''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses ''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
- 13 - stantly, depending on the light, on the point of view, or on the spectator; and as all the colours seem equally real he concludes "... to avoid favour- itism, we are compelled to deny that, in itself, the table has any one particular colour. "65 In this case, however, if the table has no colour, and if all the same we perceive some colour all the time, 'the table "cannot... be identical with what we see. "66 This applies to its shape as well, and Russell in fact concludes: "The real table, if there is one, is not immediately known to us... "67, and Ayer states it even more bluntly: "In fact, the upshot is that we know relatively little about the real table. "68 Kant comes to a similar conclusion. Rejecting the assumption of rationalist philosophers "that they could discover the nature of things merely by the exercise of reason", because "reason [is] bound to lose itself in contradictions if it [ventures] beyond the limits of possible experience"69, he decides that ... the world that we know is partly our own creation. We can infer that there is a raw material upon which we go to work. But what things are in themselves, independently of our processing them is something that we can never know. 76 Nabokov does not operate with many philosophical terms and never enters into a detailed abstract dis- cussion of the problem, but the distinction he makes between "average reality" and "true reality" is to a degree the same as that between Russell's "sense-data" or. "percepts" and "sensibilia", and that between Kant's "world that we know" and "things as they are in them- selves". He also applies the terms to persons, to the
- 14 - lives of individual persons, and in fact to our whole existence. With regard to each of these he assumes that there is something more truly 'real behind the "average reality" we perceive and that we generally mistake for the only, and implicitly true, reality: he assumes that there is the "real person" behind the "phantom"71 we see; some meaningful pattern behind the seeming jumble of incidents and coincidences of which individual lives seem to be formed, but which constitute in fact only their "average reality"; and he assumes that there is some absolute reality, something noumenal behind the" average reality" of our existence. It is "true reality" that Nabokov wants to know, Kant's "things as they are in themselves" (now used in the wider meaning explained above) but he is aware of all the difficulties connected with this. It seems to be impossible to know even things. One may strive and struggle to know a thing, one may collect as many facts and data related to it as possible, one may add them all up, and one will still have to admit in the end that they do not seem to form more than a haphazard collection of information about the thing and that something is still missing and escaping one. The thing itself, or that -which what it essentially is, refuses to be discovered. Nabokov puts it like this: takes it Reality is a very subjective affair. I can only define it as a kind of accumulation of information; and as specialization. If we take a lily, for instance, or any other kind of natural object, a lily is more real to a naturalist than it is to an ordinary
- Page 1 and 2: ''Vladimir Nabokov's Comic Quest fo
- Page 3 and 4: Abstract Nabokov once said that "re
- Page 5 and 6: Introduction
- Page 7 and 8: -2- granting that the Bolshevist an
- Page 9 and 10: -4- consent, was motivated by the a
- Page 11 and 12: -6- on the aspects of life that int
- Page 13 and 14: -8- importance but its art, only it
- Page 15 and 16: - 10 - of. the novels, consist in t
- Page 17: - 12 - life with its hazards and in
- Page 21 and 22: - 16 - is convinced to really know
- Page 23 and 24: - 18 - hopeless, but Nabokov does n
- Page 25 and 26: - 20 - for the artist, is expressed
- Page 27 and 28: - 22 - a new, wholly artistic reali
- Page 29 and 30: - 24 - way, and this knowledge and
- Page 31 and 32: - 26 - internal evidence of Invitat
- Page 33 and 34: - 28 - Admittedly not all of Naboko
- Page 35 and 36: - 30 - "tr. ue reality" in that it
- Page 37 and 38: - 32 - the manner in which the subj
- Page 39 and 40: - 34 - The case is quite similar in
- Page 41 and 42: - 36 - lines of play 11120 will in
- Page 43 and 44: - 38 - him knowledge surpassing tha
- Page 45 and 46: - 40 - the present. This act of rec
- Page 47 and 48: - 42 - design in the life of Martin
- Page 49 and 50: - 44 - Martin's mother of her son's
- Page 51 and 52: - 46 - is blind where his wife and
- Page 53 and 54: - 48 - serious and profound experie
- Page 55 and 56: I. The Eye Pnin Lolita; Laughter*in
- Page 57 and 58: - 51 - novel. They illustrate how p
- Page 59 and 60: - 53 - tearing the banknote into li
- Page 61 and 62: - 55 - have before: after the suici
- Page 63 and 64: - 57 - imagination of Gretchen best
- Page 65 and 66: - 59 - deed been through an experie
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- 14 -<br />
lives of individual persons, and in fact to our<br />
whole existence. With regard to each of these he<br />
assumes that there is something more truly 'real behind<br />
the "average reality" we perceive and that we<br />
generally mistake <strong>for</strong> the only, and implicitly true,<br />
reality: he assumes that there is the "real person"<br />
behind the "phantom"71 we see; some meaningful pattern<br />
behind the seeming jumble of incidents and coincidences<br />
of which individual lives seem to be <strong>for</strong>med,<br />
but which constitute in fact only their "average<br />
reality"; and he assumes that there is some absolute<br />
reality, something noumenal behind the" average reality"<br />
of our existence.<br />
It is "true reality" that Nabokov wants to know,<br />
Kant's "things as they are in themselves" (now used<br />
in the wider meaning explained above) but he is aware<br />
of all the difficulties connected with this. It seems<br />
to be impossible to know even things. One may strive<br />
and struggle to know a thing, one may collect as<br />
many facts and data related to it as possible, one<br />
may add them all up, and one will still have to admit<br />
in the end that they do not seem to <strong>for</strong>m more than<br />
a haphazard collection of in<strong>for</strong>mation about<br />
the thing and that something is still missing and<br />
escaping one. The thing itself, or that -which<br />
what it essentially is, refuses to be discovered.<br />
Nabokov puts it like this:<br />
takes<br />
it<br />
Reality is a very subjective affair. I can<br />
only define it as a kind of accumulation of<br />
in<strong>for</strong>mation; and as specialization. If we<br />
take a lily, <strong>for</strong> instance, or any other<br />
kind of natural object, a lily is more real<br />
to a naturalist than it is to an ordinary