DOCUMENT RESUME TE 500 469 Frye, Northrop Criticism, Visible And

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DOCUMENT RESUME TE 500 469 Frye, Northrop Criticism, Visible And 111 DOCUMENT RESUME ED 035 666 TE 500 469 ATTTHOP Frye, Northrop TITLE Criticism, Visible and Invisible. ImSTTTTITION National Council of Teachers of English, Champaign, Ill. PUP DATE Oct 64 NOTE 10p. JOURNAL CIT College English; v26 n1 p3-12 Oct 1964 EDPS PRICE ET)PS Price MF-$0.25 HC -T0.60 DESCRTPTOPS Critical Peading, Educational Objectives, *Educational Philosophy, *English Instruction, *English Literature, Evaluation Criteria, Impressionistic Criticism, Learning Experience, Learning Processes, Literary Analysis, *Literary Criticism, Literature Appreciation, Productive Thinking, Peading Comprehension, *Theoretical Criticism, Verbal Communication, Verbal Learning ABSTRACT The central activity of literary criticism, the understanding of literature, is related to the process of establishing a context for the works of literature being studied. Choosing not to discuss the factual elements of literary criticism, the author clarifies and concentrates on the "lower" and "upper" limits of criticism. While the "lower" limit essentially deals with a defense of freedom of speech and thought, the "upper" level is noted to be the ultimate function of criticism in that it leads toinner possession of literature as an imaginative force. The understanding of literature, eauated with having literary experience,therefore, leads the author to discuss why literature cannot be taught.While criticism must begin with "visible" orientation toward its object, it arrives at its true goal when rendered "invisible" through self-reali7ation of the literary experience. Some remarks on humanism, philology, "new criticism", personal taste as criticism, estheticism (critical dandyism), and evaluative criticism are also included. (Pt) II111.1.11M I ti From: College English; v26, nl, October19640 Criticism, Visible and Invisible qa NORTHROP FRYE %CI THERE IS A DISTINCTION, certainly as oldand known that is different. The differ- Das Plato and possibly as old as the humanence is that something conceptual has I.C1mind, between two levels of understand-become existential: this is the basis of the ing. I say levels, because one is nearlytraditional contrast between knowledge Q always regarded as superior to the other,and wisdom. whether in kind or in degree. Plato calls This distinction is of great importance Cithem, in his discussion of the divided line U.iin the Republic, the level of nous and thein religion: Maritain's Degrees of Knowl- level of dianoia, knowledge of things andedge is one of many attempts to dis- knowledge about things. Knowledgetinguish a lower comprehension from a about things preserves the split betweenhigher apprehension in religious experi- subject and object which is the first factence. When St. Thomas Aquinas re- in ordinary consciousness: "I" learnmarked on his deathbed that all his work 'that": what 1 learn is an objective bodyseemed to him so much straw, he did not mean that his books were worthless, but of facts set over against me and essentially that he himself was passing from the unrelated to me. Knowledge of things, ondianoia to the nous of what he had been the other hand, implies some kind ofwriting about. I mention the religious identification or essential unity of subjectparallel only to emphasize a principle and object. What is learned and the mindwhich runs through all education: that of the learner become interdependent,what Plato calls nous is attainable only indivisible parts of one thing. through something analogous to faith, Three principles are involved in thiswhich implies habit or consistent will, conception. First, learning about thingsthe necessary persistence in pursuing the is the necessary and indispensable preludegoals of the faith. to the knowledge of things: confronta- I am dealing here, however, only with tion is the only possible beginning ofthe application of the principle of two IN, identity. Second, knowledge about thingslevels of knowledge to the ordinary No is the limit of teaching. Knowledge oflearning process. Here the clearest illus- things cannot be taught: for one thing,tration is that of a manual skill. In be- the possibility that there is some principleginning to learn a skill like driving a of identity that can link the knower andcar, a conscious mind comes in contact the known in some essential relation iswith an alien and emotionally disturbing 0indemonstrable. It can only be accepted,object. When the skillis learned, the 0 whether unconsciously asan axiom orobject ceases to be objective and becomes deliberately as an act of faith. He whoan extension of the personality, and the V)knows on the upper-level knows that helearning process has moved from the knows, as a fact of his experience, butconscious mind to something that we call he cannot impart this knowledge di-unconscious, subconscious, instinctive, or rectly. Third, nous is (or is usually con-whatever best expresses to us the idea sidered to be) the same knowledge asof unmediated unity. We think of this dianoia: