Archive for the ‘poetics’ Tag

Multiversic takes on 9/11

Despite its being the fifteenth anniversary of the 9/11 attacks Sunday, I had decided to, here, pass over the event in silence. Then, The Griffin Trust website posted Fanny Howe’s “9/11”.

I was struck—as I often am—by the commentary accompanying the poem:

Is it virtually impossible to write about certain events that are too immense, too devastating, too charged on so many levels? To go into the specifics, one risks being maudlin, self-absorbed, short-sighted, too emotional. To try to broaden the discussion and perhaps recklessly try to scale something to the universal, one risks being too political, polarizing or simply missing the mark.

Howe’s poem, of course, avoids being too “self-absorbed” and “too political”—by “suggesting the heart of the event’s impact, is how it affects who and what we love.” I wonder what the commentator thinks of Shelley’s The Mask of Anarchy or Charles Reznikoff’s Testimony or Holocaust.

By way of contrast and to broaden and concretize the discussion, let me offer these two poetic texts that both fail to escape the commentator’s extremes: “The Tao of 9/11”  by Peter Dale Scott (that both goes “into specifics” and is “too political”) and one of my own, excerpted from a longer work, that, too, is “too specific,” composed, as it was, in real time.

Writing a poetry including history is no easy matter, and the question how far the “heart of the matter” escapes history’s particulars and the machinations of power no less demanding.

 

Listening for the Heartbeat of Being

9780773546349McGill-Queen’s University Press has just issued a collection of criticism on the work of Robert Bringhurst, Listening for the Heartbeat of Being: The Arts of Robert Bringhurst, edited by Brent Wood of the University of Toronto and Mark Dickinson of OCAD University.

I therefore seems timely to repost a link to a short essay on Robert Bringhurst’s poetry, which can be read here.

Nine Provocations to a Sympoetics

The Analytic and Synthetic Writer. “The analytic writer observes the reader as he is; he calculates accordingly and develops his machines in order to have the desired effect upon him. The synthetic writer constructs and creates a reader as he should be; he does not conceive of the reader as still and dead, but rather as lively and counteractive. He allows what he has invented gradually to come into being before his eyes, or he entices the reader to invent it himself. He does not want it to have a specific effect on the reader, but enters with him into the holy relationship of the tenderest symphilosophy or sympoesy.”—Friedrich Schlegel, Critical Fragments 112, (1797-1801).

Christian Wolff, difference, and Saussure. “Wolff’s importance for philosophy generally and for the philosophy of language in particular tends to be underestimated today. For example, staying within the philosophy of language, he seems to have been a prime source, not only for the doctrine in question here [thought’s dependence on language], but also for the revolutionary idea in the Herder-Hegel tradition that language and hence conceptualization and thought are fundamentally social, as well as for the idea, later fundamental to Saussurean linguistics, that difference is at least as important for the constitution of concepts as similarity.”—Michael N Forster, After Herder:  Philosophy of Language in the German Tradition, Oxford, 2012, 79.

“semiotics cannot generate semantics” and related matters. “…there is a crucial homology in modern European philosophy between the constitution of metaphysical systems in ‘Spinozist’ terms via the principle of determination as negation, the structuralist idea of language as a system of differences with no positive terms, and the commodity-based economy of negatively related exchange values. In all these cases the question arises as to the ground upon which the differentially constituted system relies:  the system of ‘conditioned conditions’ leads in Jacobi’s terms to the question of being; meaning cannot be explained in differential terms because mere differentiality requires a ground of identity (semiotics cannot generate semantics); and the notion of value itself makes no sense in purely relational terms because exchange values are grounded in use values.” —Andrew Bowie, From Romanticism to Critical Theory:  The Philosophy of German Literary Theory (New York:  Routledge, 1997), p. 169.

