How Proust Can Change Your Life

These literary quotations were not simply designed to impress (though Proust did happen to feel that “one must never miss an opportunity of quoting things by others which are always more interesting than those one thinks up oneself”). Rather, they were a way of alluding to the universal implications of matricide. For Proust, we could not judge Blarenberghe’s crime as though we were wholly unrelated to its dynamics. Even if we had only forgotten to send Mother a birthday card, we would have to recognize a trace of our guilt in the death cries of Madame van Blarenberghe. “‘What have you done to me! What have you done to me!’ If we wanted to think about it,” wrote Proust, “perhaps there is no really loving mother who could not, on her dying day, and often long before, address this reproach to her son. The truth is that as we grow older, we kill all those who love us by the cares we give them, by the anxious tenderness we inspire in them and constantly arouse.”

By such efforts, a story that had seemed to deserve no more than a gruesome few lines in a news-in-brief had been integrated into the history of tragedy and mother-son relationships, its dynamics observed with the complex sympathy one would usually accord to Oedipus on stage, but consider inappropriate, even shocking, when lavished on a murderer from the morning paper.

It shows how vulnerable much of human experience is to abbreviation, how easily it can be stripped of the more obvious signposts by which we guide ourselves when ascribing importance. Much literature and drama would conceivably have proved entirely unengaging, would have said nothing to us had we first encountered its subject matter over breakfast in the form of a news-in-brief.

• Tragic end for Verona lovebirds: after mistakenly thinking his sweetheart dead, a young man took his life. Having discovered the fate of her lover, the woman killed herself in turn.

• A young mother threw herself under a train and died in Russia after domestic problems.

• A young mother took arsenic and died in a French provincial town after domestic problems.

Unfortunately, the very artistry of Shakespeare, Tolstoy, and Flaubert has the tendency to suggest that it would have been apparent even from a news-in-brief that there was something significant about Romeo, Anna, and Emma, something which would have led any right-thinking person to see that these were characters fit for great literature or a show at the Globe, whereas of course there would have been nothing to distinguish them from the somersaulting horse in Villeurbanne or the electrocuted Marcel Peigny in Aube. Hence Proust’s assertion that the greatness of works of art has nothing to do with the apparent quality of their subject matter, and everything to do with the subsequent treatment of that matter. And hence his associated claim that everything is potentially a fertile subject for art and that we can make discoveries as valuable in an advertisement for soap as in Pascal’s Pensées.

Blaise Pascal was born in 1623, and was recognized from an early age—and by more than just his proud family—to be a genius. By twelve, he had worked out the first thirty-two propositions of Euclid; he went on to invent the mathematics of probability; he measured atmospheric pressure, constructed a calculating machine, designed an omnibus, got tuberculosis, and wrote the brilliant and pessimistic series of aphorisms in defense of Christian belief known as the Pensées

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It should come as no surprise to discover things of value in the Pensées. They are written with seductive immediacy, broaching topics of universal concern with modern succinctness. “We do not choose as captain of a ship the most highly born of those aboard,” runs one aphorism, and we can admire the dry irony of this protest against inherited privilege, which must have been so galling in the unmeritocratic society of Pascal’s day. The habit of putting people into important offices simply because they had important parents is quietly ridiculed in an analogy between statecraft and navigation: Pascal’s readers might have been intimidated and silenced by an aristocrat’s elaborate argument that he had a divine right to determine economic policy, even though he had failed to master the upper reaches of the seven-times table, but they would be unlikely to swallow a similar argument from him if he knew nothing of sailing and was proposing to take the wheel on a journey around the Cape of Good Hope.

How frothy soap looks beside this. How far we have drifted from the spiritual realm with this long-haired maiden, clutching her bosom in rapture at the thought of her toilet soap, handily kept with the necklaces in a padded jewelry box.