ncreasingly Samuel Beckett's writing is seen as the culmination of the great literature of the twentieth century - succeeding the work of Proust, Joyce and Kafka. Beckett is a writer whose relevance to his time and use of poetic imagery can be compared to Shakespeare's in the late Renaissance. John Calder has examined the work of Beckett principally for what it has to say about our time in terms of philosophy, theology and ethics, and he points to aspects of his subject's thinking that others have ignored or preferred not to see. Samuel Beckett's acute mind pulled apart with courage and much humour the basic assumptions and beliefs by which most people live. His satire can be biting and his wit devastating. He found no escape from human tragedy in the comforts we build to shield ourselves from reality - even in art, which for most intellectuals has replaced religion. However, he did develop a moral message - one which is in direct contradiction to the values of ambition, success, acquisition and security which is normally held up for admiration, and he looks at the greed, God-worship, and cruelty to others which we increasingly take for granted, in a way that is both unconventional and revolutionary.If this study shocks many readers it is because the honesty, the integrity and the depth of Beckett's thinking - expressed through his novels, plays and poetry, but also through his other writings and correspondence - is itself shocking, to conventional thinking. Yet what he has to say is also comforting. He offers a different ethic and prescription for living - a message based on stoic courage, compassion and an ability to understand and forgive.

This book examines the role of Samuel Beckett in contemporary philosophical aesthetics, primarily through analysis of both his own essays and the various interpretations that philosophers (especially Adorno, Blanchot, Deleuze, and Badiou) have given to his works. The study centres around the fundamental question of the relationship between art and truth, where art, as a negative truth, comes to its complete exhaustion (as Deleuze terms it) by means of a series of 'endgames' that progressively involve philosophy, writing, language and every individual and minimal form of expression. The major thesis of the book is that, at the heart of Beckett's philosophical project, this 'aesthetics of truth' turns out to be nothing other than the real subject itself, within a contradictory and tragic relationship that ties the Self/Voice to the Object/Body. Yet a number of questions remain open. 'What' or 'who' lies behind this process? What is left of the endgame of art and subjectivity? Finally, what sustains and renders possible Beckett's paradoxical axiom of the 'impossibility to express' alongside the 'obligation to express'? By means of a thorough overview of the most recent criticism of Beckett, this book will try to answer these questions.

In the 1930s, a young Samuel Beckett confessed to a friend that he had been living his life according to an ‘abject self-referring quietism’. Andy Wimbush argues that ‘quietism’—a philosophical and religious attitude of renunciation and will-lessness—is a key to understanding Beckett’s artistic vision and the development of his career as a fiction writer from his early novels Dream of Fair to Middling Women and Murphy to late short prose texts such as Stirrings Still and Company. Using Beckett’s published and archival material, Still: Samuel Beckett’s Quietism shows how Beckett distilled an understanding of quietism from the work of Arthur Schopenhauer, E.M. Cioran, Thomas à Kempis, Fyodor Dostoevsky, and André Gide, before turning it into an aesthetic that would liberate him from the powerful literary traditions of nineteenth-century realism and early twentieth-century high modernism. Quietism, argues Andy Wimbush, was for Beckett a lifelong preoccupation that shaped his perspectives on art, relationships, ethics, and even notions of salvation. But most of all it showed Beckett a way to renounce authorial power and write from a position of impotence, ignorance, and incoherence so as to produce a new kind of fiction that had, in Molloy’s words, the ‘tranquility of decomposition’.

This collection of essays, most of which return to or renew something of an empirical or archival approach to the issues, represents the most comprehensive analysis of Beckett's relationship to philosophy in print, how philosophical issues, conundrums, and themes play out amid narrative intricacies. The volume is thus both an astonishingly comprehensive overview and a series of detailed readings of the intersection between philosophical texts and Samuel Beckett's oeuvre, offered by a plurality of voices and bookended by an historical introduction and a thematic conclusion.?S. E. Gontarski, Journal of Beckett StudiesThis is an important contribution to ongoing attempts to understand the relationship of Beckett's work to philosophy. It breaks some new ground, and helps us to consider not only how Beckett made use of philosophy but how his own thought might be understood philosophical.?Anthony Uhlmann, University of Western Sydney

John Calder analyzes the dualism of Beckett's theological writing, his debt to the Gnostics, Manichaeism and Geulincx in particular, the presence of ghosts in his work, and why his late writing has received so little attentionLike all the greatest writers, Samuel Beckett was primarily interested in discovering the meaning and purpose of life and of the world into which we are born. Knowledgeable about the religion his family and education instilled in him, which as an adult he could neither accept nor reject, he used it extensively in his novels, plays, and poetry. Beckett's works also explored philosophy and the imaginative world of Dante and Milton, as well as the theories of Darwin and scientific speculation, in order to create a literature that investigates human destiny more deeply and originally than any other writer had done before.This studywill open up the much underestimated Beckett to deeper understanding and provide enjoyment to the many who have become convinced that this once derided author is one of the major literary figures of his time."

