manurhin mr73

I

Writing a year after the end of WWI, prewar Olympic gold and silver pistol shooting medalist Walter Winans began Chapter I of his treatise The Modern Pistol and How to Shoot It with a bold pronouncement: “There is now no use learning revolver shooting. That form of pistol is obsolete except in the few instances where it survives for target shooting, or is carried for defense; just as flintlock muskets even now survive in out-of-the-way parts of the world. If a man tries to defend himself with a revolver against another armed with the automatic pistol he is at a great disadvantage. […] The automatic is more accurate than a revolver [and has] a much longer range than the revolver.” This article is concerned with technical features of the most conspicuous exception to Winans’ pronouncement, the Manurhin MR73, the last revolver developed and fielded forty years ago as an offensive sidearm, a capacity in which it continues to excel to this very day.
    But first, a few words about its precursors. Continue reading manurhin mr73

tolerance at home and abroad

13 février 1900.
Claudel déjeune. Il parle du mal que l’affaire Dreyfus nous a fait à l’étranger. Cet homme intelligent, ce poëte, sent le prêtre rageur et de sang âcre.
—Mais la tolérance ? lui dis-je.
—Il y a des maisons pour ça, répond-il.

Ils éprouvent je ne sais quelle joie malsaine à s’abêtir, et ils en veulent aux autres, de cet abêtissement. Ils ne connaissent pas le sourire de la bonté.
Sa soeur a dans sa chambre un portrait de Rochefort et, sur sa table, La Libre Parole. Elle a envie de le suivre dans ses consulats.
Et ce poëte affecte de ne comprendre et de n’admirer que les ingénieurs. Ils produisent de la réalité. Tout cela est banal.
Il a le poil rare et regarde en dessous. Son âme a mauvais estomac. Il revient à son horreur des juifs, qu’il ne peut voir ni sentir.
13 February 1900.
Lunch with Claudel. He speaks of the harm that the Dreyfus affair caused to us abroad. This man, this poet, smells of a fanatical priest and acrid blood.
—What of tolerance? I said.
—There are houses for that, he replied.

They feel some unhealthy joy at dumbing themselves down, and they want others to follow suit. They do not know the smile of kindness.
His sister has in her room a portrait of Rochefort and, at her table, La Libre Parole. She wants to follow his consular appointments.
And the poet affects a failure to understand and admire anyone but the engineers. They produce reality. All this is commonplace.
He has thinning hair and a downcast gaze. His soul has indigestion. He returned to his horror of the Jews, whom he cannot suffer to see or smell.
13 февраля 1900 года.
Обед с Клоделем. Он говорит о том, какой вред нанесло дело Дрейфуса нашей репутации за рубежом. От этого человека, этого поэта, исходит душок изувера-священника и едкой крови.
—Ну а терпимость? спросил я.
—Есть для этого дома, ответил он.

Они испытывают какое-то нездоровое удовольствие от самоотупления, и подстрекают других к тому же. Им неизвестна улыбка великодушия.
Его сестра повесила в своей комнате портрет Рошфора, а на стол положила «Ля Либр Пароль». Она хочет следовать за ним в его консульствах.
А сам поэт делает вид, что не понимает никого кроме инженеров. Они производят действительность. Всё это пошло.
У него жидкие волосы и потуплённый взор. Его душа страдает несварением желудка. Он возвращается к своему отвращению к евреям, которых он не в силах ни видеть ни обонять.
—Jules Renard, Journal 1887-1910, Pléiade, 1986, p. 570

de tranquilitate animi

A stupid man’s report of what a clever man says is never accurate, because he unconsciously translates what he hears into something that he can understand. I would rather be reported by my bitterest enemy among philosophers than by a friend innocent of philosophy.
Le compte rendu par un homme sot de ce qu’un homme d’esprit dit n’est jamais exact, parce que celui-là traduit inconsciemment ce qu’il entend en quelque chose qu’il peut comprendre. Je préfère être rendu compte par mon pire ennemi parmi les philosophes que par un ami innocent de la philosophie.
Отчёт дурака о том, что говорит умный никогда не бывает правильным, потому что первый бессознательно переводит то, что он слышит в то, что он может понять. Я бы предпочёл, чтобы обо мне отчитывался мой злейший враг среди философов, чем друг, неиспорченный философией.

