Close Readings

What is an emotion? In his Sketches for a Theory of the Emotions (1939), Sartre picks up what William James, Martin Heidegger and others had written about this question to suggest what he believed to be a new thought on human emotion and its relation to consciousness. For Sartre, the emotions are not external forces acting upon consciousness but an action of consciousness as it tries to rearrange the world to suit itself, or as he puts it at the end of his book: a sudden fall of consciousness into magic. In this episode Jonathan and James discuss why Sartre’s rejection of the idea of the subconscious is not as much a departure from Freud’s theories as he thought they were, and the ways in which his attempt to establish a ‘phenomenological psychology’ manifested in other works.

Our Mutual Friend was Dickens’s last completed novel, published in serial form in 1864-65. The story begins with a body being dredged from the ooze and slime of the Thames, then opens out to follow a wide array of characters through the dust heaps, paper mills, public houses and dining rooms of London and its hinterland. For this episode, Tom is joined by Rosemary Hill and Tom Crewe to make sense of a complex work that was not only the last great social novel of the period but also gestured forwards to the crisp, late-century cynicism of Oscar Wilde.

Seamus and Mark look at four elegies written for family members, ranging from the romantic period to the 2010s, each of which avoids, deliberately or not, what Freud described as the work of mourning. William Wordsworth’s ‘Elegiac Stanzas Suggested by a View of Peele Castle’ (1807) is an oblique memorial to a brother that seems scarcely able to mention its subject. Denise Riley’s elegy for her son, ‘A Part Song’ (2012) uses dramatic shifts in register to openly question the use of ‘song’ as a method of mourning. Robert Lowell’s elegies for his parents, from Life Studies (1959), offer a startling resistance to the traditional elegiac mode by spurning the urge to grandiloquence with a series of prosaic vignettes. Anne Carson’s ‘Nox’ (2010) goes further by challenging the idea of a coherent account of someone’s life entirely, with a sequence of fragments contained within a single sheet of paper.

Born from grief, exile, intellectual ferment and the ‘year without a summer’, Frankenstein is a creation myth with its own creation myth. Mary Shelley’s novel is a foundational work of science fiction, horror and trauma narrative, and continues to spark reinvention and reinterpretation. In their fourth conversation together, Adam Thirlwell and Marina Warner explore Shelley’s treatment of birth, death, monstrosity and the limits of science. They discuss Frankenstein’s philosophical and personal undercurrents, and how the creature and his creator have broken free from the book.

What does it mean for a jug to be a jug? Or for any thing to be called a ‘thing’? In his 1950 lecture ‘Das Ding’, Heidegger attempts to cajole his audience away from their everyday way of seeing the world as consisting of objects that can be represented objectively, and into the kind of thinking that ‘responds and recalls’. For Heidegger, the world we experience is one of dynamic movement between revelation and concealment, where the essential nature of a thing lies in its ‘thinging’, and the ‘jug’s jug character consists in the poured gift of the jug’s pouring out’. In this episode Jonathan and James work through Heidegger’s ideas about both ‘things’ and time, and consider the purpose of his poetic style.

The Mill on the Floss is George Eliot’s most autobiographical novel, and the first she published after her identity as a woman was revealed. A ‘dreamscape’ version of her Warwickshire childhood, the book is both a working-through and a reimagining of her life. Ruth Yeazell and Deborah Friedell join Tom to discuss the novel and its protagonist Maggie Tullliver, for whom duty – societal, familial, self-imposed – continually conflicts with her personal desires. They explore the book’s submerged sexuality, its questioning of conventional gender roles, and the way Eliot’s satirical impulse is counterbalanced by the complexity of her characters.

As long as there have been poets, they have been writing war elegies. In this episode, Mark and Seamus discuss responses to the American Civil War (Walt Whitman), both world wars (W.B. Yeats, Wilfred Owen, Rudyard Kipling, Keith Douglas) and the conflict in Northern Ireland (Michael Longley) to explore the way these very different poems share an ancient legacy. Spanning 160 years and energised by competing ideas of art and war, these soldiers, carers and civilians are united by a need that Mark and Seamus suggest is at the root of poetry, to memorialise the dead in words.

Marina Warner and Adam Thirlwell look at the ways in which two ferocious works of comic horror, by James Hogg and Mikhail Bulgakov, tackle the challenge of representing fanaticism, be it Calvinism or Bolshevism, and consider why both writers used the fantastical to test reality.

Most of what we believe we believe on faith, even those beliefs we hold to be based on scientific fact. This assertion lies at the heart of William James’s essay ‘The Will to Believe’, originally delivered as a lecture and intended not so much as a defence of religion as an attack on anti-religion.

‘I want to write a poem of a new class – a Don Juan, without the mockery and impurity,’ Elizabeth Barrett Browning wrote to a friend in 1844, ‘and admitting of as much philosophical dreaming and digression (which is in fact a characteristic of the age) as I like to use.’ The poem she had in mind turned out to be her verse novel, Aurora Leigh, published in 1854, and described by Ruskin as the greatest long poem of the 19th century.

Tennyson described 'In Memoriam' as ‘rather the cry of the whole human race than mine’, and the poem achieved widespread acclaim as soon as it was published in 1850, cited by Queen Victoria as her habitual reading after the death of Prince Albert. Its subject is the death in 1833 of Tennyson’s friend Arthur Hallam at the age of 22, and in its 131 sections it explores the possibilities of elegy more extensively than any English poem before it.

‘With Potocki,’ Italo Calvino wrote, ‘we can understand that the fantastic is the exploration of the obscure zone where the most unrestrained passions of desire and the terrors of guilt mix together.’ The gothic is a central seam of the fantastic, and in this episode Marina and Adam turn to two writers in that mode who lived over a hundred years apart but drew on the period of the Napoleonic wars: Jan Potocki and Isak Dinesen (the pseudonym of Karen Blixen). Potocki’s The Manuscript Found in Saragossa (1805) is a complex sequence of tales within tales, written from the point of view of the early 19th century but describing events in Spain in the 18th century. It’s a powerful commentary on the preoccupations of the Enlightenment and the repression of historical guilt. In Seven Gothic Tales (1934), Dinesen confronts some of the most unsettling aspect of sexual guilt and desire with psychological astuteness. Adam and Marina discuss the ways in which, in both works, the gothic was able to explore areas of human experience that other genres struggled to accommodate.

For Nietzsche, Schopenhauer’s genius lay not in his ideas but in his heroic indifference, a thinker whose value to the world is as a liberator rather than a teacher, who shows us what philosophy is really for: to forget what we already know.

In North and South (1855), Margaret Hale is uprooted from her sleepy New Forest town and must adapt to life in the industrial north. Through her relationships with mill workers and a slow-burn romance with the self-made capitalist John Thornton, she is forced to reassess her assumptions about justice and propriety. Dinah Birch joins Clare Bucknell to discuss Gaskell’s rich study of obedience and authority. They explore the Unitarian undercurrent in her work, her eye for domestic and industrial detail, and how her subtle handling of perspective serves her great theme: mutual understanding.

Philip Larkin was terrified of death from an early age; Thomas Hardy contemplated what the neighbours would say after he had gone; and Sylvia Plath imagined her own death in vivid and controversial ways. The genre of self-elegy, in which poets have reflected on their own passing, is a small but eloquent one in the history of English poetry. In this episode, Seamus and Mark consider some of its most striking examples, including Chidiock Tichborne’s laconic lament on the night of his execution in 1586, Jonathan Swift’s breezy anticipation of his posthumous reception, and the more comfortless efforts of 20th-century poets confronting godless extinction.