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Metaphysicians in the Dark: Poetry, Thinking, and Nostalgia for the Idea
Posted By Daniel Tutt On September 7, 2011 @ 10:23 am In Poetry and Poetics,Society | 3 Comments
What should we make of Plato’s old quarrel between philosophy and poetry? Does poetry think with philosophy? Or might we re-pose the question: does poetry rely on philosophy to think?
For Plato, the poem is dangerous for philosophy as it forbids access to the supreme truth, the truth that provides unity with the ultimate principle that allows the Republic to maintain its transparency. The problem of poetry for Plato is deeper than that though. It rests on the fact that mimesis is always tied to discursive thought, and this blocks reason and teleology in grounding the truth. For Plato, the poem is opposed to the ideal of a perfect means for the transmission of knowledge, and hence is dangerous for philosophy.
Wallace Stevens declared the modern poet a “metaphysician in the dark, who must give sounds passing through sudden rightness, wholly / containing the mind, below which it cannot descend, beyond which it has no will to rise.” The battleground of the poem becomes the poets mind. But Stevens doesn’t give us clear sense of the relation between philosophy and poetry, he suggests that the poet is isolated to a performance of thinking in the poem. In this post, I want to introduce the ideas of two prominent French philosophers working on the intersection of philosophy and poetry. Judith Balso and Alain Badiou’s present two concepts of philosophy and poetry’s separation from poetry, the idea of presence, and the affirmation, that reveals that poetry indeed does not rely on philosophy for grounding its own truth.
Judith Balso has created a conception of poetry’s relationship to philosophy that helps us understand both Plato’s fear of poetry, and Stevens’ relegation of the modern poet to the dark recesses of the mind. For Balso, modern poetry consists in the creation of a new space for thought and imagination that does not simply seek to criticize what exists; but that invents an entirely new ontological capacity for thinking. In this sense, poems are more than merely artistic events for aesthetic contemplation; they are events for thought, for a new kind of thinking. This theory of poetry, Balso refers to as the affirmation, and its based on a close reading of Heidegger’s work on philosophy and art, particularly his Elucidations of Holderlin’s Poetry, but she is suspect of Heidegger, and opts to put Holderlin into dialogue with other poets instead of locking Holderlin inside the discourse of philosophy alone as Heidegger does.
Balso’s intellectual and romantic partner, Alain Badiou, (in a way they are reminiscent of Simone de Beauvoir and Jean-Paul Sartre of the 20th century), poetry presents a truth that is outside of philosophy’s capacity to integrate it. Alain Badiou is probably France’s most influential anti-postmodernist philosopher. In his book on philosophy, poetry, and art, Handbook of Inaesthetics, he claims that the legacy of Plato in modern poetry is alive and well, but that it functions like a ‘persisting nostalgia for the idea’. Every poetic truth in the poem, Badiou claims, is located in an unnamable core at the poems center that does not have the power to bring the idea into presence. He refers to this nostalgia for the idea as ‘presence’.
Pessoa offers an interesting example of this nostalgia for the idea in his poetic project, which he characterizes as ‘anti-metaphysical poems’. For Pessoa, the idea of presence functions in the relation between the world and its representation in the poem. He says, “when you see a thing in the poem, it is exactly the thing.” The world becomes that thing whose presence is more essential than objectivity. As Stephane Mallarmé claims, the modern poem is centered on the dissolution of the object from its purity.
For Badiou, this play of presence in poetry gives poetry a privileged ground for the production of new truths by enabling truth to develop within the poem itself. The poem produces a singularity for which philosophy cannot account for. Each poem offers a singular type of truth, occurring as a sort of event. Similar to Balso’s notion of the affirmation, the poem is like a decision of presenting oneself to the present. The poem offers the possibility for the creation of a new space for thought and imagination that does not simply seek to criticize what exists; but that invents an entirely new ontological capacity. In this sense, poems are more than merely artistic events for aesthetic contemplation; they are events for thought, for a new kind of thinking.
Presence, the affirmation, or the nostalgia for the Platonic idea occurs in the immediacy of the poem itself, not through an artistic expression of the world, but as an operation. The poem’s operation is the vehicle for thinking, a thinking that is internal to the practice, a thinking of thinking itself.
If we visit Pessoa’s poetic project briefly, we see both this idea of the affirmation and presence in action. Pessoa’s poems are diagonal, like a Cubist painting. They look directly into the light, in an anti-Platonic stance; they are opposed to any absolute idea. Badiou suggests that the operation of the poem for Pessoa is tied to a hidden mathematical code that philosophy can’t yet integrate or fully understand. As we see in this untitled piece by one of Pessoa’s over 80 heteronym’s Alberto Caeiro, the poem’s idea of presence contained within the poem alone becomes apparent.
To see the fields and the river
It isn’t enough to open the window.
To see the trees and the flowers
It isn’t enough not to be blind.
It is also necessary to have no philosophy.
With philosophy there are no trees, just ideas.
There is only each one of us, like a cave.
There is only a shut window, and the whole world outside,
And a dream of what could be seen if the window were opened,
Which is never what is seen when the window is opened.
This paradoxical play of a “metaphysics subtracted from metaphysics” in Pessoa enables poetry to enter into a new ontology of truth, and ultimately, a new relation to the Platonic idea. Pessoa himself had a great depth of understanding of philosophy, and this may be in part why he continues to baffle our preconceptions and confuse any possibility of developing a coherent way to place Pessoa’s contribution to modernity.
What is at stake in the quarrel between poetry and philosophy is still a very Platonic question. The poetic perspective opened up through the idea of presence represents an opening of thought to the principle of the thinkable, where thought must be absorbed in the grasp of what establishes it as thought – i.e. in the poem itself. Yet the modern poet, as Celan tells us, must still wrestle with the recognition that the whole is actually nothing.
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