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.

Beckett often made use of images from the visual arts and readapted them, staging them in his plays, or using them in his fiction. Anthony Uhlmann sets out to explain how an image differs from other terms, like 'metaphor' or 'representation', and, in the process, to analyse Beckett's use of images borrowed from philosophy and aesthetics. This study, first published in 2006, carefully examines Beckett's thoughts on the image in his literary works and his extensive notes to the philosopher Arnold Geulincx. Uhlmann considers how images might allow one kind of interaction between philosophy and literature, and how Beckett makes use of images which are borrowed from, or drawn into dialogue with, philosophical images from Geulincx, Berkeley, Bergson, and the ancient Stoics. Uhlmann's reading of Beckett's aesthetic and philosophical interests provides a revolutionary reading of the importance of the image in his work.

Although Beckett scholarship has in recent decades experienced a renaissance as a result of various poststructuralist approaches that tend to emphasize destabilization and inexpressibility as the defining features of Beckett’s output, relatively little attention has been paid to the ethical aspects of his aesthetics of failure. This book fits into that renaissance, but draws on a distinct, though rarely addressed, connection that Samuel Beckett’s work shares with that of Maurice Blanchot and Emmanuel Levinas. It is within this philosophical context that the significance of Beckett’s aesthetics of failure becomes most visible. Beckett’s work can be described as one of gradual reduction and disintegration of language, a stripping away of the tools rendering expression at all possible for the sake of approaching the inexpressible. Traditional representation yields to silence and linguistic aporia; language yields to images of absence and emptiness. The primary purpose of this study is to trace this movement of ‘unwording’ and analyze the role inexpressibility plays in Beckett’s prose in its visual, linguistic and ethical manifestations, as the aesthetics of inexpressibility is intrinsically bound with the ethical responsibility of literature understood as maintaining a relation with alterity.

The Metaphysical Vision: Arthur Schopenhauer's Philosophy of Art and Life and Samuel Beckett's Own Way to Make Use of It expands upon the ideas and theories set forth in the author's Die eigentlich metaphysische Tätigkeit: Über Schopenhauers Ästhetik und ihre Anwendung durch Samuel Beckett, published (in German) in 1982 and hailed by Catharina Wulf in her book The Imperative of Narration (1997) as an «excellent study» and «the most thorough enquiry into Beckett and Schopenhauer.» In the last years of the twentieth century, new documents regarding Samuel Beckett's reading and thinking, especially important notebooks and letters, have become accessible to scholars. These documents show much more clearly than could ever be demonstrated previously that Beckett had a strong, lifelong interest in Schopenhauer's philosophy. There is no other philosopher to whom Beckett refers more often in his personal comments throughout the years of his writing up to his seventies; no other philosopher whose view of life and the world comes closer to the image of human existence we find in Samuel Beckett's literary work. The striking similarity in matters of world view and human life, and especially the evidence obtained from Beckett's previously unknown notebooks and letters, call for a close systematic study of the Beckett-Schopenhauer relationship. Due to its comprehensiveness and in-depth approach, The Metaphysical Vision is, and will be for many years to come, what its forerunner was for more than two decades: the most thorough enquiry into Beckett and Schopenhauer.

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’.

This study explores the concept of Stimmung in literary and philosophical texts of the modern age. Signifying both 'mood' and 'attunement', Stimmung speaks to the categories of affective experience and aesthetic design alike. The study locates itself in the nexus between discourses on modernity, existentialism and aesthetics and uncovers the pivotal role of Stimmung in 19th- and 20th-century European narrative fiction and continental philosophy. The study first explores the philosophical and aesthetic origins and implications of Stimmung to, then, discuss its role in the narrative fiction of three key authors of modern literature: Fyodor Dostoevsky, Samuel Beckett and Thomas Bernhard. These readings demonstrate a significant shift towards an aesthetic of affective intensity and immediacy, in which the experience of the reading process takes centre stage as each author develops an aesthetic philosophy of Stimmung in their own right. Through its focus on the concept of Stimmung, the study thus unearths a fundamental link between existentialist concerns and narrative practice in modern literature.

This collection of essays, most of which return to or renew something of an empirical or archival approach to the issues, represents the most comprehensive analysis of Beckett's relationship to philosophy in print, how philosophical issues, conundrums, and themes play out amid narrative intricacies. The volume is thus both an astonishingly comprehensive overview and a series of detailed readings of the intersection between philosophical texts and Samuel Beckett's oeuvre, offered by a plurality of voices and bookended by an historical introduction and a thematic conclusion.?S. E. Gontarski, Journal of Beckett StudiesThis is an important contribution to ongoing attempts to understand the relationship of Beckett's work to philosophy. It breaks some new ground, and helps us to consider not only how Beckett made use of philosophy but how his own thought might be understood philosophical.?Anthony Uhlmann, University of Western Sydney