— Bertrand Russell, A History of Western Philosophy, 1945

Je disois : « C’est une chose extraordinaire que toute la philosophie consiste dans ces trois mots : je m’en fous. »

I’d say: “It’s an extraordinary fact that all philosophy comes to these five words: I don’t give a fuck.”

Я бы сказал: «Как удивительно, что вся философия сводится к трём словам: мне это похуй&raquo.

toute nation a le gouvernement qu’elle mérite

Extrait d’une lettre adressée à M. le chevalier de Rossi en Saint-Pétersbourg, le 15 (27) août 1811.     From a letter addressed to Mr. the chevalier de Rossi in Saint-Petersburg, 15 (27) August 1811.
2o Toute nation a le gouvernement qu’elle mérite. De longues réflexions, et une longue expérience payée bien cher, m’ont convaincu de cette vérité comme d’une proposition de mathématiques. Tout loi est donc inutile, et même funeste (quelque excellente qu’elle puisse être en elle-même), si la nation n’est pas digne de la loi et faite pour la loi.
    Jadis le czar de Géorgie sortait tous les matins à cheval pour rendre la justice : il parcourait lentement les rues de Tiflis. Les plaideurs arrivaient, et disaient leurs raisons. Le czar donnait et faisait donner des coups de bâton à celui qui avait tort ou trop tort. Un Géorgien disait dernièrement, le plus sérieusement du monde, à mon frère, qui me l’a écrit : Eh bien ! Monsieur, on a remarqué que ces princes se trompaient très-rarement. Ils regrettent donc très-sincèrement cette vieille justice de rue ; et quant à la nouvelle que les Russes leur ont portée, qui procède par forme, par délais, par écriture, ils ne peuvent pas la tolérer, ils en sont malades ; et qui leur rapporterait la bâtonomie leur ferait un plaisir infini. Il y a chez nos vieilles nations d’Europe mille finesses que je crois très-fort au-dessus des Russes, du moins tels que je les connais dans ce moment. Le recours direct au souverain (ou la plainte) est une idée enracinée dans le plus profond de leurs cœurs ; et même, pour l’honneur de la souveraineté, elle est plus ou moins naturelle à tous les hommes. Je ne crois pas que l’opinion publique puisse être violée sur ce point. Il n’était pas malaisé, ce semble, de trouver le moyen qui aurait tout sauvé, en donnant seulement à la plainte, lorsqu’elle aurait été admise, la force de renvoyer la cause au plenum (ou chambres assemblées, suivant notre style).
Every nation has the government that it deserves. Lengthy reflection, and experience acquired at great cost, have convinced me of this truth as if it were a mathematical proposition. All law is useless and even fatal (however excellent it may be in itself), if the nation is not worthy of law and made for law.
    In the days of old the Czar of Georgia went out every morning on horseback to dispense justice; he slowly traversed the streets of Tbilisi. Litigants came and pleaded their cases. Armed with a cudgel, the Czar pummeled, and had pummeled, whoever was out of line or in the wrong. A Georgian recently spoke in all earnestness to my brother, who related his words to me: Well! Sir, they say that these princes very rarely erred. Thus they very sincerely regret this old street justice; and as for the new kind that the Russians have brought to them, which proceeds formally, slowly, and in writing, they cannot tolerate it, they are sick of it, and whoever would restore baculonomy to them, would deliver them an infinite delight. There are thousands of refinements in our ancient European nations, which I consider a great improvement over the Russians, at least as I know them at this moment. Direct appeal to the sovereign (or complaint) is an idea deeply rooted in their hearts, and as a credit to sovereignty, it even is more or less natural to all men. I do not believe that public sentiment could be violated on this point. It was not difficult, it seems, to find a way that would have saved everything, just by giving the complaint, once it was admitted, the force to refer the case to plenum (or elected assemblies, according to our custom).

