty. Thus, as Gilles Deleuze has shown, such intentional repetition opposes the laws of nature and the moral law, goes beyond good and evil, and stands against the generality of habit and the particularity of memory. Moreover, such intentional repetition “appears as the logos of the solitary, the singular, the logos of the private thinker.”13 The actuality of the narrative process is repetition, it is true, but it is not the repetition of backward but of forward recollection. Kierkegaard links repetition with the essence of creation, not of slavish transcription:
If God himself had not willed repetition, the world would never have come into existence. He would either have followed the light plans of hope, or He would have recalled it all and conserved it in recollection. This He did not do, therefore the world endures, and it endures for the fact that it is a repetition. Repetition is reality, and it is the seriousness of life.14
Kierkegaard everywhere insists on the individuality of the aesthetic repeating voice. It is neither abstract nor vaguely communal. In an important passage in The Concept of Irony he discusses the most distinctive feature of the ironic, aesthetic voice:
But the outstanding feature of irony . . . is the subjective freedom which at every moment has within its power the possibility of a beginning and is not generated from previous conditions. There is something seductive about every beginning because the subject is still free, and this is the satisfaction the ironist longs for. At such moments actuality loses its validity for him; he is free and above it.15
What the ironic voice goes on to create is a “usurped totality” of progression based on a seductive beginning. Insofar as an author begins to write at all he is ironic, since for him, too, there is a deceptive, subjective freedom at the outset. The distance that separates him from actuality is a function of his personality—which, Kierkegaard says, “is at least momentarily incommensurable with actuality”16—and, we might add, of his continuing, augmenting authority. But we must never forget the abiding truth, from which the author departs in search of his new fulfillment.
Kierkegaard’s analysis of authorship exposes the uneasiness and vacillation with which narrative fiction begins and from which it develops. If we suspend for a moment our lifelong familiarity with fiction and try not to take the existence of novels for granted, we will see that the seminal beginning conception of narrative fiction depends simultaneously upon three special conditions. The first of these is that there must be some strong sense of doubt that the authority of any single voice, or group of voices, is sufficient unto itself. In the community formed among reader, author, and character, each desires the company of another voice. Each hears in the other the seductive beginning of a new life, an alternative to his own; and yet each grows progressively aware of an authenticity systematically betrayed during the course of the partnership—t
he novelistic character feels this most of all. Our interest in Dorothea Brooke in Middlemarch rests on our perception of her expectations of some life different from the one she presently leads; impelled by those expectations, she becomes another person in her marriage to Dr. Casaubon. What she leaves behind during that unhappy episode she later recovers in a form tempered by the experience of self-deception. Initially dissatisfied with herself, she doubles her life by adding a new one to it. She does this by the authority of her personality, yet her travails are no less the result of that molesting authority. So too for Eliot, who creates Dorothea in the enactment of her (Eliot’s) will to be another. Similarly the reader, who allows Dorothea the benefit of his doubt about his isolated self.
The inaugural act of usurpation once performed—because of pleasure taken in a free beginning, because of a desire to reduplicate, to repeat life in a more accessible form—there follows consolidation of the initial gain by various means. One is by the accumulation of prerogatives. Notice how skillfully this is done by Huck Finn at the opening of his narrative, as he asserts his right to tell us his version of things:
You don’t know about me without you have read a book by the name of Adventures of Tom Sawyer, but that ain’t no matter. That book was made by Mr. Mark Twain and he told the truth, mainly. There was things which he stretched, but mainly he told the truth. That is nothing. I never seen anybody but lied one time or another.17
Other means include strengthening one’s belief in one’s project, cultivating psychological arrangements, and placing useful as well as frightening things in convenient locations.
In the chapter in Capital entitled “The Secret of Primitive Accumulation, ” Marx traces the growth of capitalist society from the dissolution of feudal society in terms that deserve mention here: he claims that once the individual has “escaped from the regime of the guilds, their rules for apprenticeship and journeymen, and the impediments of their labour regulations,” he becomes a free-seller of himself, and thereby a producer firsthand.18 Of course, Marx adds, this is really just another form of enslavement, for man has been robbed of his personal means of production: he therefore creates others, alternative to his own, and then falls prey to the illusion that he has free labor power. The real power is elsewhere, but the illusion persists that the individual is in control of his life as he generates values and prerogatives suitable to his condition. This is perfectly consonant with what Pip does in Great Expectations. Self-created, he labors to be a free gentleman leading a gentleman’s life while in fact he is enslaved by an outcast who has himself been victimized by society. By his schemes Pip grants himself the right to manners, thoughts, and actions that dispose of life with grand ease. It is with the exposure of the falseness of these schemes, as well as with the actual successes he manages, that the novel is concerned.
The systematic reinforcement of illusions, which Marx and Engels treated earlier in The German Ideology, underlies Pip’s course in Great Expectations. His progress up the social scale is supported by every character in the novel, so committed is everyone (Joe Gargery included)—in thought, at least—to an ideology that equates money with privilege, morality, and worth. Although the novel itself licenses Pip’s expectations, it also mercilessly undercuts them, mainly by showing that these expectations are inherently self-limiting. That is, Pip can neither hold expectations nor realize them without a patron who makes them possible. Thus Pip’s freedom is dependent upon an unnamed patron who requires visits to Jaggers, who requires that no questions be asked, and so on. The more Pip believes he is acting on his own, the more tightly he is drawn into an intricate web of circumstances that weighs him down completely; the plot’s progressive revelation of accidents connecting the principal characters is Dickens’s method of countering Pip’s ideology of free upward progress. For Marx, the equivalent of Dickens’s plot is history, which progressively reveals how one or another “freedom” is in fact a function of class interest and alliances and not really freedom at all: hence the illusion of free labor-power that allows the worker to think he can do as he pleases, whereas in fact he dangles on strings pulled by others.
