Author Archives: Guest Blogger

New Article by Denham: “Frye and Bruno”

Brian Russell Graham, author of the recently published The Necessity of Opposites: The Dialectical Thinking of Northrop Frye, introduces Bob Denham’s latest offering in his “Frye and…” series. This second paper in the series, “Northrop Frye and Giordano Bruno,” is newly posted in the journal. Bob’s earlier paper, “Northrop Frye and Soren Kierkegaard,” can of course be found there too. (Two earlier posts on Bruno can be found here and here.)

When we think of the unity of opposites, at least within a modern context, we automatically think of Hegel, a philosopher with whom Frye engages in his studies on the Bible and literature. But Frye’s early essays and notebooks reveal a fascination with Giordano Bruno’s thoughts on the notion of the coincidentia oppositorum. In this very erudite essay, “Northrop Frye and Giordano Bruno,” Denham, whose work on Frye is always informed by his encyclopedic knowledge of his subject, pinpoints and defines the significance of Bruno for Frye, painstakingly providing us with an entire career’s worth of examples of Frye’s reflections on Bruno’s ideas. Throughout Denham steadily moves towards his conclusion that Frye’s crucial notion of ‘interpenetration’ owes, in part, a debt to the legacy of Bruno.

Brian Russell Graham: “The Necessary Unity of Opposites”

Brian is a graduate of the University of Glasgow. He has written extensively on Frye and has published a number of reviews of the Collected Works. He is an assistant professor at Aalborg University in Denmark.

My monograph on Frye, The Necessary Unity of Opposites, has just been released by the University of Toronto Press. The study deals with each of the main areas of Frye’s work: Blake’s poetry, secular literature, education and work, politics and Scripture. For Frye, the history of ideas is characterized by sets of opposing values which result in repeated cyclical movements in that history. However, Frye’s thinking, I argue, can be thought of as a dialectical, “suprahistorical,” and – in the secular context – “post-partisan.”

In each area of interest, Frye deals with the fact that opposing ideas represent a unity; that is, they are “in agreement” with one another. The nature of the “agreement” is different  in each case: beauty and truth are “in agreement” because they both inhere in Blake’s poetry and, more generally, secular literature; leisure and work are “in agreement” because, complementing one another, both must be incorporated into the life of the individual in society; freedom and equality are “in agreement” because the two are simultaneously achievable in society; belief and vision are “in agreement” because the individual must manifest both in his or her own identity. But, in each case, “agreement,” and therefore unity, characterizes the opposition.

Throughout my study, I contend that it is the thinking of Blake which provides the inspiration for Frye’s dialectical thinking. More specifically, it is Blake’s conceptions of innocence and experience which provide the inspiration for Frye’s characteristic mode of thought.

In part, my study also attempts to explain the appeal of Frye through consideration of the relationship his thinking bears to what I call the ordinary history of ideas, with its political divisions. I conclude my study with a consideration of Frye’s thought in relation to “end-of-history” theses, drawing out the implications of my argument that Frye’s thinking can be described as “suprahistorical.”

A study of Frye as a dialectical thinker. An examination of Frye as a thinker whose ideas can be described as “suprahistorical.” An investigation into the notion that Frye’s thought is “post-partisan.” And a thorough exploration of the nature of Blake’s influence on Frye. In writing The Necessary Unity of Opposites I discovered that these four projects are one in the same, a much-needed fourfold study of Frye, which ideally does justice to each concern.

Dawn Arnold: New York, Paris, Moncton!

The Frye Festival had the great good fortune of welcoming New York Times bestselling author and prolific New Yorker writer Adam Gopnik to its fall Community Read on October 29th. Adam is perfect for a Community Read / un livre, une communauté because he is bilingual and he has a very popular book that is available in paperback in both English and French (Paris to the Moon). He had been on our programming committee’s radar for years, but he is a busy guy! I met him a couple of years ago in New York at the PEN Writers Festival (I wasn’t technically stalking him, but close!) and of course I invited him again. Through Ed Lemond’s persistence, the assistance of lots of authors who had been through the Festival over the years who knew Adam, and the financial clout of Université de Moncton’s Alumni Association, we finally landed him.