— Joseph de Maistre, 1753 – 1821

l’amour, l’amour

Pour l’Islam, ce n’est plus du mépris que vous exprimez, mais de la haine?
M.H. Oui, oui, on peut parler de haine.
Est-ce lié au fait que votre mère s’est convertie à l’islam?
M.H. Pas tant que ça, parce que je ne l’ai jamais prise au sérieux. C’était le dernier moyen qu’elle avait trouvé pour emmerder le monde après une série d’expériences tout aussi ridicules. Non, j’ai eu une espèce de révélation négative dans le Sinaï, là où Moïse a reçu les Dix Commandements… subitement j’ai éprouvé un rejet total pour les monothéismes. Dans ce paysage très minéral, très inspirant, je me suis dit que le fait de croire à un seul Dieu était le fait d’un crétin, je ne trouvais pas d’autre mot. Et la religion la plus con, c’est quand même l’islam. Quand on lit le Coran, on est effondré… effondré! La Bible, au moins, c’est très beau, parce que les juifs ont un sacré talent littéraire… ce qui peut excuser beaucoup de choses. Du coup, j’ai une sympathie résiduelle pour le catholicisme, à cause de son aspect polythéiste. Et puis il y a toutes ces églises, ces vitraux, ces peintures, ces sculptures…

—Michel Houellebecq, entretien par Didier Sénécal,
publié le 01/09/2001

  1. En amour, il y en a toujours un qui souffre et l’autre qui s’emmerde.
  2. Jésus qui nous aime a tant souffert pour nous, donc il nous emmerde.
  3. En faisant souffrir tout le monde, Mahomet a évité cette erreur.
  4. Ainsi l’Islam a devenu la religion la plus divertissante du monde…

