(…. ) The desire to uncover our one true voice, the dread of hearing what it has to say: This seems to me the tension of modern life, the thing that has us searching for a cell signal on yoga retreat. Being in a place where nothing has an agenda for your attention, as Axelrod found, means looking and listening in an unguarded way. “Natural curiosities and affinities emerge,” as he puts it, “becoming the filters for experience.” How we breathe in the world, then, defaults to a function of an unbidden part of identity, rather than a function of what others want us to be — or, perhaps even more crucially, how we want others to think we are.
Elena Ferrante, the Italian author whose pseudonymity became part of her mystique, once wrote to me in an email interview, “If my book were publicly mine from the beginning, I would be careful not to damage my image, I would censor myself.” Writing was a “battle against lying. Only with the confidence of anonymity can I decide occasionally to publish. In the end, if I’m forced to choose, I prefer to lose the role of writer rather than spoil my passion for writing — that’s the way it’s always been.” When she was allegedly unmasked by an Italian investigative journalist, her fans were outraged at the violation. It was invasive, they argued, which it was, but it seemed to me that not only were they defending Ferrante from the indignity of having her financial and real-estate records unveiled, they were also defending their own right not to know, to be free to imagine that she was, in fact, Elena Greco, the narrator of her Neapolitan Novels, the woman they knew with the intimacy and deep interiority only possible in literature.
And so contemporary artists find ways to battle for truth on their own terms. I think of young women like Emma Cline, who push back against having their photos on the dust jackets of their books, or David Hammons, who declines to participate in the accepted machinations of the art world, or Bob Dylan, who took nearly two weeks to even publicly acknowledge that he won the Nobel Prize in literature last year. But maybe the best display of resistance against the role of artist-as-performer was the quietly myth-demolishing article by this year’s Nobel laureate in literature, Kazuo Ishiguro, who wrote for The Guardian about the four-week period of seclusion in 1987 he and his wife called the “crash,” a desperate attempt to “reach a mental state in which my fictional world was more real to me than the actual one.” The result was “The Remains of the Day,” a monumental yesteryear portrait of renunciation, and a life passed by, tragically unlived. Now, of course, all is reversed: It’s renouncing the world that requires nerve and imagination, and the roar of silence that dares us to listen.