it is the relation between knower subconscious,usually,as more with- drawn, less turned outward to the world, Mr. Frye is Principal of Victoria College, Uri- .,ersity of Toronto. He is the author of a numberthan the consciousness: yet it is far less of books, including the highly influential Anatomy solipsistic. It is the nervous novice who is of Criticism. the solipsist: it is the trained driver, with 3 N! 4 re' 4 COLLEGEENGLISH a hidden skill that he cannot directly im-was closely associated with a more spe- part to others, who is in the communitycificfaith in the greatness of certain of the turnpike highway, such as it is.Greek and Latin classics. The classics Literature presents the same distinc-were great, certainly, and produced an tion. There is the dianoia of literature,astonishingly fertile progeny in, the ver- or criticism, which constitutes the wholenaculars. But the conception of literature of what can be directly taught andinvolved tended to be an aristocratic one, learned about literature. I have explainedand had the limitations of aristocracy elsewhere that it is impossible to teachbuilt in to it. It saw literature as a hier- or learn literature: what one teaches andarchy of comparative greatness, the sum- learns is criticism. We do not regardmit of which provided the standards for this area of direct teaching and learningthe critics. as an end but as a means to another end. In the philologists of the nineteenth A person who is absorbed wholly bycentury, dealing with the vernaculars knowledge about something is what wethemselves, one sometimes detects a late ordinarily mean by a pedant. Beyond thishumanistic pedantry which takes the is the experience of literature itself, andform of critical arrogance. All too often the goal of this is something that wethe philologists, one feels, form an initi- call vaguely the cultivated man, the per-ated clique, with literary standards and son for whom literature is a possession,models derived (at several removes) from a possession that cannot be directly trans-the "great" poets, which are then applied mitted, and yet not private, for it be-to the "lesser" ones. Old-fashioned books longs in a community. Nothing that weon English literature which touch on can teach a student is an acceptable sub-"lesser" poets, such as Skelton and Wyatt stitute for the faith that a higher kindin the early sixteenth century, maintain of contact with literatureispossible,an attitude toward them of slightly in- much less for the persistence in that faithjured condescension. Criticism of this which we call the love of reading. Evensort had to be superseded by a democ- here there is the possibility of pedantry: ratizing of literary experience, not merely literature is an essential part of the cul-to do justice to underrated poets, but tivated life, but not the whole of it,to revise the whole attitude to literature nor is the form of the cultivated lifein which a poet could be judged by itself a literary form. standards derived from another poet, The great strength of humanism, as ahowever much "greater." Every writer conception of teaching literature, wasmust be examined on his own terms, to that it accepted certain classics or modelssee what kind of literary experience he in literature, but directed its attentioncan supply that no one else can supply beyond the study of them to the pos-in quite the same way. The objection session of them, and insisted on their"But Skelton isn't as great a poet as relevance to civilized or cultivated life.Milton" may not he without truth, but We spoke of pedantry, and there wasit is without critical point. Literary ex- undoubtedly much pedantry in human-perience is far more flexible and varied ism, especially at the level of elementarythan it was a century ago, but hier- teaching, but not enough to destroy its effectiveness. Browning's grammarianarchical standards stilllinger, and the was not a pedant, because he settled hoti'ssubjection of the critic to the Laiqueness business and based oun in the light of aof the work being criticized is still not blindingly clear vision of a communitya wholly accepted axiom. Also, the rele- of knowledge. The act of faith in literaryvance to criticism of what used to be experience which humanism defendedregarded as sub-literary material, primi- bn :v tr 7 CRITICISM, VISIBLE AND INVISIBLE 5 01 r tive myths and the like, is still resistedbased on the senses of distance, and it is F in many quarters. easy to think of critical taste as a sublima- All teaching of literature, which istion, the critic being an astral gourmet literary dianoia or criticism, must pointand literature itself being, as Plato said beyond itself, and cannot get to whereof rhetoric, a kind of disembodied cook- itispointing. The revolution in theery. This gastronomic metaphor is fre- teaching of English associated with thequently employed by writers, for phrase "new criticism" began by chal-instance at the opening of Torn Jones, lenging the tendency (less a tendency ofthough when recognized as a metaphor teachers, perhaps, than of examination-it is usually only a joke.
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