Immortality

Immortality

by Milan Kundera
Immortality

Immortality

by Milan Kundera

Paperback

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Overview

New York Times Bestseller

"Inspired. . . . Kundera's most brilliantly imagined novel. . . . A book that entrances, beguiles and charms us from first page to last." — Cleveland Plain Dealer

Milan Kundera's sixth novel springs from a casual gesture of a woman to her swimming instructor, a gesture that creates a character in the mind of a writer named Kundera. Like Flaubert's Emma or Tolstoy's Anna, Kundera's Agnès becomes an object of fascination, of indefinable longing. From that character springs a novel, a gesture of the imagination that both embodies and articulates Milan Kundera's supreme mastery of the novel and its purpose: to explore thoroughly the great themes of existence.


Product Details

ISBN-13: 9780060932381
Publisher: HarperCollins
Publication date: 10/20/1999
Series: Perennial Classics
Pages: 368
Sales rank: 401,484
Product dimensions: 5.18(w) x 7.90(h) x 0.93(d)

About the Author

About The Author

The Franco-Czech novelist Milan Kundera (1929 - 2023) was born in Brno and lived in France, his second homeland, since 1975. He is the author of the novels The Joke, Life Is Elsewhere, Farewell Waltz, The Book of Laughter and Forgetting, The Unbearable Lightness of Being, and Immortality, and the short story collection Laughable Loves—all originally in Czech. His later novels, Slowness, Identity, Ignorance, and The Festival of Insignificance, as well as his nonfiction works, The Art of the Novel, Testaments Betrayed, The Curtain, and Encounter, were originally written in French.

Hometown:

Paris, France

Date of Birth:

April 1, 1929

Date of Death:

July 11, 2023

Place of Birth:

Brno, Czechoslovakia

Place of Death:

Paris, France

Education:

Undergraduate degree in philosophy, Charles University, Prague, 1952

Read an Excerpt

Chapter One

The woman might have been sixty or sixty-five. I was watching her from a deck chair by the pool of my health club, on the top floor of a high-rise that provided a panoramic view of all Paris. I was waiting for Professor Avenarius, whom I'd occasionally meet here for a chat. But Professor Avenarius was late and I kept watching the woman; she was alone in the pool, standing waist-deep in the water, and she kept looking up at the young lifeguard in sweat pants who was teaching her swim. He was giving her orders: she was to hold on to the to the edge of the pool and breathe deeply in and out. She proceeded to do this earnestly, seriously, and it was as if an old steam engine were wheezing from the depths of the water (that idyllic sound, now long forgotten, which to those who never knew it can be described in no better way than the wheezing of an old woman breathing in and out by the edge of a pool). I watched her in fascination. She captivated me by her touchingly comic manner (which the lifeguard also noticed, for the corner of his mouth twitched slightly). Then an acquaintance started talking to me and diverted my attention. When I was ready to observe her once again the lesson was over. She walked around the pool toward the exit. She passed the lifeguard, and after she had gone some three or four steps beyond him, she turned her head smiled, and waved to him. At that instant I felt a pang in my heart! That smile and that gesture belonged to a twenty-year-old girl! Her arm rose with bewitching ease. It was as if she were playfully tossing a brightly colored ball to her lover. That smile and that gesture had charm and elegance,while the face and the body no longer had any charm. It was the charm of a gesture drowning in the charmlessness of the body. But the woman, though she must of course have realized that she was no longer beautiful, forgot that for the moment. There is a certain part of all of us that lives outside of time. Perhaps we become aware of our age only at exceptional moments and most of the time we are ageless. In any case, the instant she turned, smiled, and waved to the young lifeguard (who couldn't control himself and burst out laughing), she was unaware of her age. The essence of her charm, independent of time, revealed itself for a second in that gesture and dazzled me. I was strangely moved. And then the word Agnes entered my mind. Agnes. I had never known a woman by that name.

Reading Group Guide

About the Book
Milan Kundera's sixth novel begins with a casual, elegant gesture of a woman to her swimming instructor, a gesture that creates a character -- Agnes -- in the mind of a writer named Kundera. A novel in seven parts, Immortality alternates the stories of Agnes, her husband Paul, and her sister Laura with a curious historical footnote, the story of the relationship between Goethe and Bettina von Arnim. The novel portrays Goethe and Ernest Hemingway conversing in the afterlife, and the narrator (named Kundera) carrying on an important philosophical discussion with the clear-eyed Professor Avenarius.

