From: "Dr. Ullrich Michael Haase" <u.haase-AT-mmu.ac.uk>
Subject: MB: RE: RE: RE: LRD
Date: Wed, 13 May 1998 16:10:16 +0100



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Dear Will,
Fine, but what I wanted to know is in what sense one can talk of a "thing" that is not in the world (and would not even be, in any quasi-transcendental way, belong to that which makes the world possible).
I can see that the idea of "engagement to" seems to imply a prior existence of that which is hence engaged, but  in that form it is obviously not what is intended.
On the other hand, insofar as Sartre is concerned, the reason for which it is impossible to write a racist novel is to be found in the ontological essence of literature; yet, unless one talks about the world in rather empty terms, as the sum total of all ontically existing things, I again have difficulties to see in what sense literature calls radically into question the relation between work and world (in both senses, insofar I cannot even that easily see how the can be counter-posed in the first place.
Again, what Sartre is talking about is an experience with literature, in the writing or reading of which the world appears in a way that the separate interests somebody might have as a racist is essentially contradicted (which is to say something about language in Hegel's words: "But language is the more truthful, in it we immediately contradict what we meant to say".
Yours Ullrich Haase


-----Original Message-----
From:	Large.W [SMTP:stawla-AT-lib.marjon.ac.uk]
Sent:	Tuesday, May 12, 1998 10:30 PM
Subject:	MB: RE: RE: LRD


Because for Blanchot engagment presupposes a bridge between the work and  
the world which literature radically calls into question.
stawla

 ----------
From:  owner-blanchot[SMTP:owner-blanchot-AT-lists.village.Virginia.EDU]
Sent:  08 May 1998 14:29
To:  'blanchot-AT-lists.village.Virginia.EDU'
Subject:  MB: RE: LRD


I do not quite understand the exteriority of the work to the world; is that to
say that the work is considered something metaphysical? And, you claim that "He
says he writes books for others.  But he is lying, for if he really were for
others then he would not be a writer".
   
But that seems to be begging the question, as it presupposes the conclusion of
the argument. Why should Sartre be so wrong in giving an account of the
engagement of the work to the world?
Yours Ulli

 -----Original Message-----
From:   Large.W [SMTP:stawla-AT-lib.marjon.ac.uk]
Sent:   Friday, May 08, 1998 1:44 AM
To:     'Blanchot list'
Subject:        MB: LRD


Let us look at the dialectic, or hyper-dialectic to use Merleau-Ponty's  
expression, of the writer again.  The question is whether the writer 
belong to this world (the world of events, causes, commitments) or not.  
 The writer wants to belong to this world.  He says he writes books for  
others.  But he is lying, for if he really were for others then he would  
be not be a writer.  So the writer just writes then?  Is this what makes  
him authentic.  But there is a twist.  The more the writer throws himself 
into the centre of the work, the more the work turns towards the world.  
 The work and the world are neither the same nor opposed to one another,  
rather they are interlaced.  The writer and the reader cannot be
separated and opposed to one another rather they are all moments of what  
we might call the work.  This means that neither the writer nor the
reader can have any precedence over one another.  What we have to avoid  
is the Hegelian temptation (which is philosophy's temptation) of
thinking that the work, at some higher level, is the unity of the writer and
the  
reader.  The movement here is one of constant opposition in which there  
can be no reconciliation.  Thus the writer can never be authentic.
stawla

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