Alexander's Feast by Arthur R.G. Solmssen
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Alexander's Feast by Arthur R.G. Solmssen Schloss Leopoldskron - Home of the Salzburg Seminar full text pdf-version of Alexander's Feast full text html-version next page Address of cover of html edition Home version: March 9, 2004 file:///6GBHD/Contents%20folder/Webs/acamedia.info/literature/alexanders_feast/pdfs-more/cover.htm [3/3/2004 11:17:24 AM] A.R.G. Solmssen: Novels Novels by Arthur R.G. Solmssen Rittenhouse Square (1968) Alexander's Feast (1971) The Comfort Letter (1975) A Princess in Berlin (1980) (full text) Takeover Time (1986) The Wife of Shore (2000) previous page next page version: March 2, 2004 Address of this Page Home Arthur R.G. Solmssen, Joachim Gruber file:///6GBHD/Contents%20folder/Webs/acamedia.info/literature/alexanders_feast/start.htm [3/3/2004 10:23:33 AM] Map of Austria previous page next page file:///6GBHD/Contents%20folder/Webs/acamedia.info/literature/alexanders_feast/map.htm (1 of 2) [3/2/2004 1:33:38 PM] Map of Austria version: February 24, 2004 Address of this Page Home Send comments to Joachim Gruber file:///6GBHD/Contents%20folder/Webs/acamedia.info/literature/alexanders_feast/map.htm (2 of 2) [3/2/2004 1:33:38 PM] Publisher's Foreword Publisher's Foreword Connecting Islands: The Power of Historical Fiction With his series of novels Arthur Solmssen has given us fascinating insights into history, interweaving the true and the fictional so closely that we do not perceive the seams. In my attempt to describe the extraordinary power of his novel "Alexander's Feast" I wish to make use of knowledge neuroscience has provided us in the last decades. This science seems to be ready to give us practical advice, now that it can present the arts with interpretations of what we feel as "excitement", a description of the communication the artist is establishing with us, an awareness of the impact fiction can have on us. For many decades the neurologist Oliver Sacks has been a major wanderer beween two worlds, writing two types of books: "wholly different, but wholly complementary, one more purely medical or classical, the other more existential and personal - an empathic entering into patients' experiences and worlds" (O. Sacks "Awakenings", Foreword to the 1990 edition). I wish to let him describe the basic ideas that I want to build my evaluation of "Alexander's Feast" on. The following quotes -printed in larger font- are from his review "In the River of Conscousness" (New York Review of Books, Volume 51, Number 1 · January 15, 2004). "In the chapter on "the stream of thought" of his Principles of Psychology [the philosopher] William James stressed that to its possessor, consciousness seems to be always continuous, "without breach, crack, or division," never "chopped up, into bits". The content of consciousness might be changing continually, but we move smoothly from one thought to another, one percept to another, without interruption or breaks. For James, thought flowed; hence his introduction of the term "stream of consciousness". But, he wondered, 'is consciousness really discontinuous... and does it only seem continuous to itself by an illusion analogous to that of the zoetrope?'" "Zoetropes contain a drum or disc on which a series of drawings -of animals moving, ball games, acrobats in motion, plants growing- was painted or pasted. The drawings could be viewed one at a time through axial slits in the drum, but when the drum was set into motion, the separate drawings flicked by in rapid succession, and at a critical speed, this suddenly gave way to the perception of a single, steady moving picture. When one slowed the drum again, the illusion vanished. Though zoetropes were usually seen as toys, providing a magical illusion of motion, they were originally designed (often by scientists or philosophers) with a sense that they could serve a very serious purpose: to illuminate the mechanisms both of vision and -by identifying the eye as a part of the brain- of perception and ulitmately of consciousness." "A movie, with its taut stream of thematically connected images, its visual narrative integrated by the viewpoint and values of its director, is not at all a bad metaphor for the stream of consciousness itself. And the technical and conceptual devices of cinema - zooming, fading, dissolving, omission, allusion, association and juxtaposition of all sorts—rather closely mimic (and perhaps are designed to mimic) the streamings and veerings of consciousness." "Some of my post-encephalitic patients, when they were "awakened", and especially overexcited, by taking the drug L-DOPA, described cinematic vision; some described extraordinary "standstills", sometimes hours long, in which not only visual flow was arrested, but the stream of movement, of action, of thought itself. Such standstills showed that consciousness could be brought to a halt, stopped dead, for substantial periods, while automatic, nonconscious function -maintenance of posture or breathing, for example- continued as before." This way these standstills are not