lack of urban planning

In his Philosophical Investigations, Wittgenstein associated language with "an ancient city: a maze of little streets and squares, of old and new houses, and of houses with additions from various periods; and this surrounded by a multitude of new boroughs with straight regular streets and uniform houses."

inch by inch

So aesthetics is what connects one to matters of fact. It is anti-ideal, it is materialistic. It implies no approval, but respect for things as they are. America inch by inch. This has nothing to do with evaluation or usefulness.

—Fairfield Porter, “Letters to Claire and Robert White.” Parenthèse, No. 4, 212.

[Quoted in Douglas Crase's AMERIFIL.TXT (U. of Michigan, 1996)]

belongs neither

For [Luce] Irigaray, a philosophy that is also a wisdom of love requires a speech which is not ‘authoritarian’ or ‘pedagogical’. Instead, it should have as its aim the production of a ‘sharing’ between the speaker and the listener. When this occurs: ‘between the two something exists that belongs neither to the one nor to the other, nor moreover to any word. And this something must, in part, remain indeterminate’.

—Ben Grant, The Aphorism and Other Short Forms (Routledge, 2016) [quoted sections above come from Luce Irigaray’s The Way of Love (London and New York Continuum, 2002), translation by Heidi Bostic and Stephen Pluhàcek.]

its roots in language

The ontology of poetry is inextricably rooted in language itself.

advantage poet

Philosophers and poets are both familiar with the power of the aphorism. Poets have an advantage because they’re not worried about justifying their assertions.

different knowing

Peter Lamarque, in his essay on ‘Poetry and Abstract Thought’, writes that readers of poetry ‘attend far more closely, and in a different way from philosophy, to the process of thought’. Such a process, rather than being one of logical connections, may be one of sound and syntax, rhythm and accent, of sense sparked by the collocations and connotations of words. For those, too, may become a form of ‘knowing’. John Gibson changes the verb when he writers, for instance, that literary works ‘represent ways of acknowledging the world rather than knowing it’. But I suggest that we should keep the idea of ‘knowing’ in play, in order to force it to include process and replay, wonder and unknowing, seeing and listening. To help us to know differently, in all the word-bound, sound-bound, rhythm-bound ways of poetic language, is what poetry, as opposed to philosophy, can offer.

—Angela Leighton, “Poetry’s Knowing,” The Philosophy of Poetry (Oxford U. Press, 2015), edited by John Gibson.

world deprived of metaphors

The unhappy consciousness must find a way out of this tension between Hegel’s rational (and reasonable) knowledge and Job’s total refusal to accept it. Poetry, Fondane believed, was perhaps the only option left and his reasoning can be summarized as follows: There was a time when there was no split in the human consciousness between the world in which one lived and acted and this other, parallel world created by the mind in its act of reflection upon the external world. At that time human thinking was a thinking of participation. As the rational, Socratic thinking (i.e., philosophy in the traditional sense) was born and began to evolve, this thinking of participation, existential thinking (not existentialist) began to retreat and diminish. But at the point of intersection of the two, thinking of participation and philosophical reflection, poetry came into being. Poetry is, thus, the refuge of the unhappy consciousness, the refuge offered to a being engaged in the confrontation with an all-pervading and domineering rationality. But poetry cannot be practiced in a world in which the literal dominates; a world in which there is a perfect match between the signified and the signifier, a world deprived of metaphors. Unfortunately, Fondane did not have the opportunity to explore further and develop this so promising idea.

—Michael Finkenthal, Benjamin Fondane: A poet-philosopher caught between the Sunday of History and the Existential Monday (Peter Lang, 2013), 59-60.

ship rebuilt while at sea

We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.

—Otto Neurath, Empiricism and Sociology, ed. Marie Neurath and Robert S. Cohen (Dordrecht: Reidel, 1973).

Poets are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.

walk as prophecies

As {Wm.] James echoed Emerson, so Emerson was echoing the romantic poets. They too urged that men should walk as prophecies of the next age rather than in the fear of God or in the light of Reason. Shelley, in his “Defense of Poetry,” deliberately and explicitly enlarged the meaning of the term “poetry.” That word, he said, “may be defined to be ‘the expression of the Imagination.’” In this wider sense, he said, poetry is “connate with the origin of man.” It was, he went on to say, “the influence which is moved not, but moves.” It is “something divine…at once the centre and circumference of knowledge; it is that which comprehends all science, and that to which science must be referred. It is at the same time the root and the blossom of all other systems of thought.” Just as the Enlightenment had deified Reason, so Shelley and other romantics deified what I have been calling “The Imagination.”

—Richard Rorty, Philosophy as Poetry (U. of Virginia Press, 2017)

inhabited poetry

Iris Murdoch conceived of an ‘inhabited philosophy’. Likewise, I’m in favor of an inhabited poetry. Poetry as a place to explore human concerns and not wholly a space where language reigns.

overplatoed his hand

Plato, courageous almost beyond belief, secure in his own literary powers, nevertheless appears to discard his own defensive irony when he rejects Homer in the Republic. Scholars of philosophy are not very wary in regard to Plato’s blunder, because (at their best) philosophy is for them a way of life. But Plato sought to replace Homer as the culture of Greece, which was as likely as demoting Shakespeare for the English-speaking world, Goethe for the Germans, Tolstoy for the Russians, Montaigne and Descartes for the French. I would add Walt Whitman for the New World, except that we have not yet learned how to read him, except for a handful: Thoreau, Hart Crane, Borges, Pessoa, Neruda.