Johann Wilhelm Ritter (1776-1810) on speech as writing. “Tell me, how do we transform the thought, the idea, into the word; and do we ever have a thought or an idea without its hieroglyph, its letter, its script? Truly, it is so:  but we do not usually think of it. But once, when human nature was more powerful, it really was more extensively thought about; and this is proved by the existence of word and script. The original, and absolute, simultaneity was rooted in the fact that the organ of speech itself writes in order to speak. The letter alone speaks, or rather; word and script are, at source, one, and neither is possible without the other…”—in Walter Benjamin, The Origin of German Tragic Drama, trans. John Osborne (New York:  Verso, 1977), pp. 213-14.

Duncan on Language. “‘What was it like in the late 1940s if you were concerned about language?’ And then you found that language itself was a process, in Whorf and Sapir. And along with this, Olson wanted to reject the symbolic role of language. I was also interested in Cassirer’s approach to language as a total system of symbols. But it’s a process, you see; it’s not a system.” —Robert Duncan, 1983 interview, in A Poet’s Mind:  collected interviews with Robert Duncan, 1960-1985, ed. Christopher Wagstaff, Berkeley:  North Atlantic Books, 2012, 89-90.

On Poetic Form.

“Form is never more than an extension of content”—Robert Creeley, quoted by Charles Olson in “Projective Verse” (1950).

“[Ron] Silliman wrote Revelator according to a simple procedural concept: a long poem with exactly five words per line, and exactly enough lines to fill one notebook.”—Sam Rowe’s review of Revelator (2013) at Full Stop.

“…there is a ‘fluid’ as well as a ‘solid’ content, that some poems may have form as a tree has a form, some as water poured into a vase.”—Ezra Pound, “Credo” (1912), in Literary Essays of Ezra Pound (9).

Against Expression. “…it’s meanings I’m after, not expression. I’m anti-expressionist. But I don’t think expressionism is disorder. I’m anti-expressionist because I dislike personality and I dislike integration. And in general, I have a double play between meaning and feeling, which keeps me quite busy.”—Robert Duncan, in an interview with David Ossman, 1960, in A Poet’s Mind:  collected interviews with Robert Duncan, 1960-1985, ed. Christopher Wagstaff, Berkeley:  North Atlantic Books, 2012.

The Reader as Producer. The thesis of Benjamin’s “The Writer as Producer” might be cast as “the reader should not be a consumer but a producer alongside the writer.” This demand echoes later formulations that turn on oppositions analogous to consumer/producer:  Bernstein’s absorptive/anti-absorptive or Goldsmith’s readership/thinkership. However, such demands that the reader labour along with the writer are already met in the the Jena Romantics’ opposition of the analytic/synthetic writer and their practice of the fragment that require of the reader active collaboration in a “sympoetry”. Theoretically, the opposition between the passive reader and active writer collapses in Barthes’ work/text, which he thoroughly deconstructs in S/Z:  reading is a kind of writing. What power, then, can Benjamin’s demand have if in practice it was met a century before he made it and in theory it is always already met?

On our “romantic” unconscious.  “A veritable romantic unconscious is discernible today, in most of the central motifs of our ‘modernity’ [or ‘postmodernity’]. Not the least result of romanticism’s indefinable character is the way it has allowed this so-called modernity [or postmodernity] to use romanticism as a foil, without ever recognizing–or in order not to recognize–that it has done little more than rehash romanticism’s discoveries.

…it is not difficult to arrive at the derivatives of these romantic texts, which still delimit our horizon. From the idea of a possible formalization of literature (or of cultural production in general) to the use of linguistic models (and a model based on the principle of auto-structuration of language); from an analytic approach to works based on the hypothesis of auto-engendering to the aggravation of the problematic of a subject permanently rejecting subjectivism (that of inspiration, for example, or the ineffable, or the function of the author, etc.); from this problematic of the (speaking or writing) subject to a general theory of the historical or social subject; from a belief that the work’s conditions of production or fabrication are inscribed within it to the thesis of a dissolution of all processes of production in the abyss of the subject. In short, we ourselves are implicated in all that determines both literature as auto-critique and criticism as literature. Our own image comes back to us from the mirror of the literary absolute. And the massive truth flung back at us is that we have not left the era of the Subject.”—Philippe Lacoue-Labarthe and Jean-Luc Nancy, The Literary Absolute (trans. Barnard and Lester), Albany:  SUNY, 1988 (original French, 1978), 15-16.

