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Canonicity Author(S): Wendell V Canonicity Author(s): Wendell V. Harris Source: PMLA, Vol. 106, No. 1 (Jan., 1991), pp. 110-121 Published by: Modern Language Association Stable URL: https://www.jstor.org/stable/462827 Accessed: 13-12-2019 20:18 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Modern Language Association is collaborating with JSTOR to digitize, preserve and extend access to PMLA This content downloaded from 12.156.20.2 on Fri, 13 Dec 2019 20:18:52 UTC All use subject to https://about.jstor.org/terms Wendell V. Harris Canonicity WENDELL V. HARRIS is HE CANONICAL FACTS about the canons of English and professor of English at Penn American literature are, first, that there are no canons and State University. His most never have been; second, that there have necessarily always been canons; and third, that canons are made up of readings, not of dis- recent books are The Om- embodied texts. What is contradictory in that statement results from nipresent Debate: Empiricism play on different connotations of the word canon-a critical strategy and Transcendentalism in that is constantly, though often more subtly, in use. As with many an- Nineteenth-Century English other critical term, the first step in understanding canon is to unpack Prose (Northern Illinois UP, its meanings. The "canon question" then proves much more complex 1981) and Interpretive Acts: than In contemporary ideological criticism admits. Search of Meaning (Clarendon- Oxford UP, 1988). He is cur- The Inappropriateness of the Biblical Parallel rently completing a dictionary of primary literary concepts. The well-known core meaning of the Greek kanon is "rule" or "mea- sure" and, by extrapolation, "correct" or "authoritative." As Rudolph Pfeiffer has pointed out, the first application of the word to selections of authors-by David Ruhnken in 1768-was catachrestic (207). A more nearly precise word than selection was so much needed that canon quickly became almost indispensable, despite its entanglement with concepts of authority and rule not necessarily relevant to literary canons. Not surprisingly, the normative sense of the term has clung alongside its elective sense: selections suggest norms, and norms sug- gest an appeal to some sort of authority. However, the criteria for select- ing literary texts are derived not from authority but from chosen functions. The normative sense of canon has been strongly reinforced by the application of the term to the accepted books of the Bible, though there is no agreement on the original force of the word even in this applica- tion. l The processes by which specific collections of Jewish and Chris- tian writings became closed canons in the first century BC and the fourth century AD, respectively, are not only too complicated for useful summary here but, more important, largely irrelevant to the question of the literary canon. In fact, considerable confusion has resulted from the seductive apparent parallel between the creation and closing of the biblical canons and the formation of lists of literary works that, since 110 This content downloaded from 12.156.20.2 on Fri, 13 Dec 2019 20:18:52 UTC All use subject to https://about.jstor.org/terms Wendell V Harris 11I Ruhnken, have been called "canons." Chapter 14 whose essay on the subject has become an almost of Ernst Robert Curtius's European Literature and obligatory citation, is among those who use the the Latin Middle Ages, a chapter frequently cited biblical canon as a model: "The desire to have a in discussions of literary canons, considers early canon, more or less unchanging, and to protect it catalogs of authors, aspects of the ever-renewed against the charges of inauthenticity or low value conflict between ancients and moderns, canon (as the Church protected Hebrews, for example, formation in the church, the medieval canon, and against Luther) is an aspect of the necessary con- finally modern canons. The section on the church servatism of a learned institution" (77). The point and the Bible seems to have encouraged Curtius is unarguable, but despite the assumption in "the to use canon for the authorized literary lists, whose profession of English" that some texts are better variations from period to period and country to and some interpretations more reasonable than country he learnedly surveys. But the section on others, admission into the profession hardly re- modern canon formation essentially considers the quires the candidate to accept any list of texts as relations among the works that Italy, France, Ger- uniquely necessary to the academic equivalent of many, and Spain defined as "classical"-an issue salvation.3 The most conservative of our col- that, for Curtius, depends not on degrees of leagues do not demand that a candidate take, say, authoritative sponsorship but largely on the degree Johnson, Coleridge, Arnold, and Eliot as "articles of romanticism in the literature of each country. of faith" and abjure Wharton, Dallas, Gosse, and It has not been sufficiently noted that this chap- Fish. Nor have universities wielded full authority ter is titled "Classicism," not "The Canon," and over the canon since they separated themselves that it primarily concerns the question of how from the medieval church. Until then, of course, works somehow come to be regarded as "classic." the following excerpt from a bishop's condemna- Though there have been many lists of approved tion of heresy in the records of the University of authors through the centuries and across Europe, Paris was not untypical: they have differed widely; not even Aristotle has been canonical in the sense of the biblical texts. Let the body of master Amaury be removed from This is not to deny that there were traditions- the cemetery and cast into unconsecrated ground, and usefully traced by Bruce Kimball-in which the same be excommunicated by all the churches of authors were regarded as "standard" because they the entire province.... The writings of David of seemed to inculcate the right moral and intellec- Dinant are to be brought to the bishop of Paris be- tual principles or to demonstrate a mastery of fore the Nativity and burned. accurate thinking.2 But the catalogs identifying es- Neither the books of Aristotle on natural philos- pecially valuable works not only varied consider- ophy nor their commentaries are to be read at Paris ably, they did not fence others out. The texts that in public or secret, and this we forbid under penalty one ought to have read differed from others in de- of excommunication. He in whose possession the gree; they were not absolutely distinct like the writings of David of Dinant are found after Nativity shall be considered a heretic. (Thorndike 26-27) biblical books, which very quickly came to be regarded as different in kind. Obviously the very entelechy of the process of biblical canonizing was The most cogent portion of Kermode's essay is toward closure, whereas literary canons have al- his suggestion that certain texts somehow become ways implicitly allowed for at least the possibility "licensed" for exegesis and are thereafter subject of adding new or revalued works. to "interminable" explication (83). What Kermode Though the sense of "unquestionably and so aptly describes, however, is canon formation uniquely authoritative" that belongs to the bibli- not through a work's acceptance into a severely cal canon (and to the theologically derived en- limited set of authoritative texts but through its in- dorsements and prohibitions churches enforce on troduction into an ongoing critical colloquy. The members of their faith) continually colors the de- analogy with a colloquy or conversation functions bate over the modern literary canon, the analogy in several ways. In a given time and place there are is more dramatic than helpful. Frank Kermode, events and topics that everyone presumably knows This content downloaded from 12.156.20.2 on Fri, 13 Dec 2019 20:18:52 UTC All use subject to https://about.jstor.org/terms 112 Canonicity about. Some of these have been of continuous in- A Multiplicity of Canons and the Pressures terest, or at least have had a place in a society's cul- on Them tural discourse from generation to generation; others have recently gained attention and will quickly fade. What proves interesting in general Alastair Fowler's discrimination of six kinds of conversation will depend on what the conversa- canons has met with general acceptance. The tionalists are at that time accustomed to discuss- potential canon "comprises the entire written ing. There are topics that sustain no more than a corpus, together with all surviving oral literature." few moments' talk, but the cleverness with which The accessible canon is that portion of the poten- a subject is introduced has a great deal to do with tial canon available at a given time. Lists of whether it is taken up. While there are conversa- authors and texts-as in anthologies, syllabi, and tional unfortunates who wrap everything they say reviewers' choices-are selective canons. What in dullness, others do the opposite, using wit, an Fowler calls the official canon is, I take it, a blend- ability to see unexpected significances, and in- ing of such lists. What individual readers "know triguing modes of argument to lend at least mo- and value" are personal canons. And, finally, the mentary interest to whatever topic they initiate.
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