Roaming across topics as diverse as the Hebrew Bible, the history of science and mathematics, the ontology of Heidegger, and the poetry of Paul Celan, Steiner examines how the twentieth century has placed in doubt the rationale and credibility of a future tense - the existence of hope. Acknowledging that technology and science may have replaced art and literature as the driving forces in our culture, Steiner warns that this has not happened without a significant loss. The forces of technology and science alone fail to illuminate inevitable human questions regarding value, faith, and meaning. And yet it is difficult to believe that the story out of Genesis has ended, Steiner observes, and he concludes this volume of reflections with an evocation of the endlessness of beginnings.
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George Steiner is Fellow of Churchill College at Cambridge.
Steiner begins with the ominous phrase, "We have no more beginnings." In the past, danger came from without, but in the 20th century, Nazism, fascism and Stalinism sprang from within, born from the very cultures they corrupted. The trend continues today in the former Yugoslavia and elsewhere. When barbarism becomes so domesticated, writes Steiner, it can only change our language for the worse, a point he illustrates in a story about a thirsty death-camp inmate who watches his torturer pour a glass of water on the floor and asks, "Why are you doing this?" only to be told, "There is no `why' here." Thus we are living during the "eclipse of the messianic," a time when "grammars of nihilism flicker... on the horizon." The dauntingly erudite Steiner, one of our leading literary critics (Errata: An Examined Life; etc.), makes a forceful distinction between progress in the sciences and in the arts, pointing out that "a nineteenth-century steam engine is now an historical curio," whereas "a novel by Dostoevsky is not." But in the context of our present-day civilized savagery, he says, art's very timelessness means that its time is up. Stories repeat themselves; both King Lear and The Brothers Karamazov are just variations on the Cinderella story. Once instructive or comforting, these fables no longer speak to a world that smiles yet has gone mad, says Steiner ruefully. There is just the tiniest spark of hopefulness in his conclusion, however, a curiosity about the possibility of rich and strange developments in the arts, though he hazards no guess as to what those changes might be. Steiner is so profoundly pessimistic that one might fall into a state of total despair were one not dazzled by a learning and an elegance that, in the minds of others less fatalistic, may yet prove redemptive.
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