Concerning Cosmopolitan Poetics

The Véhicule Press blog recently highlighted one aspect of Daryl Hines’ poetry picked out for praise by James Pollock, who just edited The Essential Daryl Hines for Porcupine’s Quill here in Canada. Writing of what so impresses him, Pollock remarks that Hines’

knowledge of and engagement with such a wide range of poetic traditions—ancient Greek and Latin, Spanish baroque, Elizabethan, French, American—revealed him as a true cosmopolitan, a perfect antidote to the literary provincialism I’d winced at in so much Canadian poetry.

I share Pollock’s impatient dissatisfaction with artistic and critical parochialism, and Hines’ technique surely evidences a comprehensiveness worthy of respect, but I’d press for a more truly “cosmopolitan” poetics.

Poets have often looked beyond their own borders to refresh and expand their art. Examples are too many:  the importation of forms and themes from Moorish poetry into French and Italian in the Middle Ages, French and Italian forms into England in the Renaissance, etc. However, perhaps it was Goethe who first pronounced and praised that literary production is global, a realization later developed in the context of international trade by Marx and Engels in The Communist Manifesto.

Even the limited perspective of the academic history of poetic Modernism tells a story of complementary, temporal extension of poetic tradition and resources. Ezra Pound not only pawed after the ancients of his own Western tradition, but worked to import that of China and Japan. Charles Olson opened the back door of poetry and stepped back to the beginnings of writing and written literature, that of Sumer and the ancient Near East. Gary Snyder went a step further, to include not only the poetry and poetics of Indian, Japan, and China but that of the non-literate peoples of the earth, claiming a poetics that extends to the appearance of homo sapiens. In this project he is joined by among many others Canada’s Robert Bringhurst.

To show and explore concretely that poetry is as universal as language and that it opens itself to include other media, such as dance, painting, and theatre, has been the lifelong task of Jerome Rothenberg. His Technicians of the Sacred, first published in 1968, revised, expanded and reissued in 1984, and due to undergo the same process soon, expands our inherited poetic resources to include in principal all times and places on earth. Rothenberg’s consequent assemblages gather the poetry of the Jewish Diaspora (Big Jewish Book, 1978), American First Nations (Shaking the Pumpkin, 1986 & 2014), poetries of the Americas (America:  A Prophecy, 1975 & 2012), revisionings of modernist, postmodernist, and romantic poetries, and, most recently, outsider poetries.

Weltpoesie on this scale radically decentres and contextualizes literate, Eurocentric poetics. Disputes over “meter” are revealed to be only one small conversation within a wildly-diverse, species-wide symposium concerned with poetic technique. Questions about subject matter become laughable in view of everything that has inspired humankind to artfully shape language. Within such a Symposium of the Whole provincialisms that cause some to wince inspire little more than a bemused chuckle, a shake of the head, and a return to the real work.

Yíngēlìshī

Languages, the wild things they are, have always mixed it up, as the parentage and biography of that mongrel tongue, English, attests. And the literati, too, such as James Joyce or Russell Hoban (among many others) have reimagined and reconfigured the vulgar tongue. Now, to this list, Jonathan C Stalling must be added, with his Sinophonic poetry and poetics of Yíngēlìshī.

Click on the cover of Stalling’s new book for an introduction at Jerome Rothenberg’s inimitable Poetry and Poetics site.

Prophecy in Reverse: a notice of The Relevance of Romanticism: Essays on German Romantic Philosophy

The Relevance of Romanticism

Anyone who studied Philosophy or Literary Theory at a certain point will be all too familiar with the bitter and apparently insurmountable divisions between Anglo-Saxon and Continental developments in these disciplines, a conflict that extends to the literary world, where, in English-language Canadian poetry, the schools of latter-day Johnsonians and that of the Theory-inflected avant-garde eye each other warily and dismissively, when they bother to regard each other at all. Of late, some attempts at a synthesis have been attempted, under the rubrics “hybrid” or “steampunk” poetics, or the “post-Language” or “Conceptual lyric.” However, all these attempts suffer a lack of depth and conceptual resources prey as they are to the prejudices of their precursors.

