Ben Lerner, “Each Cornflake,” London Review of Books 22 May 2014 (pp. 21-22)
… My Struggle positions itself as an anti-literary project: it’s what Knausgaard writes instead of novels and it describes his increasing revulsion from fiction (broadly construed). If he were to write another novel, he says in Volume 2, ‘it would just be literature, just fiction, and worthless … just the thought of fiction, just the thought of a fabricated character in a fabricated plot made me feel nauseous.’ My Struggle is sometimes categorised as a novel — by its publishers, for one — but nobody expects us to believe that it’s fiction in any conventional sense, given the verifiability of the biographical details and the huge scandal caused in Norway by its exposure of his real relationships. My Struggle is the chronicle of Knausgaard turning his back on the genre of the novel, a six-volume Lord Chandos Letter intended to exhaust and extinguish all of Knausgaard’s literary ambitions. He has described the writing of My Struggle as an act of ‘literary suicide’: ‘There is nothing left; I can never again write something from the heart without repeating myself, but I wanted it that way. In Volume 6 I even wrote a couple of lines about future novels, stories I’d thought of, just to kill them off. The last sentence in that book is: “And I’m so happy that I’m no longer an author.”‘
‘Literary suicide’ — a death both in and of literature. He’ll empty himself into a vessel, shattering that vessel: ‘I thought of this project as a kind of experiment in realistic prose. How far is it possible to go into detail before the novel cracks and becomes unreadable?’ Knausgaard presents his suicide attempt as anti-literary — I’m going to break the well-wrought urn of aesthetic form by filling it with more description than it can hold — but it’s also an attempt to take the problem of closure into one’s own hands. Suicide is, after all, one way ‘to bring order into the sum of experience’.
… It might seem that I’ve moved abruptly from childishness to death, but at every point in My Struggle, particularly in Boyhood Island, we think of the young Knausgaard as a person who will ‘die’ at the end of Volume 6. We know (at least from Volume 2 on) that the end of My Struggle won’t merely be the end of a novel for Knausgaard, but the end of literature altogether. (This is part of why Boyhood Island — although childhood memories are also crucial in the volumes that precede it — must come after the promise of literary suicide; his earliest memories are saturated with what we know about his future.) My Struggle is a portrait of an artist who will turn his back on art, a Künstlerroman that is also a suicide note, and the method of suicide is in part to put everything down: a suicide by overdose.
I mean to emphasise the way the childishness of Knausgaard — the radical inclusiveness, the style-less style, the apparently equal fascination with everything — places a tremendous pressure on the end of the book, on closure as a moment when form is achieved and retrospectively organises the work. Because the book makes a bid to be radically co-extensive with a life – ‘there is nothing left,’ everything gets put down — closure has to present itself as a kind of death (unless the book is simply to break off, surrendering to formlessness, to unreadability). The problem of how My Struggle will end is both evoked and deferred across volumes — an effect amplified by the fact that English readers have to wait for each new translation — and that drama of the deferral of form is part of what keeps us reading. Indeed, there’s a sense in which the more inclusive, digressive — even boring — the book is, the more absorbing it becomes (‘Even when I was bored, I was interested,’ James Wood writes). This is because the felt problem of My Struggle’s ultimate form intensifies in relation to Knausgaard’s effort to ‘crack’ the novel by overfilling it with detail. How far will he go?
Breaking of the vessel of art, the renunciation of fiction, literary suicide – these are fictions, and they’re the devices on which the power of My Struggle depends. It’s obvious, for instance, that Knausgaard couldn’t remember his past in the degree of detail the books provide (Boyhood Island opens with an account of how much fiction is necessarily involved in Knausgaard’s acts of memory, especially of his childhood). But the cumulative effect of his descriptions is to suggest the possibility of total recall, a past citable in all its moments: each cornflake, each snowflake. … Perhaps it’s less that we identify with the particular experiences Knausgaard recounts than that his writing makes us feel we might be able to recall our own past, near or distant, with all the texture and urgency of an inhabited present. This is why the extreme inclusiveness of Knausgaard’s attention — and the flatness of the language in which it’s conveyed — is so important: it feels universal, less interested in the exceptional life than in the way any life can feel exceptional to its subject (even if it sometimes feels exceptionally boring). Much of My Struggle isn’t a story so much as an immersive environment.
Of course Knausgaard does leave things out (why, I wonder, is sex described in less detail than cornflakes?), selects among scenes and sentences, but we are caught up in the fiction that he doesn’t. Yet that childish sense of open-endedness, in which everything is equally interesting, is countered by another fiction: that the meaning of My Struggle will be revealed at its end, secured by the author’s death (at least his death qua author). The former fiction is a fiction of formlessness, the undifferentiated, an infinite verticality outside time; and the latter is a fiction that gives form, the imposition of shape on experience, a syntax of events. The constitutive tension of Knausgaard’s work, its internal struggle, is the push and pull between these two fictions. The former is the promise of an artless infinity purchased at the cost of structure; the latter is the promise of a unity purchased at the cost of death. Maybe it’s significant that My Struggle has six volumes while A la recherche du temps perdu has seven. Knausgaard doesn’t offer a strategy for ‘regaining’ time through the power of art; instead he attempts to achieve closure by sacrificing art itself.
The claim to be giving up literature has a long tradition within literature. It’s everywhere in poetry, for instance. As Aaron Kunin has written: ‘The January eclogue in The Shepheardes Calender ends with Colin destroying his instrument, the oaten pipe, and vowing to sing no more songs. In the first poem in his first collection, Spenser says farewell to poetry: hello, I must be going. The gesture is conventional — Spenser got the idea from Virgil.’ Actual Rimbauds are rare. And the claim to be destroying art has been a staple of avant-garde art since at least the First World War: the role of the painter is to abolish painting, and so on. But such assertions tend to be part of an artistic performance, not its overcoming, and there’s already anecdotal evidence that Knausgaard’s ‘suicide’ is theatre. . . .
But what could be less ‘unexpected’? The prizefighter comes out of retirement again and again. … Knausgaard’s renunciation of literature, whatever his conscious intentions, is ultimately a trope, a dramatic attempt to bring order to the mass of text that precedes it.
Even if Knausgaard’s ‘literary suicide’ is an enabling fiction, the association of death (particularly violent death) with the end of My Struggle is troubling. Here we must reckon with the long shadow cast across the volumes by the title. Are we supposed to think of Knausgaard as a failed artist whose violent will-to-order is somehow analogous to Hitler’s? … To put it reductively, Hitler and Breivik are two men — or perhaps two man-children, albeit in a much more sinister sense than Baudelaire’s — who responded to the value vacuum, the bad infinity, opened up by modernity with murder and murderous ideologies; they reacted to the terror of formlessness with the ‘false totality’ of fascism (though this might be overstating the coherence of Breivik’s worldview). . . .