The Healing Practices of Language: How Life Matters in Antonin Artaud’S Later Writings
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The Healing Practices Of Language: How Life Matters In Antonin Artaud’s Later Writings Les Pratiques Guérisseuses Du Langage: Comment La Vie Se Manifeste Dans Les Derniers Écrits d’Antonin Artaud (avec un résumé en français) De Helende Werking Van Taal: Hoe Het Leven Zich Manifesteert In Het Latere Werk Van Antonin Artaud (met een samenvatting in het Nederlands) Proefschrift ter verkrijging van de graad van doctor aan de Universiteit Utrecht op gezag van de rector magnificus, prof.dr. H.R.B.M. Kummeling, ingevolge het besluit van het college voor promoties in het openbaar te verdedigen op woensdag 15 mei 2019 des middags te 12.45 uur door Joeri Visser geboren op 7 oktober 1986 te Rotterdam Promotor: Prof. dr. R. Braidotti Copromotor: Dr. R. Dolphijn [T]here is life to live / that is all / […] I want to live / I will never / again, under / any pretext / whatsoever / pretend / to live / I do not want to / simulate a feeling / I want to live it.i Antonin Artaud – Notebook 287, CI, p. 794 Life is not a stationary state – it is only worthy to the extent that it changes ii Antonin Artaud – Notebook 326, CI, p. 1433 “When I use a word,” Humpty Dumpty said in rather a scornful tone, “it means just what I choose it to mean – neither more nor less.” “The question is,” said Alice, “whether you can make words mean different things.” “The question is,” said Humpty Dumpty, “which is to be master – that’s all.” Lewis Carroll – Through the looking glass, p. 223 Acknowledgments On a sultry summer day, Alice was sitting with her sister on a riverbank while she got tired and bored of the book her sister was reading, for it had no pictures or conversations in it. Suddenly, a white rabbit ran by close to her, nervously saying to itself “Oh dear! Oh dear! I shall be late” (Carroll, 38). Filled with curiosity, Alice decided to follow the rabbit she suddenly saw popping down the rabbit hole under a hedge. Fascinated by this agitated white rabbit, she went after it and discovered that the rabbit hole was like a tunnel that ended in a deep well. In the adventurous story that follows, Alice discovers Wonderland; a world that she has never seen before, neither in the outside world nor in the books: a world that oscillates between a sweet dream and a dark nightmare. In the beginning of October 2010, my curiosity and fascination were caught in a similar way by a strange figure during the course ‘Corps, Affect, Écriture,’ taught by Évelyne Grossman, that I followed at University Paris VII. This strange figure, that invigorated me in the same way as the white rabbit did with Alice, was Antonin Artaud who did not stop running agitatedly across the fields of my mind. Seeing, listening to, but above all, reading Artaud is an uncanny experience that is scary and yet fascinating; obscure and yet brilliantly obvious; abhorring and yet addictive. For this reason, I decided to follow this white rabbit by writing an essay on him, then a dissertation and finally starting a PhD research on his works. The world I thusly discovered down the rabbit hole, was a world of enormous potentialities, vital forces and exciting energies of both body and mind, that I did not know before; a wonderful, fascinating and intense world that was, at some dreary moments, also a world of despair, solitude and elusiveness. It has been a challenge to write a PhD thesis on the role of language in Artaud’s later works and I would have been stuck or got lost down the rabbit hole without the help of many people. First of all, I have found a lot of inspiration, new perspectives and different ideas by engaging in conversations with many students, scholars and professors I have met during the years I studied, worked and taught at Utrecht University. Even if we did not always speak on Artaud, it was quite often along with or around Artaud that we spoke. Writing a PhD thesis on Artaud has also meant conducting a research that has always been there in my mind; during dates with friends, birthdays or holidays. Discussing the works of Artaud with my friends sometimes ended up in a one-sided monologue that nevertheless helped me to structure my thinking, reformulate the core of my PhD research and essay the strength and logic of my arguments. For this reason I want to thank Marleen, Monique, Suzanne, Nicky, Wouter, Frank, Kelly, Jeroen, Anne, Iris, Amber, Alexander and Erik (and I surely forgot to mention many others) for letting me share my monologues with them. My students and pupils in both university and in secondary education have sometimes been confronted or bored with topics on, or closely related to, the works of Artaud. The debates and discussions that we have had on some theories, views or perspectives were creative, refreshing and helpful to this PhD research but they mainly helped me to keep my feet on the ground. Doing research on Artaud can, now and then, be an invitation to follow the white rabbit too enthusiastically down the rabbit hole, but my students and pupils have unknowingly pulled me out of this labyrinthine rabbit hole under the hedge. During my PhD research, I have always continued to teach in secondary education, the university, and I have been involved in different projects and working groups concerning education. The pressure and the time-consuming energy of this work have, at times, allured me to think of stopping this research on Artaud. I want to thank everyone who has been involved in the process of writing this PhD thesis; my promotor Rosi Braidotti for always believing in this research and especially my copromotor Rick Dolphijn for always encouraging me by saying: “There is no way back.” I want to thank you for your critical reading of my work, the opportunities you gave me for teaching at Utrecht University, for publishing my translations of Michel Serres and, most importantly, for always keeping me on track. A research on Artaud is difficult to summarize in five minutes and can be, for that reason, a solipsistic challenge. Even if my parents and sister were always interested in my activities, and although I have never really elaborately shared my thinking, writing and research with them, I nevertheless want to thank them for the unconditional support and, first and foremost, for never having frustrated the things that I have passionately, but sometimes so solitarily, done. Finally, I want to thank my future wife Sanne for the support, patience and respect that she has had for my research. In the final months, Artaud has almost daily been in every room of the house. Despite the fact that another man (an obscure figure to her) was here for quite a while, you have always respected his presence and yet still supported me in finishing my research. A PhD research on the writings of Artaud is never finished but is neither a constant popping down the rabbit hole to wander in an exciting world. Conducting research on Artaud, on the contrary, also means to listen carefully to the instruction of his words: Artaud considered his later notebooks not as pages to study but rather as tools. Finishing my PhD thesis is not to stop following the white rabbit but is nevertheless an invitation to follow, at the same time, Artaud’s practical words as passionately as I conducted my research: “there is life to live / that is all”iii (CI, 794). Table Of Contents Notes On The Translation And The Abbreviations .......................11 Writing For A People To Come. Or, Looking For An Intercessor .............................................................................................................18 Artaud: A Life In Language. Or, What Comes With Language? 24 The Enchantment Of Marseille ...................................................24 A Violent Loss Of Life ................................................................27 Reading The Writings Of A Madman .........................................34 The Oppression Of The Body .....................................................39 The Paradoxes Of Advanced Capitalism ....................................43 A Schizoanalytic Reading Of New Materialism .........................46 Still Relevant Forces At Work ....................................................51 I. The Healing Practices Of Language. On Flesh, Mind And Expression ..........................................................................................54 Do We Know What The Body Can Do? .....................................54 Articulating The Flexional Singularity Of The Body .................56 To Believe In This World ............................................................60 The Dance Of The Flesh .............................................................65 The Articulation Of A Vital Body ...............................................67 The Exploration Of The Infra-Sense Of The Body .....................71 The Vitality Of The Flesh ...........................................................74 A Commitment To Life ...............................................................78 The Healing Powers Of The Flesh ..............................................81 In Praise Of A Madman ..............................................................86 An Enterprise Of Health ..............................................................90 II. A Zoology Of Language. On The Disorder Of Language And Artaud’s Poetics .................................................................................95 The Outside Of Language ...........................................................95 8 A Cynical Reading Of Spinoza ...................................................98