Bob Denham’s “Frye and…” Series

We are pleased to announce that our journal will be publishing a series of essays by Bob Denham on Frye and some of the great thinkers whose influence on his work has not yet been fully surveyed.

Bob’s first essay is “Northrop Frye and Soren Kiekegard,” which will be posted tomorrow with an introduction by Joe Adamson.

To follow are “Northrop Frye and Aristotle,” “Northrop Frye and Longinus,” and “Northrop Frye and Giordano Bruno.”  You can be sure that we’ll let you know when they go up.

Here is the opening paragraph of “Frye and Kierkegaard”:

The roots of Frye’s expansive vision of culture have often been remarked.  Blake and the Bible are obviously central to the development of his ideas, and much has been written about Frye’s debts to both.  Much has been written as well about other significant influences on Frye: Nella Cotrupi’s book on Frye and Vico, Glen Gill’s study of Frye and twentieth‑century mythographers (Eliade, Jung, and others), Ford Russell’s account of the influence of Spengler, Frazer, and Cassirer on Frye, and Sára Tóth on Frye and Buber.  No one, however, has considered the ways that Kierkegaard influenced Frye’s thought.  As the impact of Kierkegaard on Frye is relatively substantial, the purpose of this essay is to examine Frye’s use of Kierkegaard.[1] Direct influence is sometimes difficult to demonstrate, but parallels between and similar ideas held by the two can be instructive.  Kierkegaard helps to define, illustrate, and develop Frye’s thought.  Along the way, we will also glance at Frye’s critique of certain Kierkegaardian ideas.

Ovid

httpv://www.youtube.com/watch?v=HnOzDfCOXFc

From the BBC, Act V of A Midsummer Night’s Dream, featuring the artfully butchered rendition of Ovid’s “Pyramus and Thisbe.”  (The conclusion after the jump.)

Today is Ovid‘s birthday (43 BC – 17 AD).

Frye in The Double Vision picks up on the divergence of Classical mythology and Christian mythology at the dawn of the Christian age:

Later centuries were fascinated by the contrast between the temporal ruler of the world, Augustus Caesar, and its spiritual ruler, Jesus, who was born during Augustus’ reign. Contemporary with Jesus we have the whole mythological side of Classical culture summed up by two great masterworks, Virgil’s Aeneid and Ovid’s Metamorphoses. Ovid provides a kind of encyclopedia of mythology in which the central theme is metamorphosis, the incessant dissolving and reshaping of forms of life. Toward the end of his long poem, he brings in the philosopher Pythagoras  to expound a gloomy philosophy based on the same theme. The Metamorphoses starts with creation and deluge myths, and Pythagoras sees at the end of time a running down of the world into a kind of entropy, or chaos come again. But there are also eulogies of the Caesars, particularly Julius, as the only symbols of what can transcend metamorphosis. In Virgil, similarly, the myth of Rome was founded by Trojan refugees expands into a vision of history in which the Roman Empire represents a kind of goal or telos of the historical process. (CW 4, 216-17)

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Frye at the Movies: Buster Keaton

httpv://www.youtube.com/watch?v=02NDopFGnvQ

Buster Keaton in Cops, from 1922 (complete movie)

Frye in “Canada and Culture”:

I remember seeing a movie, colored and talking, which was a comedy, and being bored by it: but at the beginning there was a reference to the early knockabout silent comedies of the pie-throwing kind, with a brief illustration, and I laughed until I nearly fell out of my seat. (CW 25, 197)

The movie he refers to may be 1952’s Singin’ in the Rain, a musical set at the dawn of the age of the talkies that opens with a spoof of the silent movies being replaced by the new technology.

Frye makes passing reference to Buster Keaton — as well as to Larry Semon, Harold Lloyd and Mack Sennett — whose movies he would have seen as a child.  The Keaton two-reeler above was very likely one of them.

“A second-rate socialist country”

Rick Salutin in his column yesterday recalls that Stephen Harper as Leader of the Opposition called Canada a “second-rate socialist country.”

Canada isn’t second-rate or socialist. The comment only reveals how second-rate are Harper’s own political reflexes and how ignorant he is of Canadian political history. It also tellingly betrays his rolling-boil resentment of everything east of his imagination’s westerly orientation: when he says “second-rate,” or “socialist,” or “country” for that matter, he is obviously not thinking of Calgary or Fort McMurray.

It’s hard to believe that Harper has anything valuable to teach us about what it means to be Canadian. His government has more citations for contempt of parliament than any previous government in the last one hundred and forty-four years. This is not sitting well with older voters who have a respect for this country’s institutions that he does not share.

Frye, on the other hand, is in a position to teach Harper about conservatism and what it means in the Canadian tradition. In the Preface to The Bush Garden, for example, he observes that our “national emphasis is a conservative one, in the lower-case sense of preserving the continuity of political existence.” In this sense, Harper is not really a conservative in any meaningful way: like the Republicans, whose political operatives he hires and consults, he is a radical partisan who wishes to break our longstanding social contract of mutual support and replace it with commercial values. And, like the Republicans and others who pass themselves off as conservatives, Harper behaves as though the already advantaged can never have enough, while everybody else already has too much.  Too much, that is, of what only a genuinely conservative commitment to citizenship can provide, such as education and health care, as well as institutions intended to operate independently of a hostile political environment, such as the CRTC and the CBC — and, of course, parliament itself. When Harper attempts to rebrand the Canadian government as the “Harper government,” he exposes who he is and what he wants. He shows little desire to preserve “the continuity of political existence” beyond personal political ambitions that always display a strangely aggressive contempt for any opposition. He appears not to understand that the permanent institution of Canadian government isn’t the same thing as the temporary presence of a “Harper government,” or that they should never be confused. That — more than Michael Ignatieff’s twenty-year-old-taken-out-of-context-private-citizen’s-opinion on the design of the Canadian flag — may be the measure of whether or not he ought to be prime minister.

Quote of the Day: “The one genuine revolution of our time”

A Libyan rebel at the frontline near Sultan, south of Benghazi, Libya, Friday, March 18, 2011

With ongoing developments in the Middle East — and the Midwest — in mind, here’s Frye in “On Human Values”:

“Ever since since about two hundred years ago, for a variety of reasons, and for better or worse, man has embarked upon a program of revolution. In the centre of that revolutionary program I see democracy. That seems to me to be the one genuine revolution of our time. . . . Therefore, one cannot identify democracy with a form of government like republic or monarchy. It is a process, and a process which, I should say, following the terms of the French Revolution, is a pursuit of liberty, equality and fraternity. If you pursue liberty and forget about equality you get laissez-faire, which ends in a most abominable tyranny. If you pursue equality and forget about liberty, you get a totalitarian state, which also ends up in an abominable tyranny. And consequently, the central revolutionary process of our time pursues simultaneously liberty and equality.” (CW 24, 15)

(Photo: Anja Niedringhaus/AP)