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By Umberto Eco

Remark un jeune écrivain doit-il s'y prendre pour s'atteler à son premiere roman ? Par quel chemin de ruse passer pour séduire son lecteur ? Et quel journey de magie doit-il accomplir – s'il en a le expertise – pour persuader le monde que ses fictions sont des morceaux de réalité ? Telles sont, parmi d'autres, les questions auxquelles Umberto Eco (lui-même romancier octogénaire) tente de répondre ici en rassemblant ses propres souvenirs et son expérience. Des confessions ? Des conseils pratiques ? Une liste de choses à faire (et surtout à ne pas faire) quand on débute. Ce livre est tout cela à l. a. fois. Et, puisque l'homme qui l'a écrit fut l'auteur du Nom de los angeles rose et du Pendule de Foucault, on peut lui faire confiance...

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Extra resources for Confessions d'un jeune romancier

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Far beyond Nietzsche, Heidegger thinks, feels in categories outside good and evil. Heide g­ ger's precept and image whereby death is a " shrine" in which Being is most nakedly, most epiphanically present, categorically sublates (the dialectical Aufhebung ) the problem of good and evil as this problem attaches to meta­ physics in traditional systems of thought. Had Heidegger sought the understanding of the evil of Nazism and of his role therein, had he striven to "think Auschwitz" at any­ thing near the requisite depth (and what philosopher has done so?

Furthermore , I wil touch only cursorily on the vexed issue of Heidegger's 1 They are listed chronologically in an appendix to Fr. William J, Richardson's invalu able Heidegger: Through Phenomenol­ ogy to Thought, 1 963. 2 Available in English as Essays in Metaphysics : Identity and Difference, 1 960. , M A R T I N H E I D E G G E R 18 derivation and deviance from the orthodox phenomenol­ ogy of Husser! On this point, Husser! himself remained uncertain . And even where an essay or lecture or section of Sein und Zeit is looked at closely, numerous aspects wil be neglected.

It was, as for so many master spirits and makers in our age of the "afterword," not new gods who were waiting at the crossroads, but the old God in all his unacceptable du­ rance. Heidegger wrestled against that meetin g. The ve­ hemence of that bout is the measure of his stature. And of his defeat, as a thinker, as a human person. But that , surely, is the point. The only temporality, the only language adequate to Heideg ger's purpose would be exactly that defined by Celan: "im Norden der Zulw nf t " ( " to the north o f the future").

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