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Literature in place of Religion: On Eagleton’s “The Rise of English”

Posted by Jeff Allred (he/him/his) on

In “The Rise of English,” Terry Eagleton makes the interesting claim that literature is an adequate substitute for religion. At face value, it’s kind of strange thing to say let alone trust, however, the more I contemplate and wrangle with the idea, the more I am willing to accept it.

Eagleton opens the chapter first by maintaining that literature is ideology.  It is a belief, a practice, and “has the most intimate relations to questions of social power.” Eagleton suggests that the decline of religion in the mid-Victorian period caused the growth of English studies. During this time, English was a way to cultivate the middle class and pervade them with the values of remaining aristocracy, and therefore becoming a way to pacify the middle class. Eagleton believes that religion is a simple but powerful form of ideology that is a “pacifying influence, fostering meekness, self-sacrifice and the contemplative inner life.”

The way I’ve interpreted Eagleton’s claim, though I’m not completely certain is accurate, is that a lot of what religious ideology provides for an individual, the emotional elevation, a life of contemplation, understanding and empathy for humanity, all of which are the visceral stirrings that occur internally, intellectually, mentally, and emotionally, is similar to what an individual may receive when they immerse themselves in literature, though perhaps without the actual act of worship.

Eagleton continues: “Like religion, literature works primarily by emotion and experience, and so was admirable well-fitted to carry through the ideological task which religion left off.” Eagleton touches upon something that’s really cool here.  He claims that literature has become the opposite of analytical thought and conceptual enquiry, which are mostly the concerns of scientists, philosophers, and the like. In contrast, just like people of faith, literary scholars are more in tune with the territory of feeling and experience. He continues: “Literature should convey timeless truths, thus distracting the masses from their immediate commitments, nurturing in them a spirit of tolerance and generosity.” Eagleton proceeds to display similarities in the inherent gratification and edification of religion and literature.

Literature is a way to experience places and feelings that are otherwise not always possible to experience in a person’s life.  This sort of vicarious self-fulfillment allows for empathy, to relate to the intricacies of the human condition, which is a major part of spiritual nirvana. In more ways than one, as Eagleton has pointed out in this first chapter, literature feeds us similarly to the way religion and faith feeds us.  To say that literature can be used as a substitute for religion may cause misgivings; however, for those of us who are steadfast students of literature and are inexplicably bound by the written word, there is no denying that there is something spiritual about our experiences with the art.

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The Perpetuity of the Past: My Analysis of T.S. Eliot’s “Tradition and the Individual Talent”

Posted by Jeff Allred (he/him/his) on

T.S. Eliot’s account in, “Tradition and the Individual Talent” explores a critical element of literary criticism, tradition, and its importance for imminent writers. Eliot fosters the idea that tradition is commonly disregarded and that as readers we try to find individuality and uniqueness in poetry or any work of art for that matter. However, he combats that approach with the indication that, “no poet, no artist of any art, has his own complete meaning alone.” A new work of literature has to be evaluated with its predecessors and its value depends on how well it adjusted into the framework of past works. This is where the notion of tradition steps in to provide an ever-changing timeline of literary works before the present that will in essence shape and guide contemporary writers.

Eliot defines tradition as, “a sense of the timeless as well as the temporal and of the timeless and temporal together.” In other words, the past and the present works should coincide in a way where the awareness of the existence of the past allows it to coexist side by side with the present. In this sense, a simultaneous order is established where the existence of the past understandingly affects the present but where the present also affects the past. This is where the temporal and timeless merge into a historical sense to create tradition and inevitably a simultaneous order. A writer gains access to tradition by writing, “not merely with his own generation in his bones.” Eliot furthers this by writing about how a writer must indulge in writings back to Homer and all others before the present to create a contemporaneous piece of literature. This involves cognizance of the past to balance the present. A writer must focus less on individuality to create a work that is a sort of literary allusion to those before it.

Eliot furthers this line of reasoning with a scientific analogy of two inert gases, oxygen and sulphur dioxide, that are combined in the presence of platinum to create sulphurous acid. The purpose of this analogy, I believe, is to prove his claim that to create a valuable literary work there should be no trace of the writer in the final product. Similarly, in the analogy of the gases the filament of platinum is left unaltered. He explains how, “The mind of the poet is the shred of platinum.” Both the platinum and poet’s mind are necessary catalysts because without them the consequent products cannot be made. I imagine that Eliot means that the poet’s mind is needed to make poetry but his individuality and personality should be absent from his work. This fabricates the idea that a writer must depersonalize his own work.

