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In terms of great circularity, editor of Becoming (a!kira) was writing a book chapter that had a lot to do with materialism, and it was interesting to find, through reading the work of Thomas Nail, a parallel drawn between Lucretius and Virginia Woolf: the only true Philosophers of Movement. Woolf is framed as a part of what Louis Althusser called “The Underground Current of Materialism”, a form of materialism that is distinctive from any other form, including various New Materialisms, in that it takes motion as a fundamental property of matter; it is a reading of materialism unlike Spinoza, who avoids the Lucretian Swerve entirely, or Deleuze, who explains it through a form of vitalism. Much to our luck, the author of this paper, hom0gram, seemed to appear out of nowhere, clutching a rigorous essay about Woolfian Materialism.
As a close reading of Woolf’s work The Waves, it is the kind of academic work that is necessary to bridge the gap between Woolf’s literature and any theoretical understanding of her demonstrably unique Materialism. To make it easier to digest, we have made a copy of The Waves available in our library so that you might follow it alongside, to help follow the arguments and so on. We have isolated in this trace the Chapter on Woolf’s Materialism, and making the full essay available here.
We are also presenting this close reading of Woolf as a part of the run up to M.Y.B.’s Where Does a Body Begin?, as a way of weaving together as many threads as possible. The materialism of Woolf is a really fascinating topic and something that readers of M.Y.B. might really enjoy.
There is no stability in this world. Who is to say what meaning there is in anything? Who am I to foretell the flight of a sword? It is a balloon that sails over tree-tops. To speak of knowledge is futile. All is experiment and adventure. We are forever mixing ourselves with unknown quantities. What is to come? I know not. But as I put down my glass I remember: I am engaged to be married. I am to dine with my friends tonight. I am Bernard, myself. (Woolf, Waves 65f.)
‘Yet these roaring waters,’ Neville said, ‘upon which we build our crazy platforms are more stable than the wild, the weak and inconsequent cries that we utter when, trying to speak, we rise; when we reason and jerk out these false sayings, ‘I am this; I am that!’ Speech is false.’ (76)
‘A fin turns. This bare visual impression is unattached to any line of reason, it springs up as one might see the fin of a porpoise on the horizon. Visual impressions often communicate thus briefly statements that we shall in time come to uncover and coax into words. (Woolf, Waves 107)’19
I am merely “Neville” to you, who see the narrow limits of my life and the line it cannot pass. But to myself I am immeasurable; a net whose fibres pass imperceptibly beneath the world. My net is almost indistinguishable from that which it surrounds. [...] I have been knotted. I have been torn apart. (Woolf, Waves 121)
It is no longer their identity that beings manifest in representation, but the external relation they establish with the human being. The latter, with his own being, with his power to represent himself with representations, arises in a space hollowed out by living beings, objects of exchange, and words, when, abandoning representation, which had been their natural site hitherto, they withdraw into depths of things and roll up upon themselves in accordance with the laws of life, production, and language. (313)
here at this table, what I call ‘my life’, it is not one life that I look back upon; I am not one person; I am many people; I do not altogether know who I am – Jinny, Susan, Neville, Rhoda or Louis: how to distinguish my life from theirs. [...] We saw for a moment the body of the complete human being whom we have failed to be, but cannot forget. (156)
hoping for a fixed ontological return. And this last strategy is the one that Woolf indirectly parodies in both the form and content of her novel, betraying the fragility of any pronoun, any ‘I’ especially, since it can only ever be a temporary linguistic embodiment. (Lucenti, 78)
Now grass and trees, travelling air blowing empty spaces in the blue which they then recover, shaking the leaves which then replace themselves, and our ring [of grass, in a playing field at school] here, sitting, with our arms binding our knees, hint at some other order, and better, which makes a reason everlastingly. (Woolf, Waves 21)
Against the fracture observer/observed/knowledge introduced by representationalism, this new onto-epistemological debate brings matter into the body of discursive practices, including scientific knowledge. If knowledge is an embodied practice, the knower and the known are mutually transformed in the process of knowing, and new levels of reality emerge. (Iovino & Oppermann 455)