In preparation for Adam’s visit, I pulled out John Ayre’s biography of Frye (as I often do) and sought some insight. It was fun to see what a big role the New Yorker played in Frye’s life, especially while he was in Europe.

When Frye was studying at Oxford, he was dependent upon Helen to send him “supplies” from North America. From Ayre’s biography:

“Nothing annoyed him (Frye) immediately more however, than Helen’s apparent failure to send along promised copies of the New Yorker. In furious block lettering he admonished her “WHEN THE HELL ARE YOU GOING TO COME THROUGH WITH SOME NEW YORKERS?” Given Frye’s seemingly bottomless taste for esoteric works, this voracious desire for copies of America’s quintessential upper-middle-class weekly with its cartoons and satire by Thurber and White appeared mysterious. But within the context of his misery at Oxford, it represented a life-line to an urbane North American perspective which Frye desperately needed.”

The New Yorker obviously still has tremendous pull all around the world and Moncton is no different. Nearly 100 people (some of whom I have never seen before at Frye events) came out to meet Adam. And what an incredibly gracious and professional person he is! Adam had only been in town for about two hours when we had him on stage and already he was waxing philosophical about the incredible linguistic fluency he was enjoying all around him. He had an open and freewheeling conversation with Janique LeBlanc, a local journalist for Radio-Canada who had just returned from nine years in Switzerland. Adam is a gifted storyteller and one simple question could lead in many different directions. We were treated to so many insights into his life in Paris, raising a child in Paris, the fundamental differences between American and French culture (it all comes down to tomatoes!) and of course some great anecdotes about the New Yorker. His hopeful message was that 25 years ago when he began his career, there were many people who believed that the word was dead and that images would take over. Despite our age of sound bites and blog posts, the New Yorker is still very much alive. The one hour conversation was simply not enough, but after a few great questions from the floor, Adam chatted with everyone at a beautiful reception (and he even signed the Mayor’s guest book, writing a full-page article!).

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Pamela Sidney: Reading “Last Letter”

Pamela Sidney last week in Melbourne, Australia read aloud Ted Hughes’s recently discovered poem about Sylvia Plath’s suicide.  She kindly sent us an email about the occasion, below:

I found the poem a dense one, complex when considering the relationships mentioned.

But soon sorted it out by referring to ’18 Rugby Street’ in particular, which was a great help.

I speak as one who has now read the poem in public – with the help of a male poet – Patrick Boyle – who read alternate pages 2 & 4.

Not having a lot of time to familiarise myself with the poem, I found it a hard read, in that it is emotionally dense.

In performing it I opted for a straightforward voice – keeping in mind Hughes and his down to earth manner.

I was surprised that all the poets in the room, some 40 plus, were unaware of the existence of the poem, and of course the time span of 30 years that it took to surface.

The audience clapped the reading warmly, but at the same time I could sense a silence, their minds still with the poem and its very stark ending.

I suspect many will want to get their own copy, for a first reading/ hearing it is almost impossible to take in the chaos and complexity of the situation as it was running through the mind of Ted Hughes – plus how he was processing his emotions and memories.

Prof. Mondo: More Thoughts On “Overrated Writers” — What Lasts?

The Huffington Post published the article on America’s most overrated writers that inspired the National Post’s article previously discussed here at TEI. Having read both articles, I was reminded of a conversation I had with detective fiction grand master Lawrence Block this past Winter.

Block has spent his virtually his entire career (more than sixty books) writing genre fiction, from lesbian porn in his college days to his award-winning series featuring recovering alcoholic PI Matt Scudder. He was the visiting writer here at Mondoville, and as the fan/stalker who did the most to get him here, I escorted him around town, and among other things, we talked about fiction, mainstream and otherwise. He noted that with very few exceptions, almost no one reads the “serious [read mainstream or literary] novelists” of fifty or more years ago. On the other hand, people are still reading and rediscovering the writers of genre fiction, especially science fiction, fantasy, and detective fiction (which was, after all, a favorite of Frye’s.) For that matter, people still read Verne and Doyle, long after such contemporary best sellers as E.D.E.N. Southworth have been consigned to the ash heap of doctoral dissertations.