consciously noticed, as the affected individual we have absolutely no knowledge of them. Music can set us free, or the physical perception of someone touching our hand ("Awakenings", film by Penny Marshall, with Robin Williams, Robert DeNiro, Dexter Gordon. NTSC, PAL). file:///6GBHD/Contents%20folder/Webs/acamedia.info/literature/alexanders_feast/publishers.html (1 of 2) [3/9/2004 10:40:25 AM] Publisher's Foreword Neurological disorders might give us insight into mechanisms of our minds and take us to more biologically based interpretations of our behavior. Such interpretations can perhaps serve as the basis for the traditional psychological one. By telling us more about the rather inescapable confinement into which our minds can lead us, they offer new ways of avoiding the standstills. Here is an example: We know that even in times of great danger, such as during the height of the Cold War with its increasing risk of global annihilation of our civilizations, we seemed to have been arrested in similar standstills, unable to take action. The rationalization of our standstills -as calculated resignation in the face of too big a task- is the traditional socio-psychological description. Another description would be the bio-neurological one in terms of such standstills, a breach in the flow of consciousness, a confinement to an island within this flow: There were other people who did not succumb to this hopelessness/standstill, who from prior experience recognized the island as being part of the stream and who could leave it at will. We call these islands "culture" or "landscape (or map) of the mind" and the questions are: How much do they determine my behavior? If they have been formed in my past, how much liberty do I have in my present? Oliver Sacks summarizes the new path laid out for us by Gerald Edelman: "A crucial innovation in the neurosciences has been "population-thinking", thinking in terms that take account of the brain's huge population of neurons, and the power of experience to differentially alter the strengths of connections between them, and to promote the formation of functional groups or constellations of neurons throughout the brain - groups whose interactions serve to categorize experience into maps representing our own, very individual reality. ● Instead of seeing the brain as rigid, fixed in mode, like a computer with a fixed program, there is now a much more biological and powerful notion of "experiential selection", of experience literally shaping the connectivity and function of the brain [i.e. changing the computer's program] (within genetic, anatomical, and physiological limits, of course). ● Such a selection of neuronal groups, and its effect on shaping the brain over the lifetime of an individual, is seen as analogous to the role of natural selection in the evolution of species; hence Gerald M. Edelman, who was a pioneer in such thinking in the 1970s, speaks of "neural Darwinism" [in Neural Darwinism: The Theory of Neuronal Group Selection] (TNGS, read inside book). ● William James himself always insisted that consciousness was not a "thing" but a "process". The neural basis of these processes, for Edelman, is one of dynamic interaction [between our "present" and "past" and between various parts of our "past"]. < He speaks here of "re-entrant" (i.e., reciprocal) interactions, and sees consciousness as arising from the enormous number of such interactions within our memory system." Here, Edelman tells me something about the role the arts are playing in our lives. My body needs excercise, and so does my mind when life does not provide enough of it. It may well be that the arts are able to provide that exercise, to open my culture, to connect islands that have formed in my stream of consciousness. In "Alexander's Feast" Arthur Solmssen immerses us in an active, autonomous and responsible part of the American civil culture of 1947 and 1961 by speaking its language and formulating the plot in it. On a second level of the story this culture actually presents itself, makes itself understood: The novel is about the Salzburg Seminar, an institute where -since the end of World War II- Americans have been meeting with Europeans in programs, e.g. seminars and symposia, dedicated to special subjects, to bridge the intellectual gap that has developed between both sides of the Atlantic. Solmssen names some characteristic American issues, formulated already in 1834 by Alexis de Tocqueville: ● Why are the Americans so restless in the midst of their prosperity? ● How is the taste for physical gratifications united in America to love of freedom and attention to public affairs? ● Why do the Americans show so little sensitiveness in their own country, and are so sensitive in Europe? ● The temper of the legal profession in the United States, and how does it serve as a counterpoise to democracy? With "Alexander's Feast" Arthur Solmssen tells us about the power of confidence, a gift from our very individual past that may help us move again, when we get frozen into a standstill at the edge of an island in the river of our consciousness.