By Roger Shattuck
For any reader who has been humbled by way of the language, the density, or the sheer weight of Marcel Proust's In seek of misplaced Time, Roger Shattuck is a godsend. Winner of the nationwide ebook Award for Marcel Proust, a sweeping exam of Proust's lifestyles and works, Shattuck now bargains an invaluable and eminently readable guidebook to Proust's epic masterpiece, and a contemplation of reminiscence and attention all through nice literature. right here, Shattuck laments Proust's defenselessness opposed to zealous editors, praises a few translations, and provides Proust as a novelist whose philosophical presents have been matched simply through his irrepressible comedian experience. Proust's Way, the end result of a life of scholarship, will function the following generation's advisor to at least one of the world's best writers of fiction.
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Additional info for Proust's Way: A Field Guide to In Search of Lost Time
What she is doing in the second, third, and later places will emerge later and may well deepen our understanding of what she is doing in the ﬁrst place; but we cannot reach those later places without a secure initial sense of the ﬁrst. ” In effect, Norma takes this phrase literally: she assumes that Costello is indicating an intention to read Nagel in a literal-minded way, one that focuses on the fact that he employs the word “bat,” which in its primary, literal sense selfevidently refers to real, live bats—a way of reading him that obliterates the central fact that his is an essentially imaginative exercise in the service of a philosophical rather than a zoological purpose.
Specialization, Norma will be well aware that Nagel’s bat is intended to be relevant only to a question about the human capacity to comprehend forms of consciousness other than its own, and not (certainly not directly) to questions in the domain of ethics. If Costello properly understood that internal relation between Nagel’s bat and the philosophy of mind, as she claims to do, then (Norma might well think) she would not be dragging it into a lecture on the moral status of nonhuman animals—at least not without providing an elaborate justiﬁcation of some kind.
To see another as a human being is to see her as a fellow creature—another being whose embodiment embeds her in a distinctive form of common life with language and culture, and whose existence constitutes a particular kind of claim upon us. We do not strive (when we do strive) to treat human infants and children, the senile and the severely disabled as fully human because we mistakenly attribute capacities to them that they lack, or because we are blind to the merely biological 32 CHAPTER TWO signiﬁcance of a species boundary.