Eliot’s phrase that, “the more perfect the artist, the more completely separate in him will be the man who suffers and the mind which creates…” suggests that an artist may rely on experiences to aid him/her in writing but they really should not hold any place because then his/her work will suffer.  He also implies later on that emotion doesn’t have to be the writers own either. However, what I really found striking in my analysis of Eliot’s essay is his last line where he states, “Poetry is not a turning loose of emotion, but an escape from emotion; it is not the expression of personality, but an escape from personality. But, of course, only those who have personality and emotions know what it means to want to escape from these things.” This particular quote, in my opinion, seems like a jab at contemporary writers who write sentimental pieces with profound emotions because in actuality they may not really know what true emotion and personality really are.

I believe that Eliot would defend his claim, if questioned about how subjecting oneself to tradition ruins one’s individuality and creativity, by mentioning that there is a bigger picture at play here and that, “The progress of an artist is continual self-sacrifice, a continual extinction of personality.” The bigger picture is the simultaneous order of literary works. And when an artist has knowledge of the literary works before him/her and depersonalizes his/her work, an original piece of literature is created. And this relates to the critics job according to Eliot because it is the critics job to compare and contrast an artist’s works with past writers; not in an effort to downgrade or judge the artist’s work but to improve both simultaneously. It was difficult for me to comprehend exactly what Eliot left out but I believe he didn’t delve into the area of the “self” and a writer’s identity too well. He did mention personality but I believe in genres such as fiction, it takes the exploration of the self to create something riveting.

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No Father to His Style: T.S. Eliot and the Fetishism of Tradition

Posted by Jeff Allred (he/him/his) on

In T.S. Eliot’s essay “Tradition and the Individual Talent,” the writer attempts to dictate what constitutes literary tradition and how writers should be appreciated in that context. He makes reference to a “whole of literature of Europe from Homer,” his conception of a monolith of works deemed “historical.” These works are said to share a dichotomous nature, an ability to be appreciated both alone and in a context with other works. The meanings of poems, therefore, are inexorably tied to the poems of the past. According to Eliot, this makes a poet a continual incorporation of history and an expulsion of self. The poet is not a personality, he contends, but a “transforming catalyst” which synthesizes work from the distinct parts of emotion and feeling.

I didn’t fully grasp Eliot’s arguments for emotion and feelings as disparate things, but it seems like a loophole he built into his theory in order to discredit specific poets. Eliot envisions poetry as “an escape from emotion [and] personality,” stating that more “personal” poets have neither. I find fault in the argument that an individual is no more than a conduit for poetry, more an avatar than an artist.

This is the most interesting point of his argument to me, if only for how strongly I disagree with him. It immediately summons Eliot’s infamous history of racism and anti-Semitism, from which the essay’s Eurocentric views were surely born. He states that all poets must have this grounding in tradition, but that would very pointedly seem to omit women and most world writers. Eagleton’s comparisons of literary and religious ideology also came to mind when he prescribes “a consciousness, not of what is dead, but of what is already living;” Eliot’s reverence for the literary pantheon is hard not to take as idolatry. 

The religion-to-literature parallels then become far more fitting when you realize whom Eliot has purposefully excluded from his model: iconoclasts. They are written off as merely the “supervention of novelty,” to be homogenized and made historical. Countless iconic artists made their reputation by pulling Martin Luthers and rallying the like-minded and disenfranchised without evaporating into a fad. Remembering my favorite iconoclast, DJ Kool Herc (essentially the inventor of hip-hop), I realized that Eliot’s myopic viewpoints and self-righteousness have a perfect mirror in today’s day and age: Macklemore, the inescapably popular rapper. These two white men attempt to dictate what constitutes a universal tradition (Eliot by creating his whitewashed literary lineage, Macklemore by joining the ranks of “conscious” rappers and worshipping the styles of the ’90s), in the process ignoring the contributions of numerous peers and forebears. For every writer that Eliot places in his unified theory of rhyme, he narrows “tradition” to mean “my favorites.” Similarly, a rapper like Macklemore laments an imaginary decline in hip-hop and portrays himself as an alternative, a more traditional rapper. An artist who tries to dictate what constitutes “art” will always fail, because it’s a futile thing to attempt. There will always be something unprecedented. 

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How to publish your first post

Posted by Jeff Allred (he/him/his) on

The best way to learn how to post is to fiddle around in the dashboard until you get the hang of it.  But there are oodles of resources out there to get you up to speed, such as:**

  • The WordPress Codex is one-stop shopping for all WP-related problems and tips.
  • Novices might start with the excellent and brief video on publishing posts, and
  • those who want more options/detail could move on to the  introduction to blogging and then the “get published” lesson: both contain way more detail than you need, since I’ve configured everything and you just need to enter text. But for those who are curious, or who might like to include links, images, etc. in a given post, it’s very helpful.

**I’ve included this information in links as well for future reference

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