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From Tolkien to Burgess: the ethics of posthumous publication



File 20180830 195325 1syp62j.jpg?ixlib=rb 1.1
An artistic interpretation of a Nazgul from The Lord of the Rings.
wikipedia/NazgulfanartDanijel, CC BY

Andrew Biswell, Manchester Metropolitan University

The publication of The Fall of Gondolin by JRR Tolkien completes a publishing project that began in the distant past of 1977, when Christopher Tolkien edited The Silmarillion, the first volume of his father’s posthumous stories.

When Tolkien senior died in 1973, he left four full length published novels and a mass of uncollected papers behind him. His youngest son Christopher, now aged 93, has spent almost half a lifetime annotating his father’s work and preparing it for publication. The 12 volumes of the History of Middle-earth provide an astonishingly detailed account of the languages and landscapes of Tolkien’s fictional world.

This monument of scholarship allows readers of The Lord of the Rings to gain the fullest possible understanding of the careful preparation which stood behind the handful of books published by Tolkien in his lifetime.

As a literary critic who specialises in archival work, I admire the heroic labours of the Tolkien estate in presenting the author’s private papers, letters and illustrations to a wide readership of scholars and enthusiasts. But not all heirs and executors take the same view when it comes to publishing posthumous work, and there are often ethical problems arising from an author’s drafts and manuscripts.

The Larkin Letters

When the first edition of Philip Larkin’s posthumous Collected Poems appeared in 1988, many readers were dismayed to find that the editor had chosen to include a large number of unfinished poems and apprentice work written when Larkin was a student. Critics of that volume argued that Larkin would never have allowed publication of this inferior work, and the overall effect was to diminish the impact of the poems he valued.

Publication of the Collected Poems was followed in 1992 by a volume of Larkin’s letters (heavily cut to remove libels), which revealed the poet to have been seething with racist prejudices. It took many years for Larkin’s reputation to recover from these deep wounds, which had been administered by his own literary executors. There will be no posthumous edition of Larkin’s diaries, which were shredded shortly after his death, according to his own instructions.




Read more:
After years of scandal, Philip Larkin finally has a spot in Poets’ Corner


Virginia Woolf’s letters and journals offer a positive counter example. Edited by her nephew Quentin Bell and published posthumously, Woolf’s Diaries have established themselves as an inspiring series of books for everyone who studies her novels. The pleasure of watching over Woolf’s shoulder as she documents the ups and downs of her writing life is immense.

The ‘lost’ works of Auden and Burgess

Other writers have attempted to take control of their reputations more directly. W.H. Auden, who died in 1973, stipulated in his will that no edition of his letters should be published, and he requested that anyone who had letters in their possession should burn them. Fortunately for posterity, many of his friends had already sold their batches of Auden letters to university archives, and other people simply ignored his wishes. Nevertheless, it is unlikely that an edited collection of Auden’s letters will ever appear.

Edward Mendelson, who is Auden’s literary executor, recently wrote an article in which he discussed his own ethical dilemmas as the editor of the Collected Poems. Mendelson’s guiding principle has been to value the poems that Auden chose to include in his two volumes of Collected Longer Poems and Collected Shorter Poems.

But what to do about the poems published in magazines but excluded from Auden’s books? Those appear in the Collected Poems on the grounds that Auden had signed them off for publication. And what about the rejected early work, such as the poem “Spain” – a response to the Spanish Civil War published in pamphlet form but later excluded from the Collected Shorter Poems? That does appear in The English Auden, an edition of poems written in the 1930s, but it is absent from the Collected Poems.

There is another category of “lost” work by Auden, existing only in manuscripts and notebooks, but never collected in book form. Mendelson has recently unveiled his plans to publish some of these poems, carefully edited and contextualised, in a volume of Auden’s “Personal Writing”, which will include poems and verse-letters written for friends. But none of this work will be finding its way into the next edition of the Collected Poems.

Anyone who manages a literary estate faces hard questions about what should or should not be published. In September 2018 Manchester University Press will publish Paul Wake’s edition of Puma, a science fiction novel by Anthony Burgess. The manuscript, completed in 1976, was unpublished in Burgess’s lifetime, but letters in the archive confirm that he was actively seeking to find a publisher shortly after he’d written it. What readers will make of this “lost” novel by Burgess remains to be seen.

The Tolkien example is a story of a son’s devotion to his father’s work and there is much to admire in Christopher Tolkien’s determination to put as much unpublished writing as possible into the public domain.