—Harold Bloom, “The Greeks: Plato’s Contest with Homer,” Where Shall Wisdom Be Found? (Riverhead Books, 2004)

minimal inventory

Practical Philosophy
     Baruch Spinoza, by profession a lens-grinder, spent the last years of his life in lodgings on the Pavilion Gracht, in the Hague, most of his time in one room, often taking his meals there, and sometimes not leaving it for several days when he was at work on a project. His first biographer listed his final possessions: “The inventory of a true philosopher. Some small books, some engravings, a few lenses and the instruments to polish them.” His desk, containing letters and unpublished works, was sent to his publisher in Amsterdam.
     A poem is a glass, through which light is conveyed to us.

—Susan Howe, “Vagrancy in the Park,” The Quarry (New Directions, 2015).

begin in wonder

In the Metaphysics, Aristotle tells us that through wonder (thaumazein) “people both now begin and in the first began to philosophize.” Earlier, in Plato’s Theaetatus we learn that “wonder is the feeling of a philosopher, and philosophy begins in wonder.” Both poetry and philosophy intersect in their desire for the essence or source of things.

—Mark Irwin, “Poetry and Originality: Have You Been There Before?” The Writer’s Chronicle, Vol. 48, Number 2, Oct./Nov. 2015

that poetry

4
That poetry remains a broad permission.

5
That poetry is a controlled vocabulary for what fails to come to market.

7
That poetry is open to faithless arguments.

14
That poetry is a wilderness prior to philosophy.

21
That poetry is endlessly establishing conditions for fair use.

27
That within the poem a coming to terms may also mean a refusal to concede.

29
That the poem will not suffer its camouflage.

32
That the ‘voice of the poet’ is essentially an argument.

[A selection from a grouping indexed as 'key: SUSPENDED JUDGMENTS']

—A Maxwell, Peeping Mot (Apogee Press, 2013)

pound for pound the best poetics

The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.

—Alfred North Whitehead, Process and Reality (1929)

The safest general characterization of the Modernist poetic tradition is that it consists of a series of footnotes to Pound.

unmoved

Too much of a stoic to be a poet.

book that is a book

[I]t is inexact to speak of failure if we must qualify Mallarmé’s enterprise. A book that really would be a book: hidden beneath this seemingly tautological formula lies a true challenge, an outrageous demand, analogous with the infinite work or weaving, a demand that is always taken up again, which Proust took right into his death bed, “A book that really would be a book,” in one sense, is always impossible, for it would imply a “world that really would be a world,” a present that would be a present. The Book represents nothing other than that: “it is, the title of an interminable study and series of notes that I have here, under my hands, and which controls the deepest part of my soul,” as Mallarmé writes in a letter.

—Marc Froment-Meurice, Solitudes: from Rimbaud to Heidegger (State Univ. of New York Press, 1995) translated by Peter Walsh, foreword translated by Douglas Brick.

tempted by philosophy

The great danger which threatens us, poets tempted by philosophy, is that we should be drawn into explaining our aims instead of writing our work. Criticism judges us on our aphorisms, and not on our poems. We have been contaminated by German philosophy, saturated with commentaries on Hölderlin, and I need not so much as mention our familiarity with the pre-Socratics.

—Pierre Emmanuel, “Lines of Force in French Poetry,” lecture delivered March 1959 at the Library of Congress, collected in Literary Lectures (Library of Congress, 1973).

shaping music

As do the poets, Heraclitus follows language where it leads him, where he is receptive to its inward and autonomous authority, with somnambular yet acutely lucid trust. Hence his recurrent attempts to characterize, to make us party to the twilight zone between sleeping and waking. Day melts into night, night begetting day in subversion of the trenchant Mediterranean light. There is here no distinction between philosophic or scientific finding and poetic form. The springs of thought are identical in both (poiesis). Poetry betrays its daimon when it is too lazy or self-complacent to think deeply (Valéry’s astreindre). In turn, intellection falsifies the shaping music within itself when it forgets that it is poetry.

—George Steiner, The Poetry of Thought: From Hellenism to Celan (New Directions, 2011)

put to the test

Sartre, for example, wrote that I was the magus of phenomenology! I was delighted. It is true that I am sensitive to things, as Husserl says it—to things in themselves—but if I reacted that way, and a new school of young writers was needed to put this in its proper focus, in order for this to be partly understood today, if I confronted language with something neutral, something which had neither feelings nor ideas, I was doing it for man. If I placed language in front of something neutral, something which is not in itself poetic, it was simply to put it to the test. As simple as that…of course, I am sensitive to things, that’s clear, but I believe that in order to be a writer or any sort of artist, in any discipline, one has got to be sensitive to the exterior world, but also, and as much, one has got to be sensitive to the means of expression. My means of expression is language, and words the way they are; with their existence and their history, their semantical representation. And it is order to revitalize language that I place myself before something neutral, which is not yet poetical in it itself…

—Francis Ponge, in an 1972 interview, Francis Ponge: The Sun Placed in the Abyss (Sun, 1977), interview and translation by Serge Gavronsky.