{"id":4521,"date":"2009-10-24T16:21:16","date_gmt":"2009-10-24T20:21:16","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=4521"},"modified":"2009-10-24T16:21:16","modified_gmt":"2009-10-24T20:21:16","slug":"how-does-frye-think","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/","title":{"rendered":"How Does Frye Think?"},"content":{"rendered":"

\"Frye3\"<\/p>\n

With regard to Joe\u2019s question<\/a> about Frye\u2019s method and the \u201cway he thinks,\u201d it seems to me that a critical method is a function of at least four variables: the language a critic uses (the material cause: out of what?); the subject matter he or she explores (the formal cause: what?), the manner used to make a point or construct an argument (the efficient cause: how?), and the purpose(s) of his or her discourse (the final cause: why?).\u00a0 With regard to Frye, all of these variables are worth sustained investigation.<\/p>\n

Consider the efficient cause.\u00a0 How does Frye proceed in setting out his position on whatever his subject matter is?\u00a0 We might approach this by asking, How does Frye\u2019s mind work?\u00a0 How does he think?<\/p>\n

1.\u00a0 Dialectically, by the juxtaposition of opposing categories.\u00a0 There are scores of these: knowledge and experience, space and time, stasis and movement, the individual and society, tradition and innovation, Platonic synthesis and Aristotelian analysis, engagement and detachment, freedom and concern, mythos<\/em> and dianoia<\/em>, the world and the grain of sand, immanence and transcendence, ascent and descent, and so on.\u00a0 Consider the chapter titles of part 1 of Words with Power<\/em>: sequence and mode, concern and myth, identity and metaphor, spirit and symbol.<\/p>\n

2.\u00a0 Epiphanically.\u00a0 Intuitive moments of sudden illumination.\u00a0 Frye records seven or eight of these, some of them named: the Seattle illumination, the St. Clair epiphany.\u00a0 These might not properly be called thinking, but these moments were important in forming the vision that he writes about.<\/p>\n

3.\u00a0 Schematically.\u00a0 Frye can\u2019t think without a diagram in his head.\u00a0 Spatial representation of thought (diagrams, charts, categories arranged in space\u2013\u2013cycles, circles, tables, and other visual taxonomies) are always prior.\u00a0 His diagram of diagrams he called \u201cThe Great Doodle.\u201d \u00a0Lesser doodles (his phrase) include the omnipresent HEAP scheme and the ogdoad.\u00a0 The hundreds of schema he uses are stored (for instant recall) in his vast memory theater.\u00a0 Thinking schematically means that he is fundamentally a deductive thinker (in spite of the fact that I can think of no critic who had a greater inductive store of literary data).<\/p>\n

4.\u00a0 Analogically.\u00a0 Frye is obsessed with similarities rather than differences.\u00a0 He does, of course, have a strong Aristotelian streak, what with all his anatomizing and categorizing.\u00a0 But while he agrees with Coleridge that we can distinguish where we cannot divide, the bottom line is that Frye is an analogical thinker, like Plato.<\/p>\n

5.\u00a0 Upwardly.\u00a0 Frye is always moving toward a telos<\/em>, an end.\u00a0 There is always another step to be taken to get beyond the present mental or imaginative state.\u00a0 \u201cBeyond\u201d is the most revealing preposition in Frye\u2019s religious quest\u2013\u2013a preposition that takes on special significance only late in his career.\u00a0 During the last decade of his life he uses the word repeatedly as both a spatial and a temporal metaphor.\u00a0 Having arrived at a particular point in his speculative journey, over and over he reaches for something that lies beyond<\/em>.\u00a0 Notebook 27 (1985) begins with a series of speculations about getting to a plane of both myth and metaphor beyond the poetic, and Frye even confesses that there is no reason at all to write Words with Power<\/em> unless he can get to that plane (LN<\/em>, 1:67).\u00a0 The Bible implies that there is a structure beyond the hypothetical (LN<\/em>, 1:8, 14).\u00a0 Many things are said to be beyond words: icons, certain experiences, the identity of participation mystique<\/em> (LN<\/em>, 1:15, 16).\u00a0 Here\u2019s a sampler:<\/p>\n

<\/p>\n

[L]iterature is the obvious guide to whatever passes beyond<\/em> language, just as Dante\u2019s obvious guide to states of being beyond<\/em> life in 13th c. Italy was Virgil. (LN<\/em>, 2:717)<\/p>\n

The kerygmatic, whether the Vico-Joyce thunderclap or the Blakean \u201cAwake, ye dead, and come to Judgment!,\u201d is presented as verbal, but it\u2019s really announcing a world beyond<\/em> speech.\u00a0 (LN<\/em>, 2:715)<\/p>\n