report on resistentialism

It is the peculiar genius of the French to express their philosophical thought in aphorisms, sayings hard and tight as diamonds, each one the crystal centre of a whole constellation of ideas. Thus, the entire scheme of seventeenth century intellectual rationalism may be said to branch out from that single, pregnant saying of Descartes, ‘Cogito ergo sum’ – ‘I think, therefore I am.’ Resistentialism, the philosophy which has swept present-day France, runs true to this aphoristic form. Go into any of the little cafés or horlogeries on Paris’s Left Bank (make sure the Seine is flowing away from you, otherwise you’ll be on the Right Bank, where no one is ever seen) and sooner or later you will hear someone say, ‘Les choses sont contre nous.’ ‘Things are against us.’
    This is the nearest English translation I can find for the basic concept of Resistentialisin, the grim but enthralling philosophy now identified with bespectacled, betrousered, two-eyed Pierre-Marie Ventre. In transferring the dynamic of philosophy from man to a world of hostile Things,’ Ventre has achieved a major revolution of thought, to which he himself gave the name ‘Resistentialism’. Things (res) resist (résister) man (homme, understood). Ventre makes a complete break with traditional philosophic method. Except for his German precursors, Freidegg and Heidansiecker, all previous thinkers from the Eleatics to Marx have allowed at least some legitimacy to human thought and effort. Some, like Hegel or Berkeley, go so far as to make man’s thought the supreme reality. In the Resistentialist cosmology that is now the intellectual rage of Paris Ventre offers us a grand vision of the Universe as One Thing – the Ultimate Thing (Dernière Chose). And it is against us.
    Two world wars have led to a general dissatisfaction with the traditional Western approach to cosmology, that of scientific domination. In Ventre’s view, the World-Thing, to which he sometimes refers impartially as the Thing-World, opposes man’s partial stealing, as it were, of consciousness – of his dividing it into the separate ‘minds’ with which human history has made increasingly fatal attempts to create a separate world of men. Man’s increase in this illusory domination over Things has been matched, pari passu, by the increasing hostility (and greater force) of the Things arrayed against him. Medieval man, for instance, had only a few actual Things to worry about – the lack of satisfactory illumination at night, the primitive hole in the roof blowing the smoke back and letting the rain in, and one or two other small Things like that. Modern, domesticated Western man has far more opportunities for battle-losing against Things – can-openers, collar-studs, chests of drawers, open manholes, shoelaces…
    Now that Ventre has done it for us, it is easy to see that the reaction against nineteenth-century idealism begun by Martin Freidegg and Martin Heidansiecker was bound eventually to coalesce with the findings of modern physics in a philosophical synthesis for our time. Since much stress has been laid on the ‘scientific’ basis of Resistentialism, it will not be out of place here, before passing on to a more detailed outline of Ventre’s thought, to give a brief account of those recent developments in physical science which have so blurred the line that separates it from metaphysics. It is an account which will surprise those whose acquaintance with Ventre is limited to reading reviews of his plays and who, therefore, are apt to think that Resistentialism is largely a matter of sitting inside a wet sack and moaning.
    A convenient point of departure is provided by the famous Clark-Trimble experiments of 1935. Clark-Trimble was not primarily a physicist, and his great discovery of the Graduated Hostility of Things was made almost accidentally. During some research into the relation between periods of the day and human bad temper, Clark-Trimble, a leading Cambridge psychologist, came to the conclusion that low human dynamics in the early morning could not sufficiently explain the apparent hostility of Things at the breakfast table – the way honey gets between the fingers, the unfoldability of newspapers, etc. In the experiments which finally confirmed him in this view, and which he demonstrated before the Royal Society in London, Clark-Trimble arranged four hundred pieces of carpet in ascending degrees of quality, from coarse matting to priceless Chinese silk. Pieces of toast and marmalade, graded, weighed, and measured, were then dropped on each piece of carpet, and the marmalade-downwards incidence was statistically analysed. The toast fell right-side-up every time on the cheap carpet, except when the cheap carpet was screened from the rest (in which case the toast didn’t know that Clark-Trimble had other and better carpets), and it fell marmalade-downwards every time on the Chinese silk. Most remarkable of all, the marmalade-downwards incidence for the intermediate grades was found to vary exactly with the quality of carpet.
    The success of these experiments naturally switched Clark-Trimble’s attention to further research on resistentia, a fact which was directly responsible for the tragic and sudden end to his career when he trod on a garden rake at the Cambridge School of Agronomy. In the meantime, Noys and Crangenbacker had been doing some notable work in America. Noys carried out literally thousands of experiments, in which subjects of all ages and sexes, sitting in chairs of every conceivable kind, dropped various kinds of pencils. In only three cases did the pencil come to rest within easy reach. Crangenbacker’s work in the social-industrial field, on the relation of human willpower to specific problems such as whether a train or subway will stop with the door opposite you on a crowded platform, or whether there will be a mail box anywhere on your side of the street, was attracting much attention.