Beckett often made use of images from the visual arts and readapted them, staging them in his plays, or using them in his fiction. Anthony Uhlmann sets out to explain how an image differs from other terms, like 'metaphor' or 'representation', and, in the process, to analyse Beckett's use of images borrowed from philosophy and aesthetics. This study, first published in 2006, carefully examines Beckett's thoughts on the image in his literary works and his extensive notes to the philosopher Arnold Geulincx. Uhlmann considers how images might allow one kind of interaction between philosophy and literature, and how Beckett makes use of images which are borrowed from, or drawn into dialogue with, philosophical images from Geulincx, Berkeley, Bergson, and the ancient Stoics. Uhlmann's reading of Beckett's aesthetic and philosophical interests provides a revolutionary reading of the importance of the image in his work.

"Abstract Machines: Samuel Beckett and Philosophy after Deleuze and Guattari" is an innovative approach to the relationship of the work of Samuel Beckett to philosophy. The study seeks to combine intertextual analysis and a 'schizoanalytic genealogy' derived from the thought of Gilles Deleuze and Felix Guattari to explore a 'becoming-philosophy' of Beckett's literary writing. The author focuses on zones of encounter and confrontation - spaces and times of 'becoming' - between Beckett, selected philosophers and Deleuze and Guattari. In the retrospective glance occasioned by that part of Deleuze and Guattari's complex legacy which embraces their interest in the author, Beckett's writing in particular effectuates a threshold hesitation which can be seen directly to impact on their approach to the history of philosophy and on their contribution to its 'molecularization' in the name of experimentation. "Abstract Machines," with its arresting perspectives on a wide range of Beckett's work, will appeal to academics and postgraduate students interested in the philosophical echoes so evident in his writing. The extent of its recourse to philosophers aside from Deleuze and Guattari, including, notably, Alain Badiou, renders it a timely and provocative intervention in contemporary debates concerning the relationship of literature to philosophy, both within Beckett studies and beyond.

This book draws on the theatrical thinking of Samuel Beckett and the philosophy of Gilles Deleuze to propose a method for research undertaken at the borders of performance and philosophy. Exploring how Beckett fabricates encounters with the impossible and the unthinkable in performance, it asks how philosophy can approach what cannot be thought while honouring and preserving its alterity. Employing its method, it creates a series of encounters between aspects of Beckett’s theatrical practice and a range of concepts drawn from Deleuze’s philosophy. Through the force of these encounters, a new range of concepts is invented. These provide novel ways of thinking affect and the body in performance; the possibility of theatrical automation; and the importance of failure and invention in our attempts to respond to performance encounters. Further, this book includes new approaches to Beckett’s later theatrical work and provides an overview of Deleuze’s conception of philosophical practice as an ongoing struggle to think with immanence.

This book maps out the novel's complex network of intertexts, sources and echoes, interprets its highly experimental writing and explains the work's great significance for twentieth-century literature. It offers a clear pathway into this remarkable bilingual novel, identifying Beckettâ (TM)s use of previously unknown sources in the history of Western philosophy, from the ancient and modern periods, and challenging critical orthodoxies. Through careful archival scholarship and attention to the dynamics of self-translation, the book traces Beckettâ (TM)s transformation of his narratorâ (TM)s â ~ancient voiceâ (TM), his intellectual heritage, into a mode of aesthetic representation that offers the means to think beyond intractable paradoxes of philosophy. This shift in the workâ (TM)s relation to tradition marks a hiatus in literary modernism, a watershed moment whose deep and enduring significance may now be appreciated.

In Beckett and Poststructuralism, Anthony Uhlmann offers a reading of Beckett in relation to French philosophy, particularly the work of Foucault, Deleuze and Guattari, Levinas, and Derrida. Uhlmann offers a work of literary criticism that is also a piece of intellectual history, emphasizing how Beckett develops a kind of critical thinking which differs from yet is just as powerful as that of philosophers who, along with Beckett, found themselves faced with sets of ethical problems which were thrown into sharp relief in post-war France. Uhlmann explores the links between ethics and physical existence in Beckett, Foucault and Deleuze and Guattari, and between ethics and language in Beckett, Derrida and Levinas, showing how post-war French philosophy was powerfully affected by Beckett's work. Literature is not reduced to philosophy or vice versa; rather Uhlmann considers how they interrelate and overlap, informing and deforming one another, and how both encounter history.