Meanwhile, bestselling fantasist David Eddings observed that when a writer enters the area of the mythic (as distinct from the self-consciously mythologically allusive), he or she “may as well be peddling dope,” and he meant it as a good thing. These genre novels are highly conventionalized, of course; in the same conversation, Block mentioned that Robert B. Parker (who wrote a dissertation using Frye) described himself as  writing Westerns on a frontier that was paved over, and that the Western itself was a romance.

It’s worth noting that the writers both Posts beat up on are mainstream writers, the sort that Joan Hess described as “writing stuff where nothing much happens to people you didn’t like to begin with.” However, if Block’s observation holds up, it’s the Parkers and Blocks that will continue to engage readers decades from now, and perhaps even a century later, and it may well be because their works tapped into the archetypes and myths in a way that the “serious” writers (and the critics) found to be infra dignitatem. Frye would have understood.

Jeannine M. Pitas: Reaching Beyond the Ivory Tower


“So, what do you do for a living?”

It’s a question that makes me cringe. “I’m a Ph.D. student in comparative literature,” I say. And even though this admission is almost always received positively, I’m still hesitant to tell people.

But now, after two years of study at University of Toronto’s Centre for Comparative Literature, I’ve been rethinking this attitude. Why should I be reluctant to tell people what I do? I wouldn’t respond so timidly if I were studying law, or medicine, or engineering. Why should comparative literature – or any discipline in the humanities – be so different?

For many the answer is obvious. Wherever you go, there is a huge demand for doctors, lawyers and engineers. But humanities scholars? What do they contribute? Even though thousands of undergraduate students continue to major in the liberal arts each year, many in society question the value of an education which grants knowledge and critical-thinking skills but little practical vocational training.

Another reason, perhaps, for society’s skepticism toward academics is the archetypical image of the university as an “ivory tower” whose existence has little bearing on the world outside.

After several years spent studying and working in various educational institutions, I’ve come to accept the validity of both these concerns. When I started my undergraduate education at Sarah Lawrence College, a liberal arts school in New York, I knew that I was choosing a rough road. Five years after graduation, many of my old friends are deeply in debt, shuffling from job to job, and still unsure of their place in society.

And after two years of advanced graduate study, in which I occasionally have read opaque, jargon-filled academic articles, I too must question the value of ideas that don’t make it outside of the ivy-covered walls and into the real world.

But all these doubts dissipate whenever I enter a classroom full of undergraduate students.

As a teaching assistant for a class entitled “Ancient and Medieval Literary Modes,” I spent this past year leading 25-person discussions on some of the great works of the literary canon: Homer’s Iliad, Virgil’s Aeneid, and Dante’s Inferno, among others. As we discussed such topics as the meaning of honour, the nature of familial love, and the age-old question of what constitutes a good life, I dared to hope that my students’ insights would make their way beyond those classroom walls.

I chose to study the humanities because I wanted answers. I wanted to know why people who seem honest turn out to be liars. Why war, violence and injustice persist in every part of the world. I wanted to know how it is that people have overcome the most terrible conditions to fight for human dignity. And I wanted to know how, in this time of global terrorism, economic crisis, continued human rights violations and environmental destruction, we as individuals are supposed to live.

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Sylvia Maultash Warsh: Recreating Frye, Preserving a Legacy


Sylvia Maultash Warsh is the author of the recently published The Queen of Unforgetting.

When I was at the University of Toronto years ago, like many young undergrads, I didn’t know my own mind and somehow ended up in Psychology instead of English.  So though I was a student at U of T, I never had Northrop Frye for a professor. It wasn’t until I had to research the venerable critic for my new novel, The Queen of Unforgetting, that I realized just how much I had missed.