    Resistentialism, a sombre, post-atomic philosophy of pagan, despairing nobility, advocates complete withdrawal from Things. Now that Ventre has done the thinking for us it is easy to see how the soil was being prepared for Resistentialism in the purely speculative field by the thought of Martin Freidegg (1839-1904) and Martin Heidansiecker (1850-1910), both well known anti-idealists and anti-intellectualists. It is in the latter’s Werke (Works) published at Tübingen in 1894, that the word Resistentialismus first appears, although it has not the definite meaning assigned to it by Ventre. It is now possible to trace a clear line of development to Ventre from Goethe, who said, with prophetic insight into the hostility of one Thing, at least, ‘Three times has an apple proved fatal. First to the human race in the fall of Adam; secondly to Troy, through the gift of Paris; and last of all, to science through the fall of Newton’s apple’ (Werke, XVI, 17). Later we find Heidansiecker’s concept of Dingenhass, the hatred of Things. But in the confused terminology of this tortured German mystic we are never sure whether it is Things who hate us, or we who hate the Things.
    To the disillusioned youth of post-war France there was an immediate appeal in Ventre’s relentlessly logical concept of man’s destiny as a néant, or No-Thing, and it was the aesthetic expression of this that gave Resistentialism such great popular currency outside the philosophical textbooks. Ventre himself is an extraordinarily powerful dramatist; his first play, Puits Clos, concerns three old men who walk ceaselessly round the bottom of a well. There are also some bricks in the well. These symbolize Things, and all the old men hate the bricks as much as they do each other. The play is full of their pitiful attempts to throw the bricks out of the top of the well, but they can, of course, never throw high enough, and the bricks always fall back on them. Puits Clos has only recently been taken off at the little Theatre Jambon to make room for another Resistentialist piece by Blanco del Huevo, called Comment sont les choses? Del Huevo is an ardent young disciple of Ventre, and in this play, which is also running in London under the title The Things That Are Caesar, he makes a very bold step forward in the application of Resistentialist imagery to the theatre. He has made Things the characters, and reduced the human beings to what are known in Resistentialist language as Poussés. The nearest English translation that suggests itself for this philosophical term is ‘pushed-arounds’.
    The chief ‘characters’ in Comment sont les choses? are thus a piano and a medicine cabinet; attached to the piano is Poussé Number One – no human beings are given actual names, because names are one of the devices by which man has for so long blinded himself to his fundamental inability to mark himself out from the Universe (Dernière Chose). Poussé Number One is determined to play the piano, and the piano is determined to resist him. For the first twenty minutes of Act I, he plays a Beethoven sonata up to a certain bar, which always defeats him. He stops, and plays this bar over a hundred times, very slowly. He gets it right. He begins the sonata again and when he gets to this bar he makes the very same mistake. He pours petrol on the piano and is just about to set it on fire when he hears a huge crash from the bathroom, also visible to the audience on the other side of a stage partition.
    All this time the medicine cabinet has been resisting the attempts of Poussé Number Two to fix it on the wall, and it has now fallen into the bath. Poussé Number One who is in love, naturally, with Poussé Number Two’s wife, Poussée, mimes his derision at the woeful lack of manhood of one who cannot even dominate Things to the extent of fixing a medicine cabinet. While he does so, the piano, with the tragic irony of a Greek chorus, speaks of Poussé Number One’s own hubris and insolence in imagining that he can master the piano. Poussé Number Two is too busy to retaliate, as he is sweeping up the mess of camphorated oil, essence of peppermint, hair cream, calamine lotion, and broken glass towards the plug end of the bath, meaning to swill them out with hot water. He is desperately anxious to get this done before Poussée arrives home. She comes, however, while he is still trying ignominiously to get the bits of glass off one sticky hand with the other sticky hand, the glass then sticking to the other sticky hand and having to be got off with the first sticky hand (a good example of choses co-rélatives in the Resistentialist sense). Poussée expresses her scorn and asks her husband, all in mime, why he can’t play the piano like Poussé Number One (who has persuaded her that he can). Eventually she goes out with Poussé Number One, and Poussé Number Two, exhausted by his labours at the bath, falls into it and into a deep coma.
    Act II is extremely unconventional, and although some critics have hailed it as a great attempt to break down the modern separation between players and audience it seems to me to be the weakest part of the play, the nearest to a mere philosophical treatise. The curtain simply goes up on a Resistentialist exhibition, and the audience are invited to walk round. While they are examining the exhibits, which contain not only Resistentialist paintings but also what Ventre as well as Del Huevo calls objets de vie (chests of drawers, toothpaste caps, collar buttons, etc.), the stage manager comes on in his shirt sleeves and reads the chapter on sex from Ventre’s Résistentialisme. Ventre takes a tragic view, of sex, concerned as it is with the body, by which the World-Thing obtains its mastery over human territory. In so far as man is not merely a body he is only a pseudo-Thing (pseudo-chose), a logical ‘monster’. Ventre sees woman, with her capacity for reproduction indefinitely prolonging this state of affairs, as the chief cause of humanity’s present dilemma of Thing-separation and therefore Thing-warfare. Love between humans, i.e. between Man (Not-woman) and Woman (Notman), perpetuates bodies as Things, because a man, in being a Not-woman, shows the capacity of all things for being only one Thing (it is all much clearer in the French, of course). Just as a man is a Not-woman, he is also a Not-sideboard, a Not-airplane. But this is as far as man can go in Thing-ness, and if it were not for women we could all die and be merged comfortably in the Universe or Ultimate Thing.
