Rumpelstilzchen
Former Member
More interesting facts on the man and his work as well as on translations issues:
James Wood in the New Yorker: Madness and Civilization, The very strange fictions of Laszlo Krasznahorkai
(the article can apparently be read online without any New Yorker subscription, this did not work in the past, interesting...)
David Auerbach in the Quarterly Conversation: The Mythology of László Krasznahorkai
Two quotes that I find interesting:
James Wood about War and War:
David Auerbach on why he thinks that K's vision in Melancholy of Resistance is much more universal than a communist allegory:
With respect to the universality of Melancholy of Resistance also W. G. Sebald's quote comes to mind (please excuse me, the quote is already quite overused, but since it is so often presented without the important reference to this particular book):
And finally here is a very interesting quote from a review of Animalinside in the Quarterly Conversation by Christiane Craig, about a reading of Animalinside by the author himself:
James Wood in the New Yorker: Madness and Civilization, The very strange fictions of Laszlo Krasznahorkai
(the article can apparently be read online without any New Yorker subscription, this did not work in the past, interesting...)
David Auerbach in the Quarterly Conversation: The Mythology of László Krasznahorkai
Two quotes that I find interesting:
James Wood about War and War:
For all these reasons, this is one of the most profoundly unsettling experiences I have had as a reader. By the end of the novel, I felt that I had got as close as literature could possibly take me to the inhabiting of another person, and, in particular, the inhabiting of a mind in the grip of "war and war" - a mind not without visions of beauty but also one that is utterly lost in its own boiling, incommunicable fictions, its own grotesquely fertile pain.
David Auerbach on why he thinks that K's vision in Melancholy of Resistance is much more universal than a communist allegory:
These analogies are not meant to be precise; the point is that Krasznahorkai's approach undermines the exactitude of philosophy, thus entering the realm of mythology, half-spiritual and half-real. Philosophy's explanations, by which I mean rational conceptualizations, cannot sit next to chaos. It is only mythology that can make space for the chaos of the Prince and see that existence is not merely a contest of competing orders and ideas but the chronicle of how those orders are temporarily imposed onto a brute chaos that endlessly resists them.
Though many novels are praised for diagnosing the malaise of our time (isolation, capitalism, inauthenticity, suburbia, etc.), Krasznahorkai's books illuminate why their explanations are so often trite. Their authors are frequently trapped in the same myopia as the society they supposedly critique, dispatching received ideas whose premises they do not question, whose premises arise from a lack of questioning the greater conceptual schemas which are seen to fail in The Melancholy of Resistance. For those who believe that in 20 years time Jonathan Franzen's The Corrections will seem as dated as Norman Mailer's or Sinclair Lewis's lesser efforts do today, Krasznahorkai provides a more universal fictional landscape.
With respect to the universality of Melancholy of Resistance also W. G. Sebald's quote comes to mind (please excuse me, the quote is already quite overused, but since it is so often presented without the important reference to this particular book):
This is a book about a world into which the Leviathan returned. The universality of its vision rivals that of Gogol's Dead Souls and far surpasses all the lesser concerns of contemporary writing.
And finally here is a very interesting quote from a review of Animalinside in the Quarterly Conversation by Christiane Craig, about a reading of Animalinside by the author himself:
And precisely so, during an open event celebrating the publication of The Cahiers Series’ Animalinside at the American University of Paris, selections from the text are read aloud. On the date, Krasznahorkai is serene, cheerful. He sits cross-legged, speaks very little, is a silvery and reluctant man, a quiet smiler. He is, on the whole, reticent, merry but remote, except when the moment arrives to read from Animalinside in the Hungarian, which he seems to relish. In fact, he is a very talented lector and there is a slippery, contained calm in his reading. I was especially struck by how his modulations in Hungarian compared or, rather, did not compare to the English translation when read aloud. The Hungarian was less inflected, characterized by a sort of cold boiling, while the English was always, so it seemed, springing forwards and outwards, demonstrative. But then perhaps English does best lend itself to inflection and to demonstration. It was strange in any case to hear the certain, spoken disparity between the two texts and to begin then to understand how much the way a text feels is so necessarily altered by the work of translation, not for lack of accuracy or talent on the part of the translator but for the sheer, tactual difference between languages. For example, the translated text, through the English and its requisite pronunciations, expresses a kind of perpetual “lunging,” while otherwise, the Hungarian original is gathered, and so to say, poised. It does not ptyalize or molest as the English does, it threatens and even promises pain, horror, in a voice, gleeful, and that yet softly tinkles, like a cat bell. The Hungarian is perhaps more calamitous for exactly this reason: all along it is, just as Krasznahorkai reads it, smiling.