In lieu of an abstract, here is a brief excerpt of the content:Hugh Bredin I. A. RICHARDS AND THE PHILOSOPHY OF PRACTICAL CRITICISM IN much of the English-speaking world, an essential component of literary studies is the exercise known as "practical criticism." The name, and to some extent the practice, originated in a book by I. A. Richards, Practical Criticism, 1 in which he described an experiment conducted by him at Cambridge and elsewhere. In the experiment, undergraduate students (...) of English were given a number of unfamiliar poems, whose authorship was not revealed, and were asked to read and to submit written comments upon them. The result, in the words of one account, "was horrifying. Magazine poetasters were extravagandy praised, Donne, Hopkins, and Christina Rossetti firmly damned; every felicity was ridiculed, and every absurdity praised, by large minorities and even majorities."2 Richards himself did not respond to his discoveries in quite such a marked fashion as this, but he did betray the concern of someone in whom a longheld fear had been confirmed. He suggested that members of the Royal Society of Literature would have fared no better, and argued in general that an ability to read successfully — that is, with correct understanding and appropriate sensuous and emotive response — was rare and intermittent in even the most highly educated products of our schools and universities. He discerned a worsening of language performance compared with a few generations earlier, and advocated, as a corrective measure, widespread study of the theory of interpretation, and widespread training in the techniques thereof. This project he initiated himself in a subsequent work, Interpretation in Teaching.3 Richards's recommendations have not been adopted in general education practice, but they have been extremely influential in the pedagogy of literature; and it is generally said about other writers, such as Leavis, 26 Hugh Bredin27 Empson, and Brooks, that they have reinforced this influence. Practical criticism, as a teaching device, means the close and attentive reading of literary texts, usually poetry, usually by a small group, under the guidance of a tutor. As an examination method, it means the kind of test originally undergone by Richards's undergraduates. The end result ofthe practice — a result which, presumably, may or may not occur in the examination hall — is alleged to be "an opening up of the poem for what it can really be for us: a unique and fascinating experience, carefully wrought by its maker, and fully available only to those with the patience, as well as the sensibility, to recreate."* Practical Criticism is a most interesting work. The variety and divergence of views on the poems used for the experiment reveal unexpected and musty corners of the human spirit. Richards's diagnosis of the factors which may lead to errors in judgment and understanding is acute. His proposals for remedial action win our approval. What is puzzling, however, is that the result of the experiment should be a cause of surprise or dismay to anyone. What other result could there have been? Richards himselfremarked that "the precise conditions ofthis test are not duplicated in our everyday commerce with literature," and upon "the difficulty of judging verse without a hint as to its provenance."5 Yet he makes no concession to the fact that these conditions, with their attendant difficulty, must bear primary responsibility for the failings displayed by his students. His conviction was that the conditions helped to reveal defects in reading, and not, as seems more likely, that they helped to produce them. Any written text requires a context if it is to be fully understood. This is of course true of spoken language as well; and the extra complexity of poetry makes it especially susceptible to misinterpretation and misjudgment if taken in isolation. The first thing that any competent teacher will do with a poem is to provide a context — a period, a chronology, a social, political, religious, and intellectual background, a body of similar and contrasting works, works by the same and by related authors, linguistic and stylistic conventions, the relevant conceptions ofart and literature and their role in the world — all of this, and more. He will take it for granted that, as the student grows more deeply familiar with context, a context which... (shrink)

In contemporary literary culture there is a widespread belief that ironies and paradoxes are closely akin. This is due to the importance that is given to the use of language in contemporary estimations of literature. Ironies and paradoxes seem to embody the sorts of a linguistic rebellion, innovation, deviation, and play, that have throughout this century become the dominant criteria of literary value. The association of irony with paradox, and of both with literature, is often ascribed to the New Criticism, (...) and more specifically to Cleanth Brooks. Brooks, however, used the two terms in a manner that was unconventional, even eccentric, and that differed significantly from their use in figurative theory. I therefore examine irony and paradox as verbal figures, noting their characteristic features and criteria, and, in particular, how they differ from one another. I argue that irony and paradox — as understood by Brooks — have important affinities with irony and paradox as figures, but that they must be regarded as quite distinct, both in figurative theory and in Brooks’ extended sense. (shrink)

A thorough historical survey of philosophies of the arts.

The subtitle of this book, Philosophie du faire, suggests both its Thomistic inclinations and the approach adopted to the problems of aesthetics. Professor Philippe is more than ready to distinguish between the fine arts and the useful arts, but only as modes of the activity of ‘making’.

In everyday English usage, the words ‘literal’ and ‘figurative’ are normally taken to be opposite in meaning. It is an opposition with very ancient roots. One of its forbears was the medieval theory of Scriptural hermeneutics, which distinguished among the literal, allegorical, moral, and anagogic senses of Scripture. This itself had an ancestry in pre-Augustinian times: Augustine tells in his Confessions how he learned from Ambrose the trick of interpreting Scripture figuratively, thus eliminating the problems and contradictions created by a (...) literal reading. Earlier still, the distinction and the opposition were at least implicit in Poetics 21, where Aristotle differentiated between the standard or normal name for a thing, and various other types of name among which he listed metaphor. The antonymy of the literal and the figurative is therefore deeply embedded in our intellectual history, and it is perhaps for this reason that it has remained, to a large extent, unexamined and unquestioned. (shrink)

The most important, or at least the most central, part of Ferdinand de Saussure's Course in General Linguistics is found in the first six chaptersof Part Two. Here, Saussure formulates one of the basic principles of Structuralism. Yet the text is in some ways oddly impenetrable. It is dear enough on a quick reading, but closer attention discovers doubtful meanings, ambiguity, the beginnings even of contradictions. These defects may, of course, be inevitable in a reconstructed text. Or they may testify (...) to some profound erroneousness in the thought, to a theory whose natal difficulties are symptoms, not of the elusiveness of truth, but of a miscarriage. It is mypurpose here to argue the latter. (shrink)

A thorough historical survey of philosophies of the arts.