What do you think?
Rate this book


272 pages, Paperback
First published January 1, 1925
the one who is worse educated, and nature has not gifted him so generously. He reads for his own pleasure rather than to impart knowledge or correct the opinions of others. Above all, he is guided by an instinct to create for himself, out of whatever odds and ends he can come by, some kind of whole -- a portrait of a man, a sketch of an age, a theory of the art of writing. ...; but if he has, as Dr Johnson maintained, some say in the final distribution of poetical honours, then, perhaps, it may be worth while to write down a few of the ideas and opinions which, insignificant in themselves, yet contribute to so mighty a result." (pp. 1-2)
To tell the truth about oneself, to discover oneself near at hand, is not easy. (p. 59)
We can never doubt for an instant that his book was himself. He refused to teach, he refused to preach; he kept saying that he was just like other people. All his efffort was to write himself down, to communicate, to tell the truth, and that is a 'rugged road, more than it seems'. (p. 59)
To communicate is our chief business; society and friendship our chief delights; and reading, not to acquire knoledge, not to earn a living, but to extend our intercourse beyond our own time and province. (p. 64)
". . . I rejoice to concur with the common reader; for by the common sense of readers, uncorrupted by literary prejudices, after all the refinements of subtilty and the dogmatism of learning, must be finally decided all claim to poetical honours."
-Samuel Johnson, The Life of Gray
"Truth, it seems, is various; Truth is to be pursued with all our faculties. Are we to rule out the amusements, the tendernesses, the frivolities of friendship because we love truth? Will truth be quicker found because we stop our ears to music and drink no wine, and sleep instead of talking through the long winter's night? It is not to the cloistered disciplinarian mortifying himself in solitude that we are to turn, but to the well-sunned nature, the man who practises the art of living to the best advantage, so that nothing is stunted but some things are permanently more valuable than others."
-Virginia Woolf, "On Not Knowing Greek"
"Wuthering Heights is a more difficult book to understand than Jane Eyre, because Emily was a greater poet that Charlotte. When Charlotte wrote she said with eloquence and splendour and passion 'I love', 'I hate', 'I suffer'. Her experience, though more intense, is on a level with our own. But there is no 'I' in Wuthering Heights. There are no governesses. There are no employers. There is love, but it is not the love of men and women. Emily was inspired by some more general conception. The impulse which urged her to create was not her own suffering or her own injuries. She looked out upon a world cleft into gigantic disorder and felt within her the power to unite it in a book. That gigantic ambition is to be felt throughout the novel--a struggle, half thwarted but of superb conviction, to say something through the mouths of her characters which is not merely 'I love' or 'I hate', but 'we, the whole human race', and 'you, the eternal powers...' the sentence remains unfinished. It is not strange that it should be so; rather it is astonishing that she can make us feel what she had it in her to say at all."
-"'Jane Eyre' and 'Wuthering Heights'"
Sophocles would take the old story of Electra, for instance, but would at once impose his stamp upon it. Of that, in spite of our weakness and distortion, what remains visible to us? That his genius was of the extreme kind in the first place; that he chose a design which, if it failed, would show its failure in gashes and ruin, not in the gentle blurring of some insignificant detail; which, if it succeeded, would cut each stroke to the bone, would stamp each fingerprint in marble.The age of Virginia Woolf is over. The age of her successor will never come. You see, back when I was young and isolated and otherwise a lever in need of a fulcrum, I was seduced by the stability of the Upper Middle Class into believing that I could read my way out of oppression, or at least better accept my gendered lot in life. Fourteen books and as many years later, I recognize how much of the canon is built and maintained through violence, as well as the vast differences between the choices Woolf and I have had to make while reckoning with our places in our respective empires. So, while she will always be the writer that convinced me to drop out of college and obstinately thrust my way to my current, far more hopeful present, she is also the master of the house and the tools, and looking at her looking at other masters is as good a way as any to evaluate what is still of use and what is not.
Sometimes it seems as if her creatures were born merely to give Jane Austen the supreme delight of slicing their heads off.Chaucer, the Ancient Greeks, Montaigne, Defoe, Austen, the Brontës, George Eliot, the (19th c.) Russians, Conrad. Woolf covers more, but these are the most relevant to my knowledge and my purpose. To read those names post 2000 is to follow a line of ideological complacency while the rest of the world moves to the beat of tech and rich people psychology, as what "survived" was intentional and what is still available for free and cheap at public library and used book store even more so. To read Woolf reading these was to witness how fluent she was in prose and how sanctimonious in morality, how deft in rhetoric and how comfortable in presuming universality, how replete with quotes and never ever forgetting for a second her place in the British Empire. To read alongside was to recognize the trellis of "common" knowledge lay in the margins of location, time, and histories of conquest, my homeland slowly but surely cannibalizing those of hers for its own hegemonic purposes. With considerations such as these, my mind move more in generalities than specifics, and while I give Woolf a pass for the choking autodidactism of her time, it was still unpleasant to traverse the gaps with their customary filling of vaguely patronizing and ultimately myopic digressions.
Is there no guidance nowadays for a reader who yields to none in reverence for the dead, but is tormented by the suspicion that reverence for the dead is vitally connected with understanding of the living?