Where religion & science can still get together is on [David Bohm\u2019s] conception of the objective world as an \u201cunfolding\u201d of an \u201cenfolded\u201d or unborn order, which is beyond<\/em> time and space as we experience them. (LN<\/em>, 1:105)<\/p>\n

The perspective of prophecy as seeing the direct challenge of what lies beyond<\/em> (one\u2019s own) death. (LN<\/em>, 2:474)<\/p>\n

Theseus\u2019 lunatic & lover are behind the poet, suggesting an existential identity beyond<\/em> the literary kind.\u00a0 (LN<\/em>, 1:107)<\/p>\n

The quest as question is of course future-directed, & its ultimate answer, which goes beyond<\/em> any origin or first-cause answer (as in Job), is resurrection in the present. (TBN<\/em>, 223)<\/p>\n

There\u2019s a good beyond<\/em> good-and-evil, a life beyond<\/em> life-and-death, and a heaven or presence beyond<\/em> heaven-and-hell. (RT<\/em>, <\/em>213)<\/p>\n

The risen Christ as one with the Spirit in man, leading us into a world beyond<\/em> the natural world of time and place. (LN<\/em>, 2:667)<\/p>\n

The third chapter [on Words with Power<\/em>] goes beyond<\/em> space into the conception of interpenetration, the fourth one beyond<\/em> time into the conception of \u201cmystical dance,\u201d or time as interiorly possessed contrapuntal movement.\u00a0 (LN<\/em>, 2:558).<\/p><\/blockquote>\n

Altogether, there are some seventy-six notebook entries, all but fourteen of them in the Late Notebooks<\/em>, that contain the word \u201cbeyond\u201d as a signal of what in The Critical Path<\/em> Frye calls the \u201cthird order of experience,\u201d an order beyond the dialectic of freedom and concern (170).\u00a0 Like Tennyson\u2019s Ulysses, who wants \u201cTo follow knowledge like a sinking star, \/ Beyond the utmost bound of human thought,\u201d Frye keeps struggling to reach beyond the limits of imaginative desire.<\/p>\n

6.\u00a0 At least in his late work, in a Hegelian fashion.\u00a0 In this journey to move beyond, Frye often relies on a process that Hegel called Aufhebung<\/a><\/em>.\u00a0 The word contains a triple pun\u2013\u2013a process of canceling, preserving, and lifting up to a higher level.\u00a0 This dialectic, which refers to both a retention and a transformation of the two opposites of the dialectic and which is related to Frye\u2019s sense of an ending, manifests itself at those points where Frye is confronted with an either\u2011or opposition.\u00a0 In The Great Code<\/em> Frye writes, \u201cWhat Hegel means by dialectic is not anything reducible to a patented formula, like the \u2018thesis\u2013antithesis\u2013synthesis\u2019 one so often attached to him, nor can it be anything predictive.\u00a0 It is a much more complex operation of a form of understanding combining with its own otherness or opposite, in a way that negates itself and yet passes through that negation into a new stage, preserving its essence in a broader context, and abandoning the one just completed like the chrysalis of a butterfly or a crustacean\u2019s outgrown shell.\u201d (GC<\/em>, 222).<\/p>\n

Aufhebung<\/em> (or one of its related forms) does not make an appearance in Frye\u2019s writing until the two Bible books\u2013-three instances in the notebooks for The Great Code<\/em> and six in the notebooks for Words with Power <\/em>(LN<\/em>, 1:195, 258, 259, 363, 2:683, 686; RT<\/em>, 296, 298, 313). \u00a0\u00a0In the published work Aufhebung<\/em> appears only in The Great Code<\/em>, once in the passage just quoted and shortly after that where Frye suggests that the disinterested and engaged approaches to reading the Bible might just be transcended and preserved by an Aufhebung<\/em> (GC<\/em>, 223).\u00a0\u00a0 But the dialectical transition represented by the word, even if the word itself is absent, is omnipresent in Frye\u2019s thought.<\/p>\n

The Aufhebung<\/em> at work in Words with Power<\/em>, where the title of each of the first four chapters is a dialectical pair: sequence and mode, concern and myth, identity and metaphor, and spirit and symbol.\u00a0 At the end of each of these chapters Frye advocates going beyond<\/em> the dialectic that he has established.<\/p>\n

Chapter 1.\u00a0 Frye speaks of the need for \u201cwider verbal contexts,\u201d of finding \u201can open gate to something else\u201d beyond the limitation of language (27, 29).\u00a0 This something else turns out to be the \u201cintensifying of consciousness,\u201d the Aufhebung<\/em> that takes the theory of language with its four modes and the sequence of their excluded initiatives to another level.<\/p>\n