    In Act III, the action, if one can call it that, is resumed. When the curtain goes up Poussé Number Two is discovered still lying in the bath. The tragedy of man’s futile struggle against the power of Things begins to draw towards its fatal climax as we hear a conversation between the piano and the medicine cabinet in which the piano suggests an exchange of their respective Poussés. The piano, realizing that Poussée doesn’t know anything about music anyway and will probably accept Poussé Number One’s word that he can play, queering the pitch for Things, with this ambivalent concept of love, wishes to lure Number Two on instead. (In Ventre’s system, Things are quite capable of emanations and influences by reason of their affinity with man’s Thing-Body or Not-other.) Accordingly, when Poussé Number Two wakes up in the bath he feels a compulsive desire to play the piano, forgetting that his fingers are still sticky – and of course it is not his piano anyway. The piano, biding its time, lets him play quite well. (In Resistentialist jargon, which unashamedly borrows from the terminology of Gonk and others when necessary, the resistance of the I-Thing is infinite and that of the Thou-Thing is zero – it is always my bootlaces that break and of course Poussé Number Two thinks he is playing Poussé Number One’s piano.) Number Two only leaves the instrument when he hears the others coming back. He goes to the bathroom and listens through the partition with a knowing smile as Poussé Number One begins to play for Poussée. Naturally, his fingers stick to the keys, the piano being an I-Thing for him, or so he thinks. This makes Poussé Number Two feel so good that he actually manages to fix the medicine cabinet. Poussée, returning to him disillusioned from the pseudo-pianist, flings herself into his arms, but it is too late. He has cut an artery on a piece of the broken glass sticking out of the medicine cabinet. In despair she rushes back to the music room, where Poussé Number One has just lit a cigarette to console himself and think out the next move. (‘As if that mattered,’ says the piano scornfully.) As she comes in there is a great explosion. Poussé Number One has forgotten the petrol he had poured on the piano in Act 1.
    The drama is not the only art to have been revivified in France (and therefore everywhere) by Resistentialism. This remorseless modern philosophy has been reflected in the work of all the important younger composers and painters in Paris. Resistentialist music, based on acceptance of the tragic Thing-ness, and therefore limitation, of musical instruments, makes use of a new scale based on the Absolute Mathematical Reluctance of each instrument. The A.M.R. of the violin, for instance, is the critical speed beyond which it is impossible to play it because of the strings’ melting. The new scale is conceived, says Dufay, as ‘a geometric rather than a tonic progression. Each note is seen as a point on the circumference of a circle of which the centre is the A.M.R. The circle must then be conceived as inside-out’. Dufay has expressed in mathematical terms that cosmic dissatisfaction of the artist with the physical medium in which he is forced to work. Kodak, approaching the problem from a different angle, has taken more positive steps to limit the ‘cosmic offence-power’ of the conventional scale by reducing the number of notes available. His first concerto, for solo tympanum and thirty conductors, is an extension of the argument put forward some years ago, in remarkable anticipation of Resistentialism, by Ernest Newman, music critic of the London Sunday Times, who said that the highest musical pleasure was to be derived much more from score-reading than from actual performance. Kodak is now believed to be working on a piece for conductors only.
    I have left Resistentialism in painting to the end because it is over the quarrel between Ventre and Agfa, at one time his chief adherent among the artists, that the little cafes and bistros of the Quartier Latin are seething today. When Agfa first came under Ventre’s influence he accepted the latter’s detachment, not so much Franciscan as Olympic, from Things. His method was to sit for hours in front of a canvas brooding over disasters, particularly earthquakes, in which Things are hostile in the biggest and most obvious way. Sometimes he would discover that the canvas had been covered during his abstraction, sometimes not. At any rate, Agfa enjoyed a succès fou as a painter of earthquakes and recently he has shown himself impatient of the thoroughgoing néantisme (no-thingery) of Ventre, who insists relentlessly that to conform completely to the pure Resistentialist ideal a picture should not only have no paint but should be without canvas and without frame, since, as he irrefutably points out, these Things are all Things (ces choses sont toutes des choses).
    The defection of Agfa and of other ‘moderates’ among the Resistentialists has been brought to a head by the formation, under a thinker named Qwertyuiop, of a neo-Resistentialist group. The enthusiasm with which medieval students brawled in the streets of Paris over the Categories of Being has lost none of its keenness today, and the recent pitched battle between Ventristes and followers of Qwertyuiop outside the Café aux Fines Herbes, by now famous as Ventre’s headquarters, has, if nothing else, demonstrated that Paris still maintains her position as the world’s intellectual centre. It is rather difficult to state the terms of the problem without using some of the Resistentialists’ phraseology, so I hope I may be pardoned for briefly introducing it.