Most immediately, a straw man Wordsworth has been the whipping-boy of the grad schooled avant-garde, while our latter-day practitioners of Nobelese owe their complacent modernity ultimately to the struggles of early Modernism to define itself over against its late British Romantic forerunners. Ironically, in both cases, though it seems generally unacknowledged, Romanticism was roundly defended by the Yale School, in both the Deconstructions of Geoffrey Hartman and Paul de Man and the Aesthetic Criticism of Harold Bloom. The former showed English Romantic poetry to be as linguistically self-aware as any L=A=N=G=U=A=G=E poem, while, for the latter, a Romantic stance became synonymous with poetry-as-such. Nevertheless, the sentiment of trenchant materialist critiques, such as Jerome McGann’s The Romantic Ideology, that Romanticism is firmly a thing of the past, seems the norm. Romantic poetry and poetics, in various guises, however, has given some small signs of resurgence, first, in Rothenberg’s and Robinson’s 2009 assemblage of Romantic and Postromantic Poetry (Poems for the Millennium, Volume III), a welcome dilation and extension of Robert Duncan’s unapologetic if idiosyncratic High Romanticism, and in the exploration and development of kitsch carried out in the criticism and poetry of, for example, Daniel Tiffany.

In any case, past divisions or present attempts at synthesis have carried on ignorant of the groundbreaking research and thinking going in Germany. Patient scholars laboured at producing the first or new critical editions of Hölderlin and Novalis. Meanwhile, Dieter Henrich and his students pursued diligent and painstaking research in an attempt to reconstruct the post-Kantian maelstrom of literary, critical, and philosophical activity centred around Jena and the short-lived journal The Athenaeum. Henrich’s student Manfred Frank built on these studies, exploiting the conceptual and argumentative resources they provided to come to grips in new ways with questions around language and meaning, history, the subject, politics, society, and the environment. In France, Lacoue-Labarthe and Jean-Luc Nancy brought the heritage of The Athenaeum to bear on contemporary thought in The Literary Absolute, published in France in 1978 and in English translation in 1988. Finally, 1990s England produced analogous work from Richard Eldridge and Andrew Bowie, whose 1997 From Romanticism to Critical Theory:  the Philosophy of German Literary Theory along with Frank’s now out-of-print What is Neostructuralism? (1989) are required reading for anyone eager to think apart from and beyond the staid, false dilemmas of present-day philosophical, literary culture. Not to be outdone, even Slavoj Žižek has contributed to the revival,development and exploitation of Schelling’s philosophical work.

It is within this horizon of preliminary scholarly and critical accomplishment that a strikingly welcome collection appears, The Relevance of Romanticism (ed. Dalia Nassar, Oxford University Press, 2014). The volume collects sixteen essays addressing history, language, sociability, poetry, painting, mythology, mathematics, and the environment within the context of the philosophy of early German Romanticism. Contributors include scholars well-known to anyone familiar with this field—Manfred Frank, Frederick Beiser, Karl Ameriks, Michael N Forster, and Richard Eldridge—as well as eleven others, all of whose work is informative, eye-opening and thought-provoking.

The first two essays by Manfred Frank and Frederick Beiser frame the debate concerning the relative Realism or Idealism of early German (or Jena) Romanticism. Offhand, the debate certainly seems esoteric, but it has its finger on the pulse not only of the most current philosophical concerns, namely those that have inspired the various “new materalisms,” object oriented ontology or speculative realism, but also the controversies about how exactly the human being (or Subject) is to be conceived. As Bruce Mathews remarks in the course of his contribution, this problematic is one whose

consequences are far from academic. As Manfred Frank has repeatedly warned, to surrender our subjectivity and free will to the deterministic vocabulary of the natural sciences will not only undermine the personal accountability that supports moral action, but it will also lead to a “political fatalism” that will destroy the legitimacy of society’s defining institutions. (202)

