Brain Pickings

Posts Tagged ‘diaries’

30 AUGUST, 2012

Anaïs Nin on Self-Publishing, the Magic of Letterpress, and the Joy of Handcraft

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“You pit your faculties against concrete problems. The victories are concrete, definable, touchable.”

Celebrated diarist Anaïs Nin has previously given us some keen insights on life, mass movements, Paris vs. New York, and what makes a great city. Besides artist and author, Nin was also a publishing entrepreneur. In January 1942, she sets up her own small press in a loft on Macdougal Street, and soon set out to print and self-publish a new edition of her third book, Winter of Artifice, teaching herself typesetting and doing most of the manual work herself.

From The Diary of Anaïs Nin, Vol. 3: 1939-1944 (public library) comes this beautiful passage on the joy of handcraft, written in January of 1942 — a particularly timely meditation in the age of today’s thriving letterpress generation and the Maker Movement. (Especially interesting is the parallel to what developer Ellen Ullman articulates in describing the mesmerism of programming software.)

Anaïs Nin operating her handpress in Macdougal Street studio

The relationship to handcraft is a beautiful one. You are related bodily to a solid block of metal letters, to the weight of the trays, to the adroitness of spacing, to the tempo and temper of the machine. You acquire some of the weight and solidity of the metal, the strength and power of the machine. Each triumph is a conquest by the body, fingers, muscles. You live with your hands, in acts of physical deftness.

You pit your faculties against concrete problems. The victories are concrete, definable, touchable. A page of perfect printing. You can touch the page you wrote. We exult in what we master and discover. Instead of using one’s energy in a void, against frustrations, in anger against publishers, I use it on the press, type, paper, a source of energy. Solving problems, technical, mechanical problems. Which can be solved.

If I pay no attention, then I do not lock the tray properly, and when I start printing the whole tray of letters falls into the machine. The words which first appeared in my head, out of the air, take body. Each letter has a weight. I can weigh each word again, to see if it is the right one.

I use soap boxes as shelves, to hold tools, paper, inks. I arrive loaded with old rags for the press, old towels for the hands, coffee, sugar.

[…]

The press mobilized our energies, and is a delight. At the end of the day you can see your work, weigh it. It is done. It exists.

Nin then offers a wonderfully vivid vignette, in which her partner in the venture, Gonzalo, engages in a wild wrestling match with the press — a near-primal struggle we’ve all experienced in the face of an unruly letterpress or even a plain old office printer jam:

Once there was something wrong with the press. It did not work. Gonzalo would not send for the workman, or the repairman. He literally battled with the press, as if it were a bronco, a bull, an animal to be tamed. His hair flew around his face, perspiration fell from his forehead, his centaur feet were kicking the pedals. The machine groaned.

It seemed almost like a physical battle which he intended to win by force. He towered over it. He seemed bigger than the machine. I never saw anything more primitive, more like a battle between an ancient race and a new type of monster. Both as stubborn, both strong, both violent. Gonzalo won. He was breathing heavily. The wheel suddenly began to spin again. He looked absolutely triumphant.

Ultimately, the practical handiwork is for Nin a disciplining agent for the creative process of the conceptual. In a diary entry from April of the same year, she writes:

Take the letter O out of the box, place it next to the T, then a comma, then a space, and so on.

Count page 1, 2, 3, and so on. Select the good ones while Gonzalo runs the machine. Day after day. We are nearing the end. I have difficulties with the separation of words. And it is a problem in setting type.

(My separation of the word lo-ve became years later the favorite of the faultfinders!)

The writing is often improved by the fact that I live so many hours with a page that I am able to scrutinize it, to question the essential words. In writing, my only discipline has been to cut out the unessential. Typesetting is like film cutting. The discipline of typesetting and printing is good for the writer.

Nin recounts the hard-earned triumph of her handcrafted masterpiece:

The book was finished May fifth. Gonzalo and I printed the cover. The bookbinder was objecting to the nonstandard measurements. The machines were set for standard measurements. We finally found a bookbinder willing to bind three hundred books of an odd size. It was delivered all bound May fifteenth. The Gotham Book Mart gave a party for it. The book created a sensation by its beauty. The typography by Gonzalo, the engravings by Ian Hugo were unique. The bookshop was crowded. Otto Fuhrman, teacher of graphic arts at New York University, praised the book. Art galleries asked to carry it. I received orders from collectors, a letter from James Laughlin, offering me a review in New Directions by anyone I chose.

A surviving hard-bound copy of the limited edition of Winter of Artifice, self-published by Anaïs Nin in 1942, with engravings by Ian Hugo.

The book was, indeed, stunning. (The artwork on cover of The Diary of Anaïs Nin, Vol. 3: 1939-1944 is also by Ian Hugo, an engraving he created for another one of Nin’s books, Under a Glass Bell.)

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27 AUGUST, 2012

Susan Sontag’s List of Rules and Duties for Being 24

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“Don’t criticize publicly anyone at Harvard.”

The second published volume of Susan Sontag’s diaries, As Consciousness Is Harnessed to Flesh: Journals and Notebooks, 1964-1980, gave us the celebrated author and thinker’s insights on love (now available as a limited-edition print!), writing, censorship, and aphorisms. But the first installment, Reborn: Journals and Notebooks, 1947-1963 (public library), is in many ways even more fascinating, as we see a young Sontag begin to take shape as a private person and a public intellectual.