I had good reasons for making Frye a character in my story. I like to set my books in Toronto—my first three are historical mysteries that take place on and around Beverley Street, near the university.  For this book (not a mystery) I needed an academic superstar, and Frye was the obvious choice. My protagonist, a grad student more ambitious than most, needs a supervisor for her thesis. But not just any supervisor. She knows that a Frye protégé will have a good chance at an academic placement when the time comes.  To this end, she chooses a thesis topic that will interest him: E.J. Pratt’s epic poem, Brébeuf and His Brethren.  Pratt was Frye’s mentor and he is pulled in. For my research, I pored over many of Frye’s books and journals; I watched videotaped interviews in which he sits before the camera and gives dazzling little lectures in his famous deadpan.

He doesn’t look the part, but he was a mythic figure in his own time. Sometimes referred to as The Buddha, the shy brilliant scholar had assimilated vast quantities of literature, philosophy, art, and religion. It was this storehouse of knowledge that let him connect disparate ideas and themes into meaningful patterns. His omnivorous reading made it possible for him to cross borders and draw comparisons between cultures, and particularly their literatures.

Our world has shrunk almost beyond imagination since 1969 when Frye founded the Centre for Comparative Literature at U of T. Today’s global realities require, more than ever, broader understanding of the world around us. Through literature we recognize the similarity in the other, the stranger who looks nothing like us but who lives, loves and dies just the same, only defined by a different set of symbols. A centre dedicated to looking outward toward the other is in a unique position to forge cross-cultural and interdisciplinary ties. A university that doesn’t recognize the value of such an enterprise is in the wrong business.

Sign the petition in support of the Centre for Comparative Literature here.

Olga Bazilevica: Studying in Toronto, Learning from Canada


Every time I return to Europe, my friends and family members ask me the same question: “Why exactly did you move to Canada?”  And, as if I hadn’t asked that question  myself often enough, it appears the University of Toronto’s plan to close the Centre for Comparative Literature requires me to account for my decision yet again.

I was born in a small post-Soviet country where the humanities are in a position hardly comparable to the Western world. “Interdisciplinarity” and “theory” are still pretty much foreign concepts and, because I wanted to study comparative literature, I had to go abroad. Germany seemed the most obvious choice. I’d lived in that country for over a year, I was familiar with its people and customs and its university system.  I speak and read both vernacular and academic German. However, this familiarity was actually the reason I didn’t choose Germany, but rather chose the mysterious and terrifying and yet fascinating Canada.

When discussing my choice with my professors (all of them German), I heard many positive things about the Centre for Comparative Literature at U of T, particularly its international reputation which could only enhance the opportunity for a budding Comp Lit scholar to obtain significant international experience. Indeed, the wish to explore a new approach to comparative literature and new ways of thinking was probably the most compelling reason for me to choose Canada and Toronto – I was fighting the Eurocentric in myself. I was especially attracted to post-colonialism, a widely studied area in North America but still quite underdeveloped in Germany.  I was also attracted by the Centre for Comparative Literature itself, which I’d had the chance to experience during a brief visit the year before, and where I discovered a close and unmistakably open-minded community, where someone like me — new to the country, the continent, and to academia — wouldn’t feel lost.

I am glad to say that all of my expectations were met. In just this past year, I’ve learned more than during my entire undergraduate career.  I have learned what it means to do rigorous research, and what a scholarly paper should offer to the wider academic community.  I have learned to open my horizons and explore the most arcane theories and approaches because you never know what they may reveal.  Not only have my professors been willing to help me, but my fellow students have proven to be great teachers and loyal friends. I continue to be amazed by their intelligence, vivacity and professionalism. A recent comparative literature conference, organized by the Centre’s students, even made me change my dissertation topic – after hearing Svetlana Boym and a whole panel on nostalgia, I discovered that this is what I really want to pursue as a scholar.

Any time I had doubts about my place at the Centre – either personal (being so far from my friends and family), or professional (I am a European working on European literature, is my place really in Canada?) — I also had to acknowledge that there are still so many things I need and want to learn from the Centre, from Toronto, and from Canada. The entire experience has always been very special, coming as I do from a xeno- and homophobic part of Eastern Europe and making my home in a wonderful city like Toronto, which was recently dressed with the festive rainbow flags of Gay Pride Week. This remarkable country by its singular example manifests a humane and tolerant diversity, and it is definitely something we can learn from in my home country. I believe that as literary scholars we can be the crucial link between cultures and communities.  As cliche as that may sound, part of the delight of my experience here has been to discover how true it remains.