The second special condition for generating narrative fiction is that the truth—whatever that may be—can only be approached indirectly, by means of a mediation that, paradoxically, because of its falseness makes the truth truer. In this context, a truer truth is one arrived at by a process of elimination: alternatives similar to the truth are shed one by one. The elevation of truth-resembling fiction to preeminence becomes a habitual practice when fiction comes to be considered the trial of truth by error. In trying to account for this rationale we enter a realm of speculation to which the best guide is Vico. In The New Science, Vico focuses his inquiries on a point of original juncture of three primal elements: human identity, human history, and human language. Since these are also the components with which the novel must begin its work, each of which it in turn individualizes, the correspondence between Vico and the engenderment of a novel is worth examining. Let us keep in mind, first of all, that in the center of a novel is the character who, unlike his counterpart in the classical drama, is not conceded at the very outset to be a known figure. Tom Jones, Clarissa, Robinson Crusoe, Tristram Shandy, Ahab, Julien Sorel, Frederic Moreau, Stavrogin—all these are figures deliberately and specifically original, however much they are generally of one type or another; they are not Oedipus or Agamemnon, for whose portrayal the dramatist relies upon a common mythic past, or upon a community of socially invested values and symbols. A novel’s protagonist may resemble a known character, but the filiation is an indirect one. Whatever we recognize in the novelistic character we do at another level of much less prominence—that is, at the level of private authority.
Authority, says Vico, comes from auctor, which “certainly comes from autos (proprius or suus ipsius)”; thus the word’s original meaning is “property.” Property is dependent upon human will and upon choice; therefore, it is axiomatic for Vico that “philology observes the authority of human choice, whence comes consciousness of the certain.” So the study of language recovers the conscious choices by which man established his identity and his authority: language preserves the traces of these choices, which a philologist can then decipher. Opposed to philology is philosophy, “which contemplates reason, whence comes knowledge of the true.”19 Note the demarcation: on the one hand, language, authority, and certain identity, on the other hand, the true. Certainty pertains to poetic creation (and its understanding to philology), for creation does its work in three forms of authority: divine, human, and natural. By this Vico means that human history is made by man in three stages of mythologized power, three phases of locating human interests and forming agencies to maintain them. In the divine phase, the gods fix the giants by chaining the latter to earth (terrore defixi): whatever man fears he divides into a subduing and a subdued power. Thus Jove and the chained giants. In the second or human phase, the giants, who have been wandering the earth, learn to control their bodies, thereby exercising will. They inhabit caves, and settle there, domesticated. Finally, after a long period of settlement, they become lords of dominion, occupation, and possession. A third division occurs: there are gentes majores, or the founders and originators of families, on the one hand, and the people over whom they rule on the other hand.20
Vico’s term for this succession of periods, “poetic history,” designates not so much a “real” sequence as a retrospective construction. What the construction describes, however, is real enough, even if its figures are highly metaphorical. It is the institution of a humanized milieu, populated with beings and maintained by an authority that conserves itself while slowly being reduced from grandiose powers to more and more sharply differentiated functions—just as, for example, in Mansfield Park Fanny apprehensively enters the wealthy environment of her aunt’s house, then slowly comes to understand and live with it enough to disapprove of her cousins’ mistreatment of its spirit. The pivotal moment in Vico’s sequence is t
he Flood, or great rupture, an event that separates man’s history into two distinct types that thereafter flow concurrently: sacred history and gentile history. Of the first Vico has little to say, except that it is in a sort of permanent rapport with God. The second is mankind’s, an alternative to the first: it is the “new” life sought by Julien Sorel, or the one created perforce by Crusoe. Like Kierkegaard, Vico sees things in a double perspective, aesthetic and religious. And like Kierkegaard’s writing, his is more fluent, more at home in the former than in the latter. The important point is that both men see that the aesthetic (or poetic) requires a reconstructive technique (since it is an order of repetition), that it gives rise to a special manner of being and to a universe of distinctions, while always remaining conscious of its alternative status. What is most interesting about this alternative consciousness is that it is a valid and even necessary institution of life despite the relative subservience of its position, which we may call aesthetic and ironic with Kierkegaard, or poetic and fictional with Vico.
The third special condition for the generation of novelistic fiction is an extraordinary fear of the void that antedates private authority. This, I think, is one of the less well-noted themes of the novel which extends at least as far back as Robinson Crusoe. For in the shipwreck that casts him into his island wilderness, Crusoe is “born,” with extinction always threatening afterward, and with his new-gained and constantly experienced authority over his domain providing the safeguard of his continuing existence. A whole range of principal characters in fiction are based upon the same premise: orphans, outcasts, parvenus, emanations, solitaries, and deranged types whose background is either rejected, mysterious, or unknown. Sterne’s fascination with Tristram’s birth toys with the seemingly limitless hovering between nullity and existence that is central to the novelistic conception of character and to its representation in language. Were it not for a rejection of the anonymous void, both Ishmael and Pip, for example, would be unthinkable. Ishmael pointedly tells us that his narrative of shipboard existence is a substitute for the philosophical flourish with which Cato threw himself upon his sword. And the bond between the character’s novelistic life and the death from which he is stayed while he lasts before us is querulously summed up in The Nigger of the Narcissus by James Wait, who announces, “I must live till I die.”
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