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Candide
"Voltaire and Candide" by I.O. Wade 1959...
p151 Candide is thus in its substance not wholly optimistic, or pessimistic, or skeptical, or cynical: it is all of these things at the same time. Since every created thing resembles its creator and the moment of its creation, it is precisely what Voltaire and his time were: optimistic, pessimistic, skeptical, and cynical, a veritable "moment de la crise" {moment of crisis}. Facts had produced ideas, it is true, but ideas had not yet produced ideals, and no one knew what to do.
...
...The world had become a paradox and Voltaire responded with a revolt.
p152 It is imperative to understand the nature of this revolt, since the whole eighteenth century and subsequent centuries have derived from it. Voltaire's response was born of both anger and despair. He was "fâché" {angry with kings}... with earthquakes... with God...
Voltaire's attitude toward Providence must be considered very carefully if we are to grasp the meaning of Candide...
If to be specific, Voltaire felt that Pope's arguments no longer "justified the ways of God to man," and Leibniz's were equally deficient, did he thing that he had better ones, or that he could find better ones elsewhere? In other words, was his quarrel with the optimists whose arguments could not justify Gods ways or with God whose way could not be rationally justified? ... It is undoubtedly true that his act was not a critique but a revolt, a titanic revolt [that's nice as it is a revolt against the Gods] brought about by a breakdown in the power of critique... he could only attack the irrationality, the ambiguity of the universe by annihilating rationally all rationality. In that respect his wit is a spiritual, not a rational, instrument for assailing the ambiguity, the clandestinity of a universe which refuses to make itself known.
This would make him de Sade's precursor.
p153 This state of things explains why one never knows in reading Candide whether to laugh with Voltaire or at him, whether to laugh with the philosophers or at them, whether indeed to laugh with or at Providence...
Vertigo
Dr. K Takes the Waters at Riva
I assumed this was Kafka, but it's hard to find anything about him being in Italy through an online search. I did find this interesting (to anyone obsessed with The Magic Mountain) quote in Wiki,
Around 1915 Kafka received his draft notice for military service in World War I, but his employers at the insurance institute arranged for a deferment because his work was considered essential government service. Later he attempted to join the military but was prevented from doing so by medical problems associated with tuberculosis,[54] with which he was diagnosed in 1917.[55] In 1918 the Worker's Accident Insurance Institute put Kafka on a pension due to his illness, for which there was no cure at the time, and he spent most of the rest of his life in sanatoriums.[5]
One can almost imagine a novel in which Hans Castorp's place at the Berghof is taken by Kafka when Hans rushes off to the war.
On the cover of my copy of this book is the following quote, "Think of W.G. Sebald as memory's Einstein." -Richard Eder, The New York Times". Yes, I'm procrastinating getting back into this book, but what can he mean by that. What would a General Theory of the Relativity of Memory be? What is "space" to "time" here?
The Proust chapter in Proust Was a Neuroscientist, did establish the relativity of memory in that what we recall is not absolute or unchanging. Perhaps it's "time" and "memory" that combine, at least in Lehrer's view. But Sebald -- at least some of the time -- is imagining the memories of other people.
And, to reference the chapters in that book on music and painting, what engages me about this book is that, as with Stravinsky's music or a canvas by Cezanne, I struggle to make sense of what the author is doing and it's that struggle that attracts me.
Perhaps I should have my head looked at, I now see that Part II, All'estero is the account of the author gathering the material for Part III, Dr. K Takes the Waters at Riva. This is amusing as Part III is so much shorter than either Part II or Part IV. The author travels (twice) through central Europe and northern Italy to research an extremely un-dramatic episode in the life of Kafka, and then pads his tale with a much longer account of his own un-dramatic travels, and only slightly more dramatic childhood.
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