Moving to Canada was not an easy step.  But I have never regretted it because I knew that this is where I want to be – the Centre for Comparative Literature, University of Toronto.  I do hope, therefore, that we can save the internationally renowned Centre so that for many years to come people like me from all of the world will have a chance to benefit from the treasures it has to offer.

Nicholas Graham: Fruits and Legacy of the Centre for Comparative Literature


In the 70s I took a course offered at the at the Centre under the direction of Prof. Graham Nicholson, entitled “Hermeneutics”.  We focused on Gadamer’s Truth and Method. It was that course that changed my life. I had come to Canada from Ireland where it was thought to be revolutionary to be reading the Canadian Lonergan and his book, Insight (1957). What the Centre allowed me to do was to explore the notion of “method” in Gadamer’s book and so expand the notion of “method”, which I had from Lonergan’s Method in Theology (1972)

This course offered by the Centre also inspired me to organize the York Literary Society and hold the international conference on “Hermeneutics and Structuralism: Merging Horizons,” 1978,  at York University. The guest speakers included: Gadamer, Voegelin, Allan Bloom and Lonergan. The entire conference was video taped and is now available on DVD entiled, Voeglin at York ‘78 and is available from Amazon on line. Here you can see all the guest speakers in action, which is perfect for any classroom.

The Centre for Comparative Literature was also the inspiration and source for the founding of the York Literary Soeciety of which in those years I was president.  We made an appointment to visit Frye at his Massey College, office, to invite him to the conference. He asked to see our poster listing all the guests and speakers and after some time he said he regretted that he had to decline our invitation because of a schedule conflict, but added graciously that we had picked all the right guys.

So the course at the Centre  not only served as an excellent introduction to Gadamer, the founding of the York Literary Society,  but was also the catalyst for what my friends like to say was my “conversion” from Lonergan to a lifetime commitment to Frye and his writings and his legacy.

I am presently working on a book, Frye on Dante, with the chairman of the Italian Department at U of T, Domenico Pietropaulo, who was also a student of Prof. Graham Nicholson and a graduate of the Centre.

Alvin Lee: Letter to the Globe & Mail


Here is my letter to the editor yesterday regarding the Centre for Comparative Literature

Dear Editor,

I have not seen the Gertler report with its recommendation to close the Centre for Comparative Literature at the U of T and to fold it (what would be left of it) into a School that would also include the five departments of Italian, German, East Asian Studies, Slavic languages and Spanish and Portuguese. As a university scholar/teacher and a university administrator, I saw firsthand what precedes and follows such decisions.

Because each individual language and literature department is a linguistic minority in an English-language university, its very existence depends on unusual professional commitment and hard work. It also depends on its ability to convince budget officers that when you fold the cultural milieu of a language and literature department into a broader English-speaking mix, you destroy the identity of the original, and much of its reason for being. The professors no longer use the identifying language in most of their daily work, the staff have to function mainly in English, and the language context in which students are meant to become proficient ceases to exist.

The paramount strength of the graduate programs in the Centre for Comparative Literature has been its ability to attract, for work at an advanced level, able students from around the world who have had deep exposure while undergraduates to more than one language and literature in at least two of the kind of department that would disappear into the proposed new School. There is a close symbiotic relation between the U of T Centre and the separate language and literature departments at the U of T and the other universities from which the students come. As the Northrop Frye Professor of Literary Theory in the Centre in 1991-2, I saw this fact in every class discussion: the accuracy and incisiveness of what a young scholar says about a literary text is convincing only when the text is being read in its original language. It is an important part of Frye’s legacy that he knew this and that he championed the need for just the kind of intellectual and imaginative work that the U of T Centre has been doing for 41 years.


Alvin A. Lee

Professor of English Emeritus and President Emeritus, McMaster University

General Editor, The Collected Works of Northrop Frye, 30 vols (University of Toronto Press)