    Briefly, the issue is between Ventre, the pessimist, and Qwertyuiop, the optimist. Ventre, in elaborating on his central aphorism, les choses sont contre nous, distinguishes carefully between what he calls chose-en-soi, the Thing in itself, and chose-pour-soi, the Thing for itself. Chose-en-soi is his phrase for Things existing in their own right, sublimely and tragically independent of man. In so far as Ventre’s pregnant terminology can be related to traditional western categories, chose-en-soi stands for the Aristotelean outlook, which tends to ascribe a certain measure of reality to Things without reference to any objective Form in any mind, human or divine. There are even closer parallels with the later, medieval philosophy of Nominalism, which says, roughly that there are as many Things as we can find names for; Ventre has an interesting passage about what he calls inversion (inversion) in which he exploits to the full the contrast between the multiplicity of actions which Things can perform against us from a slightly overhanging tray falling off a table when the removal of one lump of sugar over-balances it, to the atomic bomb and the paucity of our vocabulary of names on such occasions.
    The third great concept of Ventre is le néant (the No-Thing). Man is ultimately, as I have said, a No-Thing, a metaphysical monster doomed to battle, with increasing non-success, against real Things. Resistentialism, with what Ventre’s followers admire as stark, pagan courage, bids man abandon his hopeless struggle.
    Into the dignified, tragic, Olympian detachment of Ventre’s ‘primitive’ Resistentialism the swarthy, flamboyant Qwertyuiop, has made a startling, meteoric irruption. Denounced scornfully by the Ventristes as a plagiarist, Qwertyuiop was, indeed, at one time a pupil of Ventre. He also asserts the hostility of Things to man – but he sees grounds for hope in the concept of chose-pour soi (the Thing for itself) with which it is at least possible to enter into relationship. But he is more a dramatist than a philosopher, and what enrages the Ventristes is the bouncing optimism of his plays and also the curious symbolic figure of the géant or giant which appears in them all. This giant is a kind of Resistentialist version of Nietzsche’s superman, a buskined, moustachioed figure who intervenes, often with great comic effect, just when the characters in the play are about to jump down a well (the well is, of course, a frequent Resistentialist symbol – cf. Ventre’s own Puits Clos).
    The Ventristes point out acidly that in the first edition of Résistentialisme the word géant appears throughout as a misprint for néant. Friction between the two groups was brought to a head by Qwertyuiop’s new play Messieurs, les choses sont terribles, (loosely, Gentlemen, Things are Terrible). On the first night at the Théatre des Somnambules, the Ventristes in the gallery created an uproar and had to be expelled when, at the end of the second act, the inevitable giant had stepped in to prevent three torturings, seven betrayals, and two suicides. The battle was renewed later with brickbats and bottles when Qwertyuiop and his followers interrupted one of Ventre’s choseries, or Thing-talks, at the Café aux Fines Herbes. Five of the moderates and two Ventristes were arrested by the gendarmerie and later released on bail. All Paris is speculating on the outcome of the trial, at which many important literary figures are expected to give evidence.
    It is, however, not in the law courts that the influence of Resistentialism on our time will be decided. It is in the little charcuteries and épiceries of the Left Bank. It is in the stimulating mental climate of Paris that the artists and dramatists will decide for themselves whether there is any future for art in the refined philosophical atmosphere to which Ventre’s remorseless logic would have them penetrate. Although Qwertyuiop has succeeded in attracting many of Ventre’s more lukewarm followers among the arts, who had begun to rebel against the Master’s uncompromising insistence on pictures without paint and music without instruments, without any Things at all, there seems no doubt that Ventre is the greater thinker, and it is an open question whether he will achieve his object of persuading the world to abandon Things without the indispensable help of the artistic confraternity in moulding public opinion.
    There is no doubt, either, that Ventre’s thought strikes a deep chord in everyone daring these sombre, post-atomic times. Ventre has, I think, liberated the vast flood of creative hatred which makes modern civilization possible. My body, says Ventre, is chose-en-soi for me, a Thing which I cannot control, a Thing which uses me. But it is chose-pour-soi for the Other. I am thus a Hostile Thing to the Other, and so is he to me. At the same time it follows (or it does in the French) that I am a No-Thing to the world. But I cannot be united or merged with the WorldThing because my Thing-Body, or Not-Other, gives me an illicit and tragically deceptive claim on existence and ‘happiness’. I am thus tragically committed to extending the area of my always illusory control over the Thing-body – and as the ‘mind’ associated with my Thing-body is merely the storing up of recollected struggles with Things, it follows that I cannot know the Other except as one of the weapons with which the World-Thing has increased its area of hostile action.
    Resistentialism thus formalizes hatred both in the cosmological and in the psychological sphere. It is becoming generally realized that the complex apparatus of our modern life – the hurried meals, the dashing for trains, the constant meeting of people who are seen only as ‘functions’: the barman, the wife, etc. – could not operate if our behaviour were truly dictated by the old, reactionary categories of human love and reason. This is where Ventre’s true greatness lies. He has transformed, indeed reversed the traditional mechanism of thought, steered it away from the old dogmatic assumption that we could use Things, and cleared the decks for the evolution of the Thing-process without futile human opposition. Ventre’s work brings us a great deal nearer to the realization of the Resistentialist goal summed up in the words, ‘Every Thing out of Control.’

