Abstract
Michael Riffaterre has repeatedly explained that it is in the very nature of poetry to systematically determine itself through the coupling, opposing, and expanding of its linguistic strata, and that it is thanks to this dynamic process of tension that poetry can confer on referential and habitual language a larger span of significance.1 This larger or deeper layer of significance invites interpretation and, for semioticians, is available for classification or for decoding. Until the advent of post-structural epistemology — where expression is conceived as a storehouse for dominant or subjugating bodies of knowledge rather than merely as a system for representation — it has usually been in the very nature of literary analysis to be inspired by, if not directly predicated on, an Aristotelian method which categorizes recurring verbal resemblances and differences in order to accidentally define a work. This exploratory method achieves its goal by detecting the verbal components that will subsequently provide verbal meaning. In a flexible manner verbal meaning is understood here as a direction towards a referred world, and as a relation between the components that assemble the linguistic strata. Such a relation offers itself as an explanation of the dependence that words and references entertain among themselves.
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Notes
Although this theory of textual determination is at the center of several of Riffaterre’s works, its most developed applied example can be found in, La Production du texte (Paris: Editions du Seuil, 1979).
Jean-Paul Sartre, L’Etre et le néant (Paris: Gallimard, 1943), pp. 24–25.
Ibid., pp. 14–16.
Heinrich Wölffhn, Principles of Art History: The Problem of the Development of Style in Later Art, trans. M.D. Hottinger (New York: Dover, 1950).
Ibid., p. 13.
Ibid., p. 227. “But we will not forget that our categories are only forms — forms of apprehension and representation — and that they can therefore have no expressional content in themselves.”
Sartre, op. cit., p. 24. “Reconnaissons tout d’abord que l’être du percipi ne peut se réduire à celui du percipiens — c’est-à-dire à la conscience — …”
Roman Ingarden, The Literary Work of Art, trans. George Grabowicz (Evanston: Northwestern University Press, 1973). See pp. 29–33.
Robert Magliola, Phenomenology and Literature (West Lafayette, Indiana: Purdue University Press, 1977), p. 149.
Ingarden, op. cit., see pp. 362–63.
Mikel Dufrenne, Phénoménologie de l’expérience esthétique (Paris: Presses Universitaires de France, 1953), 2 vols. See particularly p. 313.
Magliola, op. cit., p. 161.
Edmond Husserl, Méditations cartésiennes, trans. Gabrielle Peiffer and Emmanuel Levinas., 3ed. 1931 (Paris: Vrin, 1980), p. 43.
George Poulet, La conscience critique (Paris: Corti, 1971), p. 281. “La lecture est exactement cela: une façon de céder la place.”
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© 1990 Kluwer Academic Publishers
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Krause, J. (1990). A Study of Visual Form in Literary Imagery. In: Kronegger, M. (eds) Phenomenology and Aesthetics. Analecta Husserliana, vol 32. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-2027-9_20
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