Chapter 2.\u00a0 What emerges from the dialectic of concern and myth is the entry of the \u201cpersonal\u201d into myth and into \u201chistory\u2019s dream of revelation,\u201d and the Aufhebung<\/em> carries Frye to the \u201cprinciple of going beyond myth\u201d (62).<\/p>\n

Chapter 3 concludes with a gloss on Tom o\u2019 Bedlam\u2019s song, where Frye urges \u201ca further stage of response\u201d: after the mythos-dianoia<\/em> dialectic \u201csomething like a journeying movement is resumed, a movement [Aufhebung<\/em>] <\/em>that may take us far beyond the world\u2019s end, and yet is still no journey\u201d (96).<\/p>\n

Chapter 4 resolves the antithesis between the human subject and divine object, between the creation of Genesis and the new creation of Revelation by the Aufhebung<\/em> of the Incarnation, \u201cwhich presents God and man indissolubly locked in a common enterprise\u201d (135).\u00a0 In each of these cases we are lifted to a level beyond the terms of the dialectic, the terms themselves being preserved while their opposition is canceled.\u00a0 And in each of these cases the end, in the sense of both the termination and the goal, is an expanded vision.<\/p>\n

Chapter 5 (the mountain archetype).\u00a0 Here the context of the conclusion is the primary concern of free movement, which is expressed in the images of dance, music, and play.\u00a0 But the ultimate source of exuberant, unfettered movement is spiritual freedom, located at the top of the ladder of wisdom (in the axis mundi<\/em> complex of images) and in the collapsing distinction between center and circumference (in the circle complex of images).\u00a0 The paradox is captured for Frye in Paul\u2019s \u201call in all\u201d phrase (1 Corinthians 15:28), which takes us beyond the predication of metaphor.\u00a0 Frye calls this Aufhebung<\/em> both interpenetration and the higher unity of spiritual vision, the point at which \u201cthe dance of liberated movement begins.\u201d\u00a0 The unity that emerges from the Aufhebung<\/em> cancels while preserving the bottom and top of the ladder, the center and the circumference, the two halves of metaphor joined by the copula.<\/p>\n

Chapter 6.\u00a0 At the end of this chapter (the garden archetype) the oppositions art and nature, Bridegroom (love) and Bride (beauty) are resolved into Kant\u2019s \u201cpurposiveness without purpose,\u201d in which \u201cthe union symbolized by the one flesh of the married state (Genesis 2:24) has expanded into the interpenetration of spirit\u201d (WP<\/em>, 224).<\/p>\n

Chapter 7 (the cave archetype) concludes with the theme of the double, for which Frye, in a breathless catalogue, provides more than thirty examples.\u00a0 The last of these is the mirror reflection in the Narcissus myth, the reflection of the \u201cI\u201d which is really a reflecting image of an imprisoning natural and social world that Martin Buber calls the \u201cIt.\u201d\u00a0 The Aufhebung<\/em> that releases us \u201cinto the world of sunlight and freedom\u201d is Buber\u2019s \u201cThou,\u201d who is \u201cboth another person and the identity of ourselves\u201d (WP<\/em>, 271).<\/p>\n

Chapter 8 (the furnace archetype).\u00a0 Here Frye comes around again to the epitome of the Bible for him, the Book of Job.\u00a0 In the Job story, the \u201cBiblical perspective of divine initiative and human response passes into its opposite, where the initiative is human, and where a divine response, symbolized by the answer to Job, is guaranteed\u201d (WP<\/em>, 312\u201313).\u00a0 The Aufhebung<\/em> then lifts this initiative\u2011and\u2011response dialectic to a decentered and interpenetrating union, at which point \u201cthe terrifying and welcome voice may begin, annihilating everything we thought we knew, and restoring everything we have never lost\u201d (WP<\/em>, 313).<\/p>\n

The Aufhebung<\/em> of interpenetration is also at work in the conclusions of the four chapters of Frye\u2019s final and posthumously published book, The Double Vision<\/em>.\u00a0 Frye uses the phrase \u201cdouble vision\u201d in several senses.\u00a0 In the Blake quatrain quoted in chapter 4, the double vision refers to the natural versus the spiritual ways of viewing the world.\u00a0 But Blake\u2019s vision was really a four\u2011fold one (material, intellectual, emotional, and spiritual) and the aufgehoben<\/em> thrust at the end of each chapter of The Double Vision<\/em> moves to a fourth level of vision.<\/p>\n

Chapter 1.\u00a0 In \u201cThe Double Vision of Language\u201d the Aufhebung<\/em> moves beyond the dialectic of the plausible and credible, belief and agnosticism, history and logic, and the language of faith and hope, reaching toward the agape<\/em> vision with its language of love.<\/p>\n

