The Triumph of the Will of Athletes in Infinite Jest

J. Redgate
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Abstract

In 1995, in the introduction to Tennis and the Meaning of Life: A Literary Anthology of the Game, Jay Jennings lamented that there were still “no great” tennis novels. Had the collection been published just a year later, a revision would have been in order. David Foster Wallace’s Infinite Jest (1996), the encyclopaedic masterpiece set around the grounds of Enfield Tennis Academy, is a great tennis novel. Yet, when critics discuss Wallace’s work on tennis, the focus is usually on his essays and tends to fall into one of two camps: either emphasizing the bodies of Wallace’s dumb jocks, or the divine inspiration that helps them play so well. Once we recognise that Wallace’s treatment of character was itself always dualistic, we can begin to reconcile these two apparently conflicting points of view. Doing so will shed new light on Wallace’s treatment of tennis as a stress-test of the connection between body and soul, and will raise difficult questions about the fate of a country where that test is so necessary.
运动员意志在无限玩笑中的胜利
1995年,杰伊·詹宁斯在《网球与生命的意义:网球的文学选集》的引言中哀叹道,仍然“没有伟大的”网球小说。如果这本合集晚一年出版,就会有修订。大卫·福斯特·华莱士的《无限玩笑》(1996)是一部以恩菲尔德网球学院为背景的百科全书式的杰作,是一部伟大的网球小说。然而,当评论家们讨论华莱士的网球作品时,他们的焦点通常集中在他的文章上,并倾向于分为两个阵营:要么强调华莱士笔下愚蠢的运动员的身体,要么强调帮助他们打得如此出色的神的灵感。一旦我们认识到华莱士对人物的处理本身总是二元论的,我们就可以开始调和这两种明显冲突的观点。这样做会让人们对华莱士将网球视为身体和灵魂之间联系的压力测试有新的了解,也会对一个如此需要这种测试的国家的命运提出一些棘手的问题。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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