There is a certain equivocation in the level of typically the Absurd

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“I've invited an individual :. in order to explain to you, ” affirms the Old Man throughout The Recliners, “that this individual”—that character of typically the self spawned simply by often the Enlightenment—“and the man happen to be one and the identical. ” That established, he says a time later, “I am certainly not myself. Me one other. I am often the one inside other” (145). About the personal, to help be sure, there had been a certain equivocation upon the stage of typically the Absurd, from Beckett's tramp insisting that the small messenger from Godot not necessarily come tonight and point out that he certainly not discovered him to the quarrel about the doorbell in The Bald Soprano. “Experience teaches all of us, ” states Mrs. Jackson in a new fit involving anger, “that even when one hears the doorbell ring that is because there can be in no way anyone there” (23), almost like there were not any one to become there, virtually no person or maybe person, little or nothing resembling some sort of personal. Involving course, we don't have got to trust her, no more than we consider Derrida or Deleuze as well as the different orthodoxy of dispersed subjectivity, that typically the self is no more than liability of identities elided into language. For in its utter untenability, untenable like utterance, the self is additionally liable to be obtained on belief. “This day when you considered on your own in the mirror, anyone didn't see yourself, ” says Mrs. Martin in order to Mister. Martin, who is definitely undeterred by that. “That's since I wasn't presently there nevertheless, ” he claims (36). Just how curious the idea is, how inquiring it is, we somehow think we exist.
As with regard to the lifetime of some sort of “work of art” inside our demystifying period, in the event that fine art has not recently been fully divested of freedom, the idea has been relegated in order to the status of one other kind of “discourse, ” while (with the canon in jeopardy too) this plastic has been switched into an antiaesthetic. 1 might think that Ionesco was there in progress with his notion of a great antiplay, having to its metonymic restriction, certainly not this particular, that, not that, that, words falling, sliding, rotting with inexactitud, the clear play of the signifiers: epigrams, puns, évidence, suppositions, breaks, pleonasms plus paradoxes, impure, proverbs, fables, the repertoire of prosody, or throughout a vertigo of absurdity and nonsensical iterations, a great eruption of mere écrit, plosives, fricatives, a cataclysm of glottals or, inside screaming choral climax from the Bald Soprano, with a staccato of cockatoos, “cascades of cacas” (40) careening over the stage. Or even because the Professor demands from the Student in Typically the Lesson, sounds estimated fully with all the force regarding her bronchi, such as that godess of performance art, Diamanda Bals, not really sparing typically the vocal cords, but doing a new virtual weapon ones. Or typically the sounds warming in their sensation—“‘Butterfly, ’ ‘Eureka, ’ ‘Trafalgar, ’ ‘Papaya’”—above surrounding air flow, “so that they can take flight without danger of falling on deaf head, which are, ” as around the despegado vibration connected with the bourgeois viewers (Brecht's culinary theater), “veritable voids, tombs of sonorities, ” to be awakened, if, by simply an accelerating merger of words, syllables, essay sentences, in “purely irrational assemblages of sound, ” the assault of sound, “denuded of all sense” (62–63).
Mania obsessive, cruel while he becomes, what the Mentor seems defining, by the crescendo connected with intimidation, is not only often the hero worship of an antiplay, nonetheless a kind of alternative theater as well as one other form of art. Certainly, he might be talking about, “from that dizzying plus slick perspective in which every the fact is lost, ” what Artaud tries to be able to reimagine, in relevant often the Orphic insider secrets to the alchemical theatre, its “complete, sonorous, streaming realization, ”6 mainly because well as certain fresh events of the sixties, turned on simply by Artaud's cruelty, its faith-based project, which came, such as go back of the repressed, from the exhilarating crest in the theater of the Silly. Hence, in the interval of the Surviving Show and Dionysus throughout 69, or Orghast from Persepolis, we saw performers (the word “actor” shunted aside, tainted like “the author” by conventional drama) pitilessly expelling air in the lungs, or caressingly on the expressive cords, which, like Artaud's incantatory murmurs surrounding this time or perhaps, in the Balinese crisis, the “flights of elytra, [the] rustling of branches, ”7 or perhaps, in the brutalizing euphoria of the Professor's lyric saying, “like harps or foliage within the wind, will suddenly get rid of, agitate, vibrate, vibrate, vibrate or ovulate, or even fricate or jostle from the other person, or sibilate, sibilate, inserting everything in movements, the particular uvula, the language, often the palate, the tooth, ” and as a person might still find that today (back around a acting class) using workout routines in the tradition coming from Grotowski to Suzuki (tempered by the Linklater method) this polymorphous perversity regarding it all: “Finally the words come out connected with the nose, the jaws, the pores, painting alongside with them all often the body organs we have called, torn upwards by typically the moth, in a potent, majestic flight, … labials, dentals, palatals, and other folks, some caressing some poisonous and violent” (62–64). Plus choose , too, expressing “all this perverse possibilities of the mind, ” as Artaud says of the contagious revelation of the Plague8—the contagion there, if not this revelation, in Ionesco's Often the Chairs, with “a negative smell from … immobile water” listed below the screen and, with mosquitos being released (113), the unrelieved stench of the pathos connected with “all that's gone decrease the drain” (116).