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In addition to the attractions of his literary genius, there was the thrill of Lawrence's personal philosophy. This had begun in heterodox meditations on Christianity, and had then swerved towards mysticism, Buddhism and – most arousing of all – earthy, pagan theologies. Seductively, for English adolescents in, say, 1967, Lawrence seemed to celebrate the liberation of the individual in the mass, through the celebration of primal instincts.
The more we look at DH Lawrence, the harder it is to understand why – apart from a shift in the cultural mood – he should have become so neglected. Certainly, he held some perverse, and often baffling, views on sexual politics, especially feminism; also on democracy and organised labour; and on modernity. Like all radicals, he made some ridiculous utterances from time to time. He is a writer that adolescents devour omnivorously, but then cannot return to. Perhaps if we read him in a less compulsive way, we could learn to benefit from the nurture of the diet he offers, and stay with him at all ages, young and old.
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Since then, the row has gradually subsided, with a loose consensus forming in support of Gabler's 'synoptic' text, while nevertheless acknowledging that it, too, contains some rank inconsistencies. Today, the first 1922 edition, a text of huge historical consequence, stands as the shortest route to the author's intentions, despite numerous Joycean 'misses in print'.
he began to write an Indian novel, but abandoned it to write Maurice, a novel of homosexual desire that would not be published until after his death. He did not return to his 'Indian' manuscript until 1921, having recently accepted
Huxley’s most famous novel, a dystopian fable set in the seventh century AF (After Ford), began as a parody of HG Wells (No 39 in this series), specifically of Men Like Gods, whose optimism Huxley disdained. A jeu d’esprit quickly became a vehicle for Huxley’s obsession with the consequences of mass industrialisation and the Americanisation of consumer society. But it retained a satirical edge and is also strikingly aphoristic, with a vivid sense of the power of language and ideas in changing human society. “Words can be like x-rays if you use them properly,” says one character. “They’ll go through anything. You read and you’re pierced.”
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