Through his characters, Kundera reflects on modem life and Western society and culture, exploring the cult of sentimentality, the difference between the individual self and the individual's public image, the conflict between reality and appearance, the varieties of love and sexual desire, the importance of fame and celebrity, and the all too human longing for immortality. Each of Kundera's characters searches for a way to ensure his survival in the memory of others and, if necessary, at the expense of someone else's immortality.

Like Flaubert's Emma and Tolstoy's Anna, Kundera's Agnes herself becomes an object of fascination, of indefinable longing. From a single gesture springs a character and a novel, themselves gestures of the imagination that both embody and articulate Kundera's supreme mastery of the novel and its purpose: to thoroughly explore the great themes of existence.

Topics for Discussion

  • What significance does Kundera ascribe to immortality? Goethe tells Hemingway, "Immortality means eternal trial." In what waysmight this be true, not only for such famous artists as Goethe, Hemingway, and Beethoven, but for Agnes, Paul, and each of us? How do Kundera's "minor immortality," "great immortality," and "ridiculous immortality" differ, from each other?

  • What roles does death play in the novel? What kinds of death occur, and what is the importance of each? In what ways does death "form an inseparable pair" with immortality?

  • Kundera writes, "Without the faith that our face expresses our self, without that basic illusion, that archillusion, we cannot live, or at least we cannot take life seriously." In what ways do the concept of the individual self and its expression gather importance in the novel? How does a notion of one's self ("mere illusion, ungraspable, indescribable," claims Paul) differ from a notion of one's image in the eyes of others ("the only reality, all too easily graspable and describable")?

  • What is the importance of solitude to Agnes and to other characters? What does it consist of for each? How is solitude related to the longing for immortality? What is the importance of the distinction that Agnes makes between living and being?

  • In the sections dealing with Goethe and Hemingway and those dealing with Agnes, Paul, and Laura, celebrity and fame take on increasing importance. To what extent is immortality a function of celebrity? Has celebrity replaced immortality in the twentieth century? If so, with what consequences?

  • Agnes's and Paul's differing attitudes toward their bodies, we are told, "revealed the difference between the male and female lot in life." What aspects of that difference does Kundera identify? To what extent -- and why -- do you agree or disagree with Kundera's understanding of that difference?

  • What is the "gradual, general, planetary transformation of ideology into imagology" about which Kundera writes in Part Three? What does he mean by "imagology"? How does he see it as characterizing our time? What effects does it have on individuals, politics, the arts, and society in general?

  • Do you agree or disagree -- and why -- with what appears to be Kundera's final judgment, prompted by the allegory of Goethe and Beethoven at Teplitz, that "those who create... deserve more respect that those who rule ... that creativity means more than power, art more than politics; that works of art, not wars or aristocratic costume balls, are immortal"? How is this judgment illustrated or represented in the novel?

  • To what extent do the characters' anxieties result from their being expatriates (Agnes from Switzerland and Kundera from Czechoslovakia, for example)? How do they deal with being expatriates? To what extent may Kundera be saying that everyone in the twentieth century is an expatriate? From where or what?

  • In Part Three, Kundera writes, "There are two methods for cultivating the uniqueness of the self in a world in which it is increasingly difficult "for an individual to reinforce the originality of the self." What are those two methods; with which characters are they associated; and how are they demonstrated or illustrated? What are the risks and rewards of each?

  • How do Agnes, Avenarius, Paul, Laura, and others respond to the question posed in Part Five: "How to live in a world with which you disagree"? How would you respond to that question?

  • In what he calls "this short history" of the gesture that Agnes adopted from her father's secretary and Laura adopted from Agnes, Kundera claims that "we can recognize the mechanism determining the relationship of the two sisters..." What is that mechanism, and how is it determined by gesture? How are other relational mechanisms -- that between Goethe and Bettina, for example -- revealed or determined by gestures?

    About the Author: The Franco-Czech novelist Milan Kundera was born in Brno, Czechoslovakia, and has lived in France, his second homeland, for more than twenty years. He is the author of the novels The Joke, Life is Elsewhere, Farewell Walt, The Book of Laughter and Forgetting, The Unbearable Lightness of Being, and Immortality, and the short story collection Laughable Loves -- all originally written in Czech. His most recent novels, Slowness and Identity, as well as his nonfiction works The Art of the Novel and Testaments Betrayed, were originally written in French.

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