—Paul Jennings, The Jenguin Pennings, 1963, reprinted from Town & Country.

a farewell to shmaltz

     Shmaltz
Fat, especially chicken fat. Used in place of butter in kosher homes when a meat meal is served. The cracklings left after chicken fat is rendered are gribbenes or greevn. My mother made her own chicken fat and kept it in the refrigerator in a Skippy’s Peanut Butter jar.
    There’s a Romanian-Jewish restaurant on the old Lower East Side, Sammy the Waiter’s, that has one of those glass pitchers other restaurants use for cream or maple syrup, filled with schmaltz on every table. Marvin Hamlisch’s dad used to play accordion at this restaurant. It was during one of his breaks that Zero Mostel stood up and shouted at the top of his lungs, “This food killed more Jews than Hitler!”
    My theory is that although Jews in Eastern Europe were poor, we were fairly certain of two good meals a year; for the new year in the fall and for Passover in the spring. So we invented a cuisine we could taste for six months just to remember.
    Shmaltz and its Americanized adjective, shmaltzy (in Yiddish it would be shmaltzik), also refer to high-cholesterol styles of music and tear-jerking drama.

    —Joel Siegel, Lessons For Dylan: On Life, Love, the Movies, and Me, PublicAffairs, 2004, p. 239.
Zero Mostel’s restaurant review is corroborated by The New Yorker, Volume 50 (1974), p. 84.


European cultures are of three kinds: wine drinkers who cook their food in olive oil; beer drinkers who cook their food in butter; and vodka drinkers who don’t much care for cooking, or food. My lifelong project is to ascend from the last position, to the first.

gun control after hitler

Omer Bartov, one of the world’s leading authorities on the subject of genocide, recounts its lessons to Salon:

Just imagine the Jews of Germany exercising the right to bear arms and fighting the SA, SS and the Wehrmacht. The [Russian] Red Army lost 7 million men fighting the Wehrmacht, despite its tanks and planes and artillery. The Jews with pistols and shotguns would have done better?

As a matter of fact, though nowise limited to pistols and shotguns, my Jewish father and his brother did a lot better inflicting disproportionate casualties upon the Wehrmacht on behalf of the Red Army. By contrast, owing to the Soviet policy of victim disarmament, they were unable to resist the emissaries of their triumphant State, dispatched to convey them to the GULag after the closing of international hostilities.

Is Professor Bartov making the point that in so far as my family and my kind are powerless to resist la raison d’État on our own, we might as well put our trust in our democratically elected princes, and learn to relax and enjoy their periodic infringements of our fundamental rights? Or is his reference to having been a combat soldier and officer in the Israeli Defense Forces, and knowing “what these assault rifles can do” meant to suggest to the contrary, that we Jews ought to arm ourselves with the deadliest small arms available, in consideration of two millennia of oppression and genocide visited upon our ancestors?

Arms, kept and borne individually or institutionally, aren’t a panacea. Thus France was heavily armed, but quickly succumbed to the Nazis, whereupon she used her arms to round up French Jews for extermination on their behalf. Would I and my likes be morally, physiologically, or economically better off armed or disarmed on the occasion, or in the anticipation, of the next Vel d’Hiv roundup?