The next four essays explore, as their section title declares, History, Hermeneutics, and Sociability. Karl Ameriks constructs a typology for philosophies of history—circular, linear, and chaotic—in order to illuminate Friedrich Schlegel’s famous definition of Romantic poetry as “progressive” and “universal.” Michael N Forster condenses his two studies of German philosophy of language (After Herder:  Philosophy of Language in the German Tradition (2010) and German Philosophy of Language:  from Schlegel to Hegel and Beyond (2013)) in a dense but less pointed chapter that, though informative, passes over the equally valuable if more obscure work of Novalis and more importantly fails to make as clear as need be how much de Saussure, structuralist linguistics, semiotics, and post-structuralist philosophy stem from and twist the more thorough-going and coherent contributions of Herder, Friedrich Schlegel, Schleiermacher, and von Humboldt (a point well-made in detail by Frank in his What is Neostructuralism? and Boris Gasparov’s Beyond Pure Reason (2013)). The pair of essays by Kristin Gjesdal and Jane Kneller address an aspect of Jena Romanticism not widely enough surveyed (to my limited knowledge), namely the social dimension and pertinence of the movement. The Jena circle was infamously cosmopolitan and egalitarian, not only in terms of class and religion but of gender, too, values absolutely essential to the Berlin salon society within which its members moved and to Schleiermacher’s idea of sociability in his Essay on a Theory of Social Behaviour.

The five contributions of the volume’s third part address literature, art, and mythology. Richard Eldridge reads Hölderlin’s fragment “Rousseau” with attention to what it says about subjectivity and finitude. Brady Bowman and Keren Gorodeisky explore the lively pertinence of Jena Romantic thinking to reflections on the truth of art in analytic philosophy and the fragmentary form and pragmatic content of Wittgenstein’s philosophy in relation to Friedrich Schlegel’s. A real eye-opener for me is Laure Cahen-Maurel’s study of the painting and art theory of David Caspar Friedrich and its influence on Abstract Expressionism and the art of Anish Kapoor. Surely the most gripping read, however, is Bruce Mathews’ “The New Mythology:  Romanticism Between Religion and Humanism” that takes up Schelling’s speculations concerning a mythology that would harmonize art and science, humankind and nature, a discourse that holds the promise of helping us avoid what Schelling already in 1804 foresaw as “the annihilation of nature.” No remark by Žižek on the environment or environmentalism or any tract on ecopoetics or ecopoetical work I can think of open such compelling vistas or place a higher or more urgent demand on the imaginative artist or thinker than these fifteen or so pages.

The book’s final section, Science and Nature, is no less surprisingly informative or pertinent to the present day. Anyone who believes the Romantic thinker is a wooly-brained dilettante will find that prejudice shattered here. One learns in the contributions from Paul Redding, John H Smith, and David W Wood that Novalis (a mining engineer by trade), Friedrich Schlegel, and Salomon Maimon (surely one of Kant’s most idiosyncratic interpreters and critics) were absolutely contemporary in their knowledge of the most advanced mathematics of the day, particularly that having to do with controversies over the then relatively new infinitesimal calculus and the nature of the infinite, notions that informed Schlegel’s definition of Romantic Poesie as “progressive.” Redding shows how Novalis’ fragmentary notes on computation remain relevant to contemporary philosophy of mind, artificial intelligence, and procedural, cyber- or Conceptual poetries. Regarding this aspect of Novalis’ thinking, Redding observes

We can see how the interests of the poet and the computationalist might converge…and a point of convergence can indeed be found in the strange case of the combinatorial poetics of Erycius Puteanus, a seventeenth-century humanist whose generation of multiple verses to the Virgin Mary from a single eight-word poem came to the attention of Liebniz…An eight-word, one-line Latin hexameter…formed the base from which Puteanus generated 1,022 verse permutations… (228)

Equally startling is the relation of geometry and algebra and calculus to the concepts of philosophy of Fichte and Novalis and the relevance of the former’s Wissenschaftslehre to such mathematical luminaries as Herman Weyl. Amanda Jo Goldstein’s contribution on Herder’s “irritable empiricism” complements Forster’s on Herder’s language philosophy, laying out as it does Herder’s peculiar theories concerning sensation, culture, and language and their unknottable intertwining that weaves poetic tropes into our very nerve fibres and their “irritations” two centuries in advance of similar proposals made by Canguilhem, Jacob, or Foucault and in a much more compelling way for poets and poetics. Likewise, the volume’s final piece, Dalia Nassar’s “Romantic Empiricism after the ‘End of Nature'” complements Mathews’ on Schelling’s New Mythology, setting out to clarify and legitimate Goethe’s concept of science and nature in the context of the contestations over the very idea of Nature itself.