For the future, as electronic communication becomes more pervasive, it seems likely that writers will find it harder to delete published work from the record, or to edit their past in the ways evidenced by Auden and Larkin. If only they had survived into the age of social media, their Collected Tweets might have been required reading for every diligent student of their poems.The Conversation

Andrew Biswell, Professor of Modern Literature, Manchester Metropolitan University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Ethics and writing


Jen Webb, University of Canberra

It comes up, from time to time. Ethics and writing. Two concepts that are chained together in a dysfunctional marriage. How to write, ethically? How to write ethically while remaining true to the aesthetic imperative, the narrative trajectory, a reader’s requirements? And, by the way, what is ethical writing?

In the field of education the answer is straightforward: to write ethically means avoiding plagiarism, and resisting the impulse to make up “facts”.

For Milan Kundera, the answer is straightforward.

A novel that does not discover a hitherto unknown segment of existence is immoral. Knowledge is the novel’s only morality.

For Oscar Wilde, the answer is straightforward. “There is no such thing as a moral or an immoral book”, he writes, in the preface to his The Picture of Dorian Grey.

Books are well written or badly written. That is all.

These answers don’t help much. Creative writers necessarily avoid plagiarism, but we necessarily make things up. Not all writers feel impelled to contribute knowledge. And, Mr Wilde, what is the actual difference between “well written” and “badly written”?

Good; bad: like “ethics”, these words are what scholars of semiotics call “empty signifiers”. Any word stands in for the object or concept it names. But, except for proper nouns, no word really stands in for anything else; all any of them can do is direct our attention to the thing or concept being named. Empty signifiers are words that point to no concrete object, no agreed meaning; words that “absorb rather than emit meaning”.

To say “good writing” and “ethical writing” is to name concepts that apparently “we all” recognise, but on which “we all” are unlikely to agree. (My “good writing” is your pulp fiction. Et cetera.)

It’s an issue of taste, to some extent; or of contemporary values; or of politics. Which is where we come back to ethics. I won’t try to summarise the vast literature on ethics here. My concern is how we tell stories, and produce images, that contain a certain organic “truth” (that word very deliberately rendered in scare quotes, since it is yet another empty signifier), and that avoid didacticism.

Joan Didion begins her essay Why I Write by describing the art as one of

imposing oneself upon other people, of saying listen to me, see it my way, change your mind.

Yes certainly; but continually “imposing oneself upon other people” can leave us looking rather like the monks in Monty Python and the Holy Grail: endlessly chanting the same phrase, endlessly hitting ourselves (and our readers) over the head.

There is no complete answer to the question of ethical writing; but perhaps Michel Foucault comes close in his observation that

ethics is the considered form that freedom takes when it is informed by reflection.

That is, ethical writing is the writing we do when we have consciously reflected on the meanings we are making, or the world we are representing. I may not like a work, and I may not agree with its worldview, but (pace Oscar Wilde) if it was written under the conditions of reflective practice, it is necessarily ethical.

Writers are always making representations: materialising the world and relationships within that world; because words do more than simply name the things for which they stand. Organized into phrases, sentences, paragraphs, whole works, words can construct a context that readers will feel, see, hear, smell.

Words, organized in this way, can bridge the divide between the abstraction of language, and the concreteness of the material world; can make things (seem, and feel) real.

Perhaps this is a way to think about ethical writing: we can use language to make work that addresses the actuality of things, and the lived experience of many people.

The power of narrative and poetic representation is evident in the emotional, visceral, responses people have to works that manage materiality well. Whether it’s laughter or tears or recounting the experience to friends, “good” writing moves us.

The efforts of governments to censor representational works also points to the power of such works. The attempt by the Australian government, in 2001, to ensure that “there were no personalising or humanising images” of refugees is one such example.

Australian writers and artists have, over the past 15 years, responded to this decree not with silence or abstractions, but with works that personalize and individualise. Writers in detention centres in Australia or the Pacific are also writing poems and stories and recording impressions that personalize, individualise, humanize those communities.

Some such works may be agitprop, others naïve or didactic. But for me, many are ethical in the terms defined by Wilde and Kundera: they are “well written”, using elegant sentences, fresh approaches; and they expose “a hitherto unknown segment of existence”.

The Conversation

Jen Webb, Director of the Centre for Creative and Cultural Research, University of Canberra

This article was originally published on The Conversation. Read the original article.

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Do Book Critics Need a Code of Ethics?


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Article: Shoplifting Book on Ethics


The link below is to an article reporting on a man suspected of shoplifting a book on ethics – maybe he should be allowed to keep the book?

For more visit:
http://www.courier-journal.com/article/20120726/NEWS01/307260033/Prospect-man-accused-shoplifting-book-ethics-