A Jane Austen Education(20)

Bront? herself, in a letter to a friend, articulated the indictment against her illustrious predecessor:She does her business of delineating the surface of the lives of genteel English people curiously well; she ruffles her reader by nothing vehement, disturbs him by nothing profound: the Passions are perfectly unknown to her; she rejects even a speaking acquaintance with that stormy Sisterhood; even to the feelings she vouchsafes no more than an occasional graceful but distant recognition. Her business is not half so much with the human heart as with the human eyes, mouth, hands and feet; what sees keenly, speaks aptly, moves flexibly, it suits her to study, but what throbs fast and full, though hidden, what the blood rushes through—this Miss Austen ignores.





But Austen did not ignore the feelings—Elizabeth and her story were full of them—and she certainly knew about the passions. Lydia was nothing but the passions, and Elizabeth was tossed by her share as well. “How despicably I have acted!” was not the declaration of a passionless person. Austen valued the feelings and passions; she just didn’t think we should worship them.

Yet my Bront?an peers rejected the older novelist for a deeper reason as well, one that Bront? herself would not have understood. To assert that reason should govern emotion is to defy the modern dogma that the two cannot be disentangled in the first place. In the past hundred years, Freud and others have brought us to the view that objectivity is an illusion, that our rational conclusions are merely manifestations of hidden impulses or covert expressions of self-interest—above all, when it comes to ideas regarding our own conduct and judgment, which is, of course, what Jane Austen’s novels are about.

But Austen didn’t buy it. In the letter that changed Elizabeth’s mind about everything, her correspondent had this to say about whether Jane had seemed indifferent to Bingley’s attentions: “That I was desirous of believing her indifferent is certain—but I will venture to say that my investigations and decisions are not usually influenced by my hopes or fears. I did not believe her to be indifferent because I wished it;—I believed it on impartial conviction.” The first half of this, with its smug tone, might strike us as insufferable, and the second might strike us as improbable, but Austen meant us to accept it all. “Impartial conviction”—the ability to think our way above our limited point of view—was a real human possibility for her, and the person who wrote that letter was capable of it. For Elizabeth, growing up meant learning to become capable of it, too.





By making mistakes, and recognizing her mistakes, and testing her impulses against the claims of logic, the heroine of Pride and Prejudice learned the most important lesson of all. She learned that she wasn’t the center of the universe. Growing up, for her creator, means coming to see yourself from the outside, as one very limited person. This was Austen’s vision of redemption, just as the moment of humiliation—that excruciating scene of exposure—was Austen’s vision of grace.

In the terms in which both comedies and tragedies have been understood since the time of Aristotle, Pride and Prejudice pivoted on a pair of twinned events: a recognition and a reversal. The heroine saw something—about herself, about her actions—and as a result, her fortune changed. But Austen also altered the traditional pattern in an enormously profound way. In the classic comic plot, a pair of young lovers are kept apart by some external obstacle, some “blocking figure” that represents the eternal antagonism of age and youth: a possessive father, a jealous old husband, the laws and customs of an antiquated, repressive society. Austen changed everything by putting that obstacle on the inside. Now we ourselves are the blocking figures who are causing us so much trouble. We are the ones standing in the way of our own happiness. Once Elizabeth was ready to be happy, it didn’t matter what any of the grown-ups thought. For Austen, reason is liberation, and growing up is the truest freedom of all.





So it was with me. Early that fall, after a summer spent reading like I had a gun to my head and a final night of sleepless terror, I crept into the examination room to face my inquisitors and staggered out two hours later having passed my qualifying exams. Afterward, one of the professors—that Clark Gable lookalike with the cigarette voice—asked me if I had plans to get started on my dissertation.

“I think I need to take it easy for a while,” I said.

“That’s a good idea,” he replied. “You should let your mind lie fallow.”

“Lie fallow?” I said. “Lie prostrate.”

But the truth is, I did have a plan. After reading my way through Jane Austen’s stories about growing up, I decided that the time had come for me to do a little growing up of my own. I could no longer stay in that dingy room, with those random roommates, in that neighborhood where I had spent almost all of my life since I was seventeen. Most importantly, I could no longer live in my father’s shadow. A lot of my friends had moved downtown by that point, or out to Brooklyn, and I decided I was going to join them. I would find my own place, I would get some real furniture, and I would finally learn how to live on my own.

My father took me to lunch the next day—at the faculty club this time, by way of celebration. As we ate our baked salmon, I told him about the exam, but the mood turned sour when I explained what I planned to do next. He didn’t like it one bit. “It’s going to cost you a lot more!” he warned. That wasn’t really true. It was going to cost me more, but not a lot more. Besides, his answer was to pull some strings to get me a better place within university housing—rushing in to solve the problem once again, or what he wanted to think was the problem—which would have cost me just as much.