Nassar’s collection should disturb the prejudice that Romanticism is dustily antique and that our absolute modernity is a quantum advance upon its quaint notions. As the philosophies of Kant and Hegel come to be seen to possess potentials to illuminate the present moment, so the thinking between theirs comes to the fore. Not only do we share the more general horizon with the Jena Romantics—developments in technoscience and its worldview and the attendant social and environmental predations of industrialism—but their terms define our own in advance. Indeed, the essays in this volume propose that it is our thinking that is a pale shadow of theirs and that the promise of their speculations resides in our future.

The Dance of the Syllables: some remarks on prosody

musesRecently, a friend shared a link to an interview with Australian poet Robert Adamson citing this remark on craft as a teaser:  “Poetry is song, every word in every line must work, each word transcribed like a note, each line connected to a breath.”

Whatever the merits of Adamson’s poetry, this observation on the art of poetry is just plain hokey. The identification of poetry with song is threadbare and, in a sense, disingenuous, unless he really is setting words to music. Likewise, that “every word in every line must work” (though clearly intended prescriptively) states little more than the principle of parsimony, an element of literary competence, the assumption that no element of a work of art is nonfunctional. When he goes on to equate words with notes in a song, he departs from the identification or metaphor he starts with (or, more charitably, develops it along his own lines for his own purposes) as songs notate, more or less, the syllables of their words. And to “connect” each line to a breath is belated at best, questionably phonocentric at worst. Sadly, such homespun poetics appear more the rule than the exception.

Instead of equating poetry with song one could as easily characterize the recitation of a poem as a dance, not of the whole laverbody but, at a minimum, the vocal apparatus. After all, reciting a poem demands the articulation of the phonemes that constitute its utterance by means of the complex but no less describable movement of the vocal organs and their parts. The written text of a poem imagined this way is not a musical score but a choreography. Of course, reciting a poem demands more than just speaking its words: posture (standing or sitting, for example), facial expression, and gesture, all bodily movements, are included, all aspects of the poem’s performance here conceived as dance.

The connection between poetry and dance is at least as time-honoured as that of poetry with song. The traditional manner of describing a poem’s prosody is scansion, the analysis of the line into its constituent feet and their stresses. The study of scansion is inherited from the days when education included the parsing of Greek and Latin verses both in terms of their grammar and their meter. The study of poetry in school finds an important precursor in the memorization of the Homeric epics in antique Athens, where schoolboys would learn the poems through a combination of stamping their feet and gesturing. This seated dance mimicked the more recognizable one of the tragic chorus whose dance steps were timed to its chanted lines, a performance descended from the ritualistic origins of classical drama. Those imitators of Greek culture, the Romans, not only adopted the pedagogical practices of their models, but also integrated it into their military training, wherein the legionnaires, wielding weapons and wearing armour twice the weight of the usual, drilled chanting and stepping in time, a performance in line with the diction of The Iliad that describes the fighting of its heroes as a war dance. This relation of scansion to archaic rite doubtless prompted Ezra Pound’s observation that “Music begins to atrophy when it departs too far from the dance… poetry begins to atrophy when it gets too far from music.”

However illuminating these reflections on the poetic foot may be, that scansion past and present pupils sweated through and rolled their eyes over was already outmoded in the 1920s when the Russian Formalists began to apply the powerfully precise methods of modern linguistic analysis to the meter and rhythm of poetry, rising to the challenges of establishing a “science” of literary study and of finding a way to appreciate and meaningfully discuss the radically novel Zaum poetry their friends the Futurist poets had just started composing. Anyone with even a passing acquaintance with an introductory linguistics textbook or the application of linguistic methodology to the acoustics of poetry will likely wince at well-meaning but ponderously quaint pronouncements on the poetic art, such as that by Adamson.

