The Saint and Artist: A Study of the Fiction of Iris Murdoch. Peter Conradi J.

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СКАЧАТЬ question of whether the present age is so wholly different from the past as to be deemed discontinuous with it is debated from various points of view. The existentialist novel tries to be cheerfully godless but abounds in a gloom which is secretly self-satisfied because, from its point of view, man is God himself. It is this which makes that novel look already old-fashioned. The mystical attitude is a ‘second thought about the matter and reflects the uneasy suspicion that perhaps after all man is not God’. ‘The existentialist novel shows us freedom and virtue as the assertion of the will. The mystical novel shows us freedom and virtue as understanding, or obedience to the Good.’ And the mystical novel (Greene, White, Bellow, Spark, Golding and by implication Murdoch herself) is the more recent development. The existentialist’s is a ‘natural mode of being of the capitalist era’. It is the mystic therefore who offers the deeper critique.

      As we readily recognise and sympathise with the hero of will-power, so we can also recognise and sympathise with the mystical hero. He too is a man in tension, but here the tension is not between will and nature, but between nature and good. This is the man who has given up traditional religion but is still haunted by a sense of the reality and unity of some sort of spiritual world. The imagery here is the imagery of height and distance. Much is required of us and we are far from our goal. The virtue of the mystical hero is humility. Whereas the existentialist hero is the anxious man trying to impose or assert or find himself, the mystical hero is an anxious man trying to discipline or purge or diminish himself. The chief temptation of the former is egoism, of the latter masochism. The philosophical background or protective symbolism is fairly clear in each case. The first hero is the new version of the romantic man, the man of power, abandoned by God, struggling on bravely, sincerely and alone. This image consoles by showing us man as strong, self-reliant and uncrushable. The second hero is the new version of the man of faith, believing in goodness without religious guarantees, guilty, muddled, yet not without hope. This image consoles us by showing us man as frail, godless, and yet possessed of genuine intuitions of an authoritative good. (em)

      Murdoch notes that of course no pure example of either novel, or of either hero, exists. Both existentialist and mystical heroes are marked by their apparent isolation from moral norms; both are ‘outsiders’. All novels must therefore be mixed. She also argues here for a new empirical and utilitarian political morality which starts at the level of food and shelter. It is worth noting that the essay argues for both empiricism and mysticism, which are not seen as in conflict. Unlike Bertrand Russell, who presented the classic, inadequate Western view in his significantly named ‘Mysticism and Logic’, Murdoch sees no opposition here. The mystical hero, like Tallis in A Fairly Honourable Defeat, can be fully engaged morally and politically: Tallis is engaged to the point of exhaustion. The mystic is, rather, one who has begun to grasp the absolute ‘for-nothing-ness’ and absolute lack of consolation involved in the Good. ‘Goodness is needful, one has to be good, for nothing, for immediate and obvious reasons, because somebody is hungry or somebody is crying.’ From this point of view the current demythologisation of religion is ‘a great moral tonic, because it asks the ordinary believer to do what only the exceptional one could do in the past, that is live a religious life without illusions’: that is, without any belief in the afterlife, in rewards, or in God. In one sense a truly religious life is uniquely possible without belief in God.

      The novel is seen in this essay as taking on an ambiguous role in purveying moral symbolism. ‘The mystical novelist may or may not be a good man or a good novelist, but what he is attempting to do, perhaps unsuccessfully, is to invent new religious imagery (or twist old religious imagery) in an empty situation.’ He will run the danger that he may merely ‘reintroduce the old fatherly figure of God behind a facade of fantastical imagery or sentimental adventures in cosy masochism…It is easy to say there is no God. It is not so easy to believe it and to draw the consequences.’

      ‘Existentialists and Mystics’ is an important essay, which necessitates some re-reading of Murdoch’s work from the beginning, for Under the Net already has two heroes, not one – a voluntarist and a mystic, or alternatively a would-be artist and a would-be saint, one living by the will and by a hunger for aesthetic form, the other living by a constant sacrifice of the will. The essay also suggests that moral terms are a species of universal, that ‘we recognize good or decent people in times and literatures remote from our own…Patroclus’ invariable kindness. Cordelia’s truthfulness. Alyosha telling his father not to be afraid of hell.’ This, too, invites us to ask new questions about Murdoch’s own fiction, and about what kind of man it is in it that we are being asked to admire.

      Murdoch argued for the centrality of the old naturalistic idea of character for the business of writing novels, and also wrote about the ways in which too great an attention to the form of the book can damage the illusion that the characters are free. In ‘Against Dryness’ and ‘The Sublime and the Beautiful Revisited’ she argued that the task for the novelist was to recreate ‘realism’, which often meant avoiding the bad habits – overt design, patterning, symbol and myth – which damage it. Her fiction, however, appeared to be written by the kind of novelist she least approved of, since it was much preoccupied with pattern, utilised fantasy and myth, and had generally the character implied by the term already used – ‘romance’. This gave criticism its main opportunity. She had written of the novel as if it were a vehicle of human differentiation and belonged to a vast campaign for the preservation of human plurality, and of the novelist as a tender detective of human souls, but herself seemed to write the novel of human resemblances and exciting symbolic conflations. The more open novels were used in England to punish the more closed and Gothic ones, and critics scrutinised the books for delinquent symmetries and wicked coincidences. Alternatively the critic, mindful that Murdoch had urged a distinction between fantasy and imagination, searched the work for ‘fantasy-apprehensions’ like a metaphysical park attendant, as if what was left once these were speared were some pure undiluted essence of the real. We have been given the choice between unmasking the works and denouncing their personnel.

      I think criticism has been too absolutist and pious about the early theory. A writer theorises in a particular spirit. She may be trying out a variety of different positions in the effort to understand the shape and nature of her gift, rather than announcing a single unchanging campaign manifesto. The kinship between work and theory is likely to be complex in any writer worth reading. We no longer praise either Wordsworth or Ben Jonson for what, in the Preface to Lyrical Ballads or in Timber, they thought they had put into their work. A relaxed account of Murdoch’s work which does not quarantine off certain works because they are generically diverse is needed. The writer has the right to as much ‘organis’d innocence’ as will enable her work; the critic is not obliged to follow.

      I am not suggesting that those early and influential essays should be disregarded. There are arguments within them that now belong to the epoch in which they were written, and which have less relevance, and others which still stand. There is a degree of openness in them which deserves underlining. I hope for the remainder of this chapter to suggest how they can help illuminate her career.

      Murdoch’s theory has been too often cited as though it involved an opposition between two discrete terms, rather than a mediation between extremes. In ‘Against Dryness’ and ‘The Sublime and the Beautiful Revisited’ she does not argue for a choice between ‘realism’ on the one hand, and ‘myth’ on the other, but for a dialectic or mediation between them. She is proposing a middle way. She describes how the realism of the great nineteenth-century novelists has split into two antagonistic and equally incomplete tendencies. On the one hand the ‘conventional’ social realism of ‘journalistic’ novelists produced a world of dead, predictable public facts divorced from psychological inwardness. On the other hand the ‘neurotic’ psychological realism of ‘crystalline’ novelists produced a wholly spiritualised, private world of unified values divorced from facts. The split – in which she declared herself uninterested much more quickly than the critics (Bradbury, 1976) – seemed to owe something to Socrates’ advice in the Philebus that it is bad if we arrive at the One or at the Many too quickly. It notably fits the literary politics of the 1920s СКАЧАТЬ