Immediately before turning 24 on January 16, 1957, Sontag produces the following list, a blend of the pragmatic and the aspirational:

Rules + duties for being 24

  1. Have better posture.
  2. Write Mother 3 times a week.
  3. Eat less.
  4. Write two hours a day minimally
  5. Never complain publicly about Brandeis [University] or money.
  6. Teach [SS’s toddler son] David to read.

Then, several weeks later, Sontag resolves:

DON’T

  1. Criticize publicly anyone at Harvard —
  2. Allude to your age (boastfully, mock-respectfully, or otherwise)
  3. Talk about money
  4. Talk about Brandeis

DO

  1. Shower every other night
  2. Write Mother every other day

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21 AUGUST, 2012

Anaïs Nin on Why Understanding the Individual is the Key to Understanding Mass Movements

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“Every individual is representative of the whole, a symptom, and should be intimately understood.”

French-Cuban writer Anaïs Nin (1903-1977) was one of the most prolific and dedicated diarists in modern literary history, her journals a treasure trove of insight on life, literature, society, and human nature. From the The Diary of Anaïs Nin, Vol. 3: 1939-1944 (public library) — which gave us Nin’s illustrated insights on life, this poignant mediation on Paris vs. New York, and Henry Miller’s wisdom on giving vs. receiving — comes this thoughtful 1940 reflection on why understanding the masses, in sociology and in politics, must be preceded by understanding the triumphs and tragedies of the individual:

The general obsession with observing only historical or sociological movements, and not a particular human being (which is considered such righteousness here [in America]) is as mistaken as a doctor who does not take an interest in a particular case. Every particular case is an experience that can be valuable to the understanding of the illness.

There is an opacity in individual relationships, and an insistence that the writer make the relation of the particular to the whole which makes for a kind of farsightedness. I believe in just the opposite. Every individual is representative of the whole, a symptom, and should be intimately understood, and this would give a far greater understanding of mass movements and sociology.

Also, this indifference to the individual, total lack of interest in intimate knowledge of the isolated, unique human being, atrophies human reactions and humanism. Too much social consciousness and not a bit of insight into human beings.

As soon as you speak in psychological terms (applying understanding of one to the many is not the task of the novelist but of the historian) people act as if you had a lack of interest in the wider currents of the history of man. In other words, they feel able to study masses and consider this more virtuous, assign of a vaster concept than relating to one person. This makes them …. inadequate in relationships, in friendships, in psychological understanding.

A couple of pages later, Nin ties this to political leadership in a way that, in an election year, rings more urgent than ever:

My lack of faith in the men who lead us is that they do not recognize the irrational in men, they have no insight, and whoever does not recognize the personal, individual drama of man cannot lead them.

Complement The Diary of Anaïs Nin, Vol. 3, which is sublime in its entirety, with Nin on love, the creative benefits of keeping a diary, and her equally prescient thoughts on reproductive rights.

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17 AUGUST, 2012

An Institution Committed to the Dulling of the Feelings: Susan Sontag on Marriage

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“Marriage is based on the principle of inertia.”

“My God, it is intolerable to think of spending ones whole life, like a neuter bee, working, working, & nothing after all,” wrote Charles Darwin as he weighed the pros and cons of marriage before committing himself to the love of his life, with whom he had ten children.

Earlier this month, artist Wendy MacNaughton illustrated Susan Sontag’s meditations on love, culled from the author’s journals between 1964 and 1980 — a stirring blend of cynical disillusionment and romantic idealism. To get there, Sontag had passed through a turbulent youth of crashing against the walls of her sexual identity and eventually marrying Philip Rieff at the tender age of seventeen after a ten-day courtship. In the first installment of her published diaries, Reborn: Journals and Notebooks, 1947-1963 (public library), edited by Susan and Philip’s son David Rieff, a 23-year-old Sontag shares this grim antidote to Darwin’s optimistic take on spousal union as she grapples with the dissolution of her own marriage to Philip — a kind of painful separateness bespeaking the opposite of the limbic revision that happens between two souls connected in a healthy, loving relationship.

On August 12, 1956, she writes:

In marriage, every desire becomes a decision

She revisits the subject on September 4:

Whoever invented marriage was an ingenious tormentor. It is an institution committed to the dulling of the feelings. The whole point of marriage is repetition. The best it aims for is the creation of strong, mutual dependencies.  

Quarrels eventually become pointless, unless one is always prepared to act on them — that is, to end the marriage. So, after the first year, one stops ‘making up’ after quarrels — one just relapses into angry silence, which passes into ordinary silence, and then one resumes again.

Then, in an entry dated November 18, 1956, Sontag puts down the outline for an intended essay on marriage:

A Project — Notes on Marriage

Marriage is based on the principle of inertia.  

Unloving proximity.  

Marriage is all private — no public — behavior.  

The glass wall that separates one couple from another.  

Friendship in marriage. The smooth skin of the other.  

[Protestant theologian Paul] Tillich: the marriage vow is idolatric (places one moment above all others, gives that moment [the] right to determine all the future ones). Monogamy, too. He spoke disparagingly of the “extreme monogamy” of the Jews.  

Rilke thought the only way to keep love in marriage was by perpetual acts of separation-return.

The leakage of talk in marriage.
(My marriage, anyway.)

Sontag and Philip separated shortly thereafter and permanently divorced in 1958. She never completed the “Notes on Marriage” essay, though many of the ideas teased out in Reborn were eventually fully explored in Against Interpretation: And Other Essays.

Also from Sontag’s diaries, her thoughts on censorship and aphorisms, and her synthesized advice on writing.

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