Chapter 2.\u00a0 The dialectical pairs at the end of \u201cThe Double Vision of Nature\u201d are making and creating, the fine and the useful arts, beauty and truth.\u00a0 These oppositions are the lifted to the next level by a sabbatical vision that becomes \u201cthe model for an expanding human consciousness\u201d (DV<\/em>, 39).<\/p>\n

Chapter 3.\u00a0 The Aufhebung<\/em> of \u201cThe Double Vision of Time\u201d leads to the Spirit, the power that emerges from the dialectic of the Father (or the source of being) and the Son (the Word who has overcome the world).\u00a0 This represents the last act in Frye\u2019s version of the three ages of Joachim of Floris, who prophesied that the age of Spirit would follow the age of the Old Testament Father and the age of the New Testament Logos.\u00a0 It is the \u201cSpirit who speaks with all the tongues of men and angels and still speaks with charity.\u201d\u00a0 Frye adds that the \u201cSpirit of creation who brought life out of chaos brought death out of it too, for death is all that makes sense of life in time.\u00a0 The Spirit that broods on the chaos of our psyches brings to birth a body that is in time and history but not enclosed by them, and is in death only because it is in the midst of life as well\u201d (DV<\/em>, 58).\u00a0 This purely spiritual vision of Christianity was for Frye the Everlasting Gospel (LN<\/em>, 1:202).<\/p>\n

Chapter 4. \u201cThe Double Vision of God\u201d preserves the purgatorial virtues of faith and hope and lifts them to \u201cthe paradisal vision of love\u201d (DV<\/em>, 81).\u00a0 This is the world of \u201cinterpenetrating energies,\u201d where the spirit of man and the spirit of God inhabit the same world\u201d (DV<\/em>, 84).<\/p>\n

_________<\/p>\n

DV = <\/em>The Double Vision: Language and Meaning in Religion<\/em>.\u00a0 Toronto: United Church Publishing House, 1991.<\/p>\n

GC = The Great Code<\/em>.\u00a0 New York: Harcount Brace Jovanovich, 1982.<\/p>\n

LN = <\/em>Northrop Frye’s Late Notebooks, 1982\u20131990: Architecture of the Spiritual World<\/em>. \u00a0Ed. Robert D. Denham. \u00a02 vols.\u00a0 Collected Works of Northrop Frye, vols. 5 and 6.\u00a0 Toronto: University of Toronto Press, 2000.<\/p>\n

TBN = <\/em>The \u201cThird Book\u201d Notebooks of Northrop Frye, 1964\u20131972: The Critical Comedy<\/em>.\u00a0 Collected Works of Northrop Frye, vol. 9.\u00a0 Ed. Michael Dolzani.\u00a0 Toronto: University of Toronto Press, 2001.<\/p>\n","protected":false},"excerpt":{"rendered":"

With regard to Joe\u2019s question about Frye\u2019s method and the \u201cway he thinks,\u201d it seems to me that a critical method is a function of at least four variables: the language a critic uses (the material cause: out of what?); the subject matter he or she explores (the formal cause: what?), the manner used to […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[16,40,72,92,111,170],"tags":[],"class_list":["post-4521","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-double-vision","category-great-code","category-literary-criticism","category-notebooks","category-words-with-power"],"yoast_head":"\nHow Does Frye Think? - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"How Does Frye Think? - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"With regard to Joe\u2019s question about Frye\u2019s method and the \u201cway he thinks,\u201d it seems to me that a critical method is a function of at least four variables: the language a critic uses (the material cause: out of what?); the subject matter he or she explores (the formal cause: what?), the manner used to […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\" \/>\n<meta property=\"og:site_name\" content=\"The Educated Imagination\" \/>\n<meta property=\"article:published_time\" content=\"2009-10-24T20:21:16+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/wp-content\/uploads\/sites\/4\/2009\/10\/Frye3.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"209\" \/>\n\t<meta property=\"og:image:height\" content=\"207\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Bob Denham\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Bob Denham\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\"},\"author\":{\"name\":\"Bob Denham\",\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/#\/schema\/person\/f0d6833dfde3f2793ecbbc6aacd83812\"},\"headline\":\"How Does Frye Think?\",\"datePublished\":\"2009-10-24T20:21:16+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\"},\"wordCount\":2327,\"commentCount\":1,\"image\":{\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/macblog.mcmaster.ca\/fryeblog\/wp-content\/uploads\/sites\/4\/2009\/10\/Frye3.jpg\",\"articleSection\":[\"Bob Denham\",\"Double Vision\",\"Great Code\",\"Literary Criticism\",\"Notebooks\",\"Words with Power\"],\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\",\"url\":\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2009\/10\/24\/how-does-frye-think\/\",\"name\":\"How Does Frye Think? 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