But even “scientifically” precise descriptions of a poem’s sound can never escape the abstractness that lends them their power of articulation. What opened my ears to poetic meter was hearing Yeats recite “The Lake Isle of Innisfree.” Regardless of the merits of Yeats’ performance, one can’t help but discern the “tune” (as Yeats called it) that orchestrates his recitation. Metrical systems are only the faintly waling ghosts of the melody a poem is sung to. When one combines this understanding with Carlyle’s observation that “all speech, even the commonest speech, has something of song in it: not a parish in the world but has its parish-accent;—the rhythm or tune to which the people there sing what they have to say” then by a constant, arduous practice of “close listening” the music of poetry and even everyday speech fills the ear and refines and quickens the appreciation of poetry. As Pound admonishes in his Treatise on Metre:  “LISTEN to the sound it makes.”

(An application of the notions sketched here can be read in my appreciation of the sound of a short poem by Elaine Equi.)

What’s the ideogram for ‘sheer inertia’?

Normally, I’m given to giving more thought to what I post here and developing that thought at greater length and depth, but, sometimes, maybe, a blog is a place to allow oneself  to think out loud, to essay some positions, without the explication and footnoting a more rigorously writ out thesis would demand. To wit:

ideogramReading a random piece of praise from Charles Bernstein for Ron Silliman’s latest addition to what amounts to his lifelong long poem, Revelator, I can’t help but think that the paratactic poetic of Silliman’s New Sentence is in a way the afterlife of Pound’s Ideogram, so trenchantly studied in what should be widely-known as the classic study by Laszlo Gefin. This insight, however true, helps articulate a growing discomfort and dissatisfaction with what passes for the contemporary avant garde in English-language poetry, which seems increasingly, to me, at any rate, as a dead end of that literary High Modernism that flourished in the first quarter of the Twentieth Century as that ghost of Romanticism that haunted the end of the Nineteenth Century was a faint echo of the Spirit of the first and second generations of British Romanticism about a century before it. revelatorHowever much our practice must be (never mind can’t help but be) “absolutely modern” (a modernity whose horizon, arguably, includes what is academically termed Romanticism, Modernism, and Postmodernism), said modernity is also always relative to its precursors, demanding, at times, a gesture for the sake of sheer differentiation, precisely what inspired Pound’s return to meter and rhyme in Hugh Selwyn Mauberly (1915!). That is to say, however pertinent parataxis might be said to be to our moment, as a poetic practice it has become, if not merely reflexive, at least de rigueur, which is to say as dogmatic as any compositional value in any school of poetry, another hollow idol for the hammer to sound.

Psychomagically Beyond Appropriation

Psychomagically Beyond Appropriation

Over at the Montevidayo blog, Lucas de Lima calls our attention to the example of Gilvan Samico, an artist whose work links up with certain heretical dimensions of contemporary poetry and poetics. 

Does the imagination have limits?  Are we actually in the time of “uncreative writing”?  In the age of information overload, is appropriation–the resampling of other texts–the last reservoir of our creativity?  Is there really nothing new under the sun to be said or done?

When I look at the engravings of Gilvan Samico, the Brazilian artist who died yesterday at the age of 85, the answer to all these questions turns out to be a resounding no.

John Bloomberg-Rissman: From In The House of the Hangman, with a commentary on the work in progress

422006_3308566443616_978961831_nJohn Bloomberg-Rissman: From In The House of the Hangman, with a commentary on the work in progress

Despite my persistent efforts to make my own work singularly weird, it is sometimes gratifying to find other poets working along similar lines, ameliorating somewhat my sense of alienation from the poetic milieu. Here and in other texts, John Bloomberg-Rissman composes in a manner similar to the method I adopted in the triptych Swim or Sear, Seventh Column, and March End Prill, in this instance “written / composed /constructed in real time, daily, out of the materials presented by that day (whether via RSS feed, Facebook, books received in the mail, emails, tv, conversation, or anything else the day brings).” My own application of this method was perceptively appreciated in a recent review.