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."

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.

Contemporary literature has, for several decades and in various guises, been dominated by questions of identity and the self. It has been forgotten that, until the Enlightenment, theological reflection emphasized the close connectedness of the self with God; knowledge of God is essential to knowledge of the self; and vice-versa, correct knowledge of the self is a necessary correlate to true knowledge of God. This has been called the double knowledge. Writing God and the Self examines two literary texts and lives as representative of two antithetical positions. The first, represented by Samuel Beckett's life and his Three Novels, is that the self is independent of God; the second, represented by C. S. Lewis and Till We Have Faces, is that God and the self are intimately connected. Beckett's radical apophaticism about God is shown to be tied to his extreme apophaticism about the self, whereas Lewis's sense of selfhood is demonstrated to be integrally connected to his sense of a personal and self-transcending God. Other voices--Augustine, Teresa of Avila, Charles Taylor, Rowan Williams, Mark McIntosh and Vladimir Lossky--join the chorus of theologians, psychologists, and other thinkers, past and present, that contribute to this exploration of what Christian theology has to say about the insistent problem of the self. Taken together, all these voices articulate a powerful vision of selfhood in relation to God that is desperately needed today.

Iconic Spaces looks at Samuel Beckett's mature theatrical work as a displaced theology of the icon. Sandra Wynands rejects conventional existentialist or nihilist interpretations of Beckett's work, arguing instead that beneath the text, in the depths of language and being, Beckett creates an absolutely irreducible, transcendent space. She traces a nondual model of perception and experience through a selection of Beckett's art-critical and dramatic works, focusing in particular on four minimalist plays: Catastrophe, Not I, Quad, and Film. Iconic Spaces makes an important contribution to scholars and students of literature, philosophy, theatre studies, and religion by giving them an exciting new way of reading and experiencing Beckett's work. "This is an original, adventurous, and absorbing book. It deploys an acute understanding of contemporary philosophical writing in order to address the demands Beckett makes on his readers and spectators in nonreductive, affirmative fashion; and it also reinvigorates our understanding of Beckett's relationship to religion and theology by exploring in some detail, and, arguably for the first time, the extent of Beckett's engagement as a writer, not with positive religion, but with apophatic religious thought." --Leslie Hill, University of Warwick "In this remarkable and scrupulously argued book about Samuel Beckett, Sandra Wynands provides a compelling analysis of the postmodern experience of God's absence. She does so partly by showing how atheism, rigorously deconstructed, can converge with the insights and strategies of negative theology. Sandra Wynands is daringly insightful about Beckett, while also situating his work within a set of historical and cultural parameters that are described with impressive learning and breadth of vision." --Patrick Grant, University of Victoria "Iconic Spaces is an impressive piece of work. In exploring the relationship between 'negative theology' and Samuel Beckett's late work for the stage, Sandra Wynands makes an original and important contribution to Beckett studies and to modern drama and theatre studies more generally. Her discussion ranges widely across difficult and complex disciplinary, theoretical, philosophical, and critical materials with notable maturity and clarity, providing startlingly original insights on almost every page." --Ric Knowles, University of Guelph

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’.

Like 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.In this, his second book about the essence and depth of Samuel Beckett's thinking and literary art, John Calder analyses 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 attention compared to the early and middle periods. It will 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.

Often bleak and blasphemous, Samuel Beckett's writing is not commonly considered a source of spiritual courage and theological depth, but "Christ's Wait for Godot" finds much to admire in Beckett's grey world. Stephen D. Morrison leverages his expertise in Jürgen Moltmann's theology to read Beckett with a theologian's eye and discover many surprising parallels. By also gleaning from the insights of Paul Tillich, Karl Barth, Dietrich Bonhoeffer, and the mystical and apophatic traditions, Morrison arrives at a highly original reading of Beckett that is at once comforting and challenging. Most critics studying Beckett's religious themes fail to reckon with the strength of his spiritual sensibilities. But there is tremendous metaphysical depth to Beckett's obsession with suffering, protest, longing, and hope. Morrison strives to uncover new ways of reading Beckett's work by taking his spiritual sensibilities seriously and reading him theologically. The result is a book at once hopeful and honest. In the end, it is Beckett's humanity that impresses us the most. And in these uncertain times, we need writers who courageously wrestle with God, truth, and meaning.

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.