Читаем How Proust Can Change Your Life полностью

DATING PROBLEMS: If only she had poured her energies into inviting the other gender, for it wasn’t easy to find young men similarly disenchanted with Diana Vernon. “You think me jaded and effete. You are mistaken,” Proust protested to one recalcitrant candidate, a pretty sixteen-year-old classmate called Daniel Halévy. “If you are delicious, if you have lovely eyes …, if your body and mind … are so lithe and tender that I feel I could mingle more intimately with your thoughts by sitting on your lap …, there is nothing in all that to deserve your contemptuous words.”

Rebuffs led Proust to justify his desire with selective appeals to the history of Western philosophy. “I am glad to say that I have some highly intelligent friends, distinguished by great moral delicacy, who have amused themselves at one time with a boy,” Proust informed Daniel. “That was the beginning of their youth. Later on they went back to women.… I would like to speak to you of two masters of consummate wisdom, who in all their lives plucked only the bloom, Socrates and Montaigne. They permit men in their earliest youth to ‘amuse themselves,’ so as to know something of all pleasures, and so as to release their excess tenderness. They held that these at once sensual and intellectual friendships are better for a young man with a keen sense of beauty and awakened ‘senses’, than affairs with stupid, corrupt women.”

Nevertheless, the blinkered boy continued in his pursuit of the stupid and corrupt.

ROMANTIC PESSIMISM: Proust’s romantic pessimism was at least partly founded on the combination of an intense need for love and a tragicomic clumsiness in securing it. “My only consolation when I am really sad is to love and to be loved,” he declared, and defined his principal character trait as: “The need to be loved; more precisely, a need to be petted and spoilt more than a need to be admired.” But an adolescence filled with misguided seductions of school friends led to an equally fruitless adulthood. There were a succession of crushes on young men who didn’t call back. In the seaside resort of Cabourg in 1911, Proust expressed his frustration to the young Albert Nahmias: “If only I could change sex and age, take on the looks of a young and pretty woman in order to embrace you with all my heart.” For a time, there was a modicum of happiness with Alfred Agostinelli, a taxi driver who moved into Proust’s flat with his wife, but Alfred met a premature end in a plane crash off Antibes, and thereafter there were to be no profound emotional engagements, merely further pronouncements as to the inseparability of love and suffering: “Love is an incurable disease.” “In love, there is permanent suffering.” “Those who love and those who are happy are not the same.”

FAILURE OF THEATRICAL CAREER: Despite the pitfalls of psychobiographical speculation, it seems that there were underlying emotional difficulties focused on the integration of amorous and sexual emotions, a claim best illustrated by quoting a proposal for a play which Proust sent to Reynaldo Hahn in 1906. It was to run as follows:

A couple adore each other, immense affection, saintly, pure (needless to say, chaste) of the husband for his wife. But this man is a sadist and, besides the love for his wife, he has relations with whores, where he finds pleasure in soiling his own feelings. Finally, the sadist, always needing something stronger, comes to soil his wife in talking to these whores, in asking them to say bad things about her, and to say them himself (he is sickened five minutes later). While

he is talking like this once, his wife comes into the room without him hearing. She can’t believe her eyes or ears, falls. Then she leaves her husband. He begs, to no avail. The whores want to come back, but sadism would be too painful for him now, and after a last attempt to reconquer his wife, who doesn’t even answer him, he kills himself

.

Sadly, no Paris theater expressed an interest.

Перейти на страницу:

Похожие книги

Эра Меркурия
Эра Меркурия

«Современная эра - еврейская эра, а двадцатый век - еврейский век», утверждает автор. Книга известного историка, профессора Калифорнийского университета в Беркли Юрия Слёзкина объясняет причины поразительного успеха и уникальной уязвимости евреев в современном мире; рассматривает марксизм и фрейдизм как попытки решения еврейского вопроса; анализирует превращение геноцида евреев во всемирный символ абсолютного зла; прослеживает историю еврейской революции в недрах революции русской и описывает три паломничества, последовавших за распадом российской черты оседлости и олицетворяющих три пути развития современного общества: в Соединенные Штаты, оплот бескомпромиссного либерализма; в Палестину, Землю Обетованную радикального национализма; в города СССР, свободные и от либерализма, и от племенной исключительности. Значительная часть книги посвящена советскому выбору - выбору, который начался с наибольшего успеха и обернулся наибольшим разочарованием.Эксцентричная книга, которая приводит в восхищение и порой в сладостную ярость... Почти на каждой странице — поразительные факты и интерпретации... Книга Слёзкина — одна из самых оригинальных и интеллектуально провоцирующих книг о еврейской культуре за многие годы.Publishers WeeklyНайти бесстрашную, оригинальную, крупномасштабную историческую работу в наш век узкой специализации - не просто замечательное событие. Это почти сенсация. Именно такова книга профессора Калифорнийского университета в Беркли Юрия Слёзкина...Los Angeles TimesВажная, провоцирующая и блестящая книга... Она поражает невероятной эрудицией, литературным изяществом и, самое главное, большими идеями.The Jewish Journal (Los Angeles)

Юрий Львович Слёзкин

Культурология