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Lev Shestov. Anton Tchekhov, and Other Essays
Anton Tchekhov, and Other Essays
Table of Contents
INTRODUCTION
ANTON TCHEKHOV (CREATION FROM THE VOID)
I
II
III
IV
V
VI
VII
VIII
THE GIFT OF PROPHECY (For the twenty-fifth anniversary of F. M. Dostoevsky's death.) I
II
III
PENULTIMATE WORDS. I. De omnibus dubitandum
II. Self-renunciation and Megalomania
III. Eternal Truths
IV. Earth and Heaven
V. The Force of Argument
VI. Swan Songs
VII. What is Philosophy?
IX. What is Truth?
X. More of Truth
XI. I and Thou
THE THEORY OF KNOWLEDGE. The Theory of Knowledge as Apologetics
Truth and Utility
Philosophers and Teachers
Truth as a Social Substance
Doctrines and Deductions
Truths, Proven and Unproven
The Limits of Reality
The Given and the Possible
Experiment and Proof
The Seventh Day of Creation
What does the History of Philosophy teach us?
Science and Metaphysics
A Tacit Assumption
The First and the Last
Отрывок из книги
Lev Shestov
Published by Good Press, 2019
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Tchekhov is dead; therefore we may now speak freely of him. For to speak of an artist means to disentangle and reveal the 'tendency' hidden in his works, an operation not always permissible when the subject is still living. Certainly he had a reason for hiding himself, and of course the reason was serious and important. I believe many felt it, and that it was partly on this account that we have as yet had no proper appreciation of Tchekhov. Hitherto in analysing his works the critics have confined themselves to common-place and cliché. Of course they knew they were wrong; but anything is better than to extort the truth from a living person. Mihailovsky alone attempted to approach closer to the source of Tchekhov's creation, and as everybody knows, turned away from it with aversion and even with disgust. Here, by the way, the deceased critic might have convinced himself once again of the extravagance of the so-called theory of 'art for art's sake.' Every artist has his definite task, his life's work, to which he devotes all his forces. A tendency is absurd when it endeavours to take the place of talent, and to cover impotence and lack of content, or when it is borrowed from the stock of ideas which happen to be in demand at the moment. 'I defend ideals, therefore every one must give me his sympathies.' Such pretences we often see made in literature, and the notorious controversy concerning 'art for art's sake' was evidently maintained upon the double meaning given to the word 'tendency' by its opponents. Some wished to believe that a writer can be saved by the nobility of his tendency; others feared that a tendency would bind them to the performance of alien tasks. Much ado about nothing: ready-made ideas will never endow mediocrity with talent; on the contrary, an original writer will at all costs set himself his own task. And Tchekhov had his own business, though there were critics who said that he was the servant of art for its own sake, and even compared him to a bird, carelessly flying. To define his tendency in a word, I would say that Tchekhov was the poet of hopelessness. Stubbornly, sadly, monotonously, during all the years of his literary activity, nearly a quarter of a century long, Tchekhov was doing one thing alone: by one means or another he was killing human hopes. Herein, I hold, lies the essence of his creation. Hitherto it has been little spoken of. The reasons are quite intelligible. In ordinary language what Tchekhov was doing is called crime, and is visited by condign punishment. But how can a man of talent be punished? Even Mihailovsky, who more than once in his lifetime gave an example of merciless severity, did not raise his hand against Tchekhov. He warned his readers and pointed out the 'evil fire' which he had noticed in Tchekhov's eyes. But he went no further. Tchekhov's immense talent overcame the strict and rigorous critic. It may be, however, that Mihailovsky's own position in literature had more than a little to do with the comparative mildness of his sentence. The younger generation had listened to him uninterruptedly for thirty years, and his word had been law. But afterwards every one was bored with eternally repeating: 'Aristides is just, Aristides is right.' The younger generation began to desire to live and to speak in its own way, and finally the old master was ostracised. There is the same custom in literature as in Terra del Fuego. The young, growing men kill and eat the old. Mihailovsky struggled with all his might, but he no longer felt the strength of conviction that comes from the sense of right. Inwardly, he felt that the young were right, not because they knew the truth—what truth did the economic materialists know?—but because they were young and had their lives before them. The rising star shines always brighter than the setting, and the old must of their own will yield themselves up to be devoured by the young. Mihailovsky felt this, and perhaps it was this which undermined his former assurance and the firmness of his opinion of old. True, he was still like Gretchen's mother in Goethe: he did not take rich gifts from chance without having previously consulted his confessor. Tchekhov's talent too was taken to the priest, by whom it was evidently rejected as suspect; but Mihailovsky no longer had the courage to set himself against public opinion. The younger generation prized Tchekhov for his talent, his immense talent, and it was plain they would riot disown him. What remained for Mihailovsky He attempted, as I say, to warn them. But no one listened to him, and Tchekhov became one of the most beloved of Russian writers.
Yet the just Aristides was right this time too, as he was right when he gave his warning against Dostoevsky. Now that Tchekhov is no more, we may speak openly. Take Tchekhov's stories, each one separately, or better still, all together; look at him at work. He is constantly, as it were, in ambush, to watch and waylay human hopes. He will not miss a single one of them, not one of them will escape its fate. Art, science, love, inspiration, ideals—choose out all the words with which humanity is wont, or has been in the past, to be consoled or to be amused—Tchekhov has only to touch them and they instantly wither and die. And Tchekhov himself faded, withered and died before our eyes. Only his wonderful art did not die—his art to kill by a mere touch, a breath, a glance, everything whereby men live and wherein they take their pride. And in this art he was constantly perfecting himself, and he attained to a virtuosity beyond the reach of any of his rivals in European literature. Maupassant often had to strain every effort to overcome his victim. The victim often escaped from Maupassant, though crushed and broken, yet with his life. In Tchekhov's hands, nothing escaped death.
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