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Men are accomplices to that which leaves them indifferent.
George Steiner
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There is something terribly wrong with a culture inebriated by noise and gregariousness.
George Steiner
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To shoot a man because one disagrees with his interpretation of Darwin or Hegel is a sinister tribute to the supremacy of ideas in human affairs — but a tribute nevertheless.
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Words that are saturated with lies or atrocity do not easily resume life.
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We come after. We know now that a man can read Goethe or Rilke in the evening, that he can play Bach and Schubert, and go to his day's work at Auschwitz in the morning. To say that he has read them without understanding or that his ear is gross, is cant. In what way does this knowledge bear on literature and society, on the hope, grown almost axiomatic from the time of Plato to that of Matthew Arnold, that culture is a humanizing force, that the energies of spirit are transferable to those of conduct?
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The new pornographers subvert this last, vital privacy; they do our imagining for us. They take away the words that were of the night and shout them over the roof-tops, making them hollow.
George Steiner
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The new sound-sphere is global. It ripples at great speed across languages, ideologies, frontiers and races. The economics of this musical Esperanto is staggering. Rock and pop breed concentric worlds of fashion, setting and life-style. Popular music has brought with it sociologies of private and public manner, of group solidarity. The politics of Eden come loud.
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Language can only deal meaningfully with a special, restricted segment of reality. The rest, and it is presumably the much larger part, is silence.
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Increasingly unable to create for itself a relevant body of myth, the modern imagination will ransack the treasure house of the classic.
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Where God clings to our culture, to our routines of discourse, He is a phantom of grammar, a fossil embedded in the childhood of rational speech. So Nietzsche (and many after him). This essay argues the reverse. It proposes that any coherent understanding of what language is and how language performs, that any coherent account of the capacity of human speech to communicate meaning and feeling is, in the final analysis, underwritten by the assumption of God's presence.
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The ordinary man casts a shadow. In a way we do not quite understand, the man of genius casts light. Instinctively, we flinch from this light. We assure ourselves that genius must pay a terrible price. Often history bears us out: the creator, the supreme artist, the master of politics carries the scars of his greatness.
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The Oresteia, King Lear, Dostoevsky's The Devils no less than the art of Giotto or the Passions of Bach, inquire into, dramatize, the relations of man and woman to the existence of the gods or of God.
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It is not the literal past that rules us, save, possibly, in a biological sense. It is images of the past. These are often as highly structured and selective as myths. Images and symbolic constructs of the past are imprinted, almost in the manner of genetic information, on our sensibility. Each new historical era mirrors itself in the picture and active mythology of its past.
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In the Soviet Union, he knew, great art hangs in public galleries. No scholars, no men and women waiting to mend their souls before a Raphael or a Matisse need wait, cap in hand at the mansion door.
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Almost overwhelmingly, European culture, at the close of this millennium, is that of the museum. Who among us believes that we shall witness a new Dante, a Shakespeare of the 21st Century, a Mozart to come?
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Verse no longer stands at the centre of communicative discourse. It is no longer, as it was from Homer to Milton, the natural repository of knowledge and traditional sentiment. It no longer gives to society its main record of past grandeur or its natural setting for prophecy, as it did in Virgil and Dante. Verse has grown private. It is a special language which the individual poet insinuates, by force of personal genius, into the awareness of his contemporaries, persuading to learn and perhaps hand on his own uses of words. Poetry has become essentially lyric — that is to say, it is the poetry of private vision rather than of public or of national occasion.
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He who has read Kafka's Metamorphosis and can look into his mirror unflinching may technically be able to read print, but is illiterate in the only sense that matters.
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The calling of the teacher. There is no craft more privileged. To awaken in another human being powers, dreams beyond one's own; to induce in others a love for that which one loves; to make of one's inward present their future; that is a threefold adventure like no other.
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Cheap music, childish images, the vulgate in language, in its crassest sense, can penetrate to the deeps of our necessities and dreams. It can assert irrevocable tenure there. The opening bars, the hammer-beat accelerando of Edith Piaf's Je ne regrette rien — the text is infantile, the tune stentorian, and the politics which enlisted the song unattractive — tempt every nerve in me, touch the bone with a cold burn and draw me into God knows what infidelities to reason, each time I hear the song, and hear it, uncalled for, recurrent inside me.
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Chess may be the deepest, least exhaustible of pastimes, but it is nothing more. As for a chess genius, he is a human being who focuses vast, little-understood mental gifts and labors on an ultimately trivial human enterprise.
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Even where it is manipulated by major talents, deconstruction tends to bear either on marginal texts (Sade, Lautréamont), or on secondary work by a great writer (Barthes on Balzac's Sarrazine). The classics of deconstruction, in Jacques Derrida or Paul De Man, are "misreadings" not of literature but of philosophy; they address themselves to philosophical linguistics and the theory of language. The masks they seek to strip off are those worn by Plato, by Hegel, by Rousseau, by Nietszche or Saussure. Deconstruction has nothing to tell us of Aeschylus or Dante, of Shakespeare or Tolstoy.
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The private reader of listener can become an executant of felt meaning when he learns the poem or the musical passage by heart. To learn by heart is to afford the text or music an indwelling clarity and life-force.
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If there is a chronic infirmity by which every teacher ought to be afflicted, it is, indeed, hope.
George Steiner
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Women began their inner emancipation by their access to literature, by access to the world through books; an access they could not have socially or politically, or of course economically, in the world at large.
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Nothing in the next-door world of Dachau impinged on the great winter cycle of Beethoven chamber music played in Munich. No canvases came off museum walls as the butchers strolled reverently past, guide-books in hand.
George Steiner
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Quote of the day
The best and fastest way to learn a sport is to watch and imitate a champion.
Jean-Claude Killy
George Steiner
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Born:
April 23, 1929
Died:
February 3, 2020
(aged 90)
Bio:
Francis George Steiner was a French-born American literary critic, essayist, philosopher, novelist, and educator. He has written extensively about the relationship between language, literature and society, and the impact of the Holocaust.
Known for:
After Babel (1975)
Real presences (1986)
The Idea of Europe: An Essay (2004)
Tolstoy or Dostoevsky (1960)
The death of tragedy (1961)
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spirit
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genius
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