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LITERARY
APPRECIATION AND
CRITICISM
Post-Structuralism
LITERARY APPRECIATION
According to Donelson and Nilsen (2009), literary appreciation occurs in seven stages.
Level 1: Pleasure and Profit (literary appreciation is a social experience)
Level 2: Decoding (literacy is developed)
Level 3: Lose yourself (reading becomes a means of escaping)
Level 4: Find yourself (discovering identity)
Level 5: Venture beyond self (‘going beyond me’, assessing the world around them)
Level 6: Variety in reading (reads widely and discusses experiences with peers)
Level 7: Aesthetic purposes (avid reader, appreciates the artistic value of reading)
Literary Criticism
and Interpretation:
An Introduction
LITERARY CRITICISM
Literary criticism is the study, evaluation, and interpretation of
literature. Modern literary criticism is often informed by literary
theory, which is the philosophical discussion of its methods and
goals. Though the two activities are closely related, literary
critics are not always, and have not always been, theorists.
Literary criticism has probably existed for as long as literature. In the 4th century BC Aristotle
wrote the Poetics, a typology and description of literary forms with many specific criticisms of
contemporary works of art. Poetics developed for the first time the concepts of mimesis and
catharsis, which are still crucial in literary study. Plato’s attacks on poetry as imitative,
secondary, and false were formative as well. Around the same time, Bharata Muni, in
his Natya Shastra, wrote literary criticism on ancient Indian literature and Sanskrit drama.
The history of literary criticism dates back to Plato and Aristotle. Both
philosophers expressed ground breaking opinions about literature,
specifically on the issues of literary mimesis (imitation and
representation) and didacticism. Literary mimesis asks the question,
“Does literature imitate life, or does life imitate literature?”
Didacticism in literature asks the question, “How does the text lend
itself as an instructional or moral guide to life?”
The
Five
Codes
Introduction
ROLAND BARTHES’ FIVE CODES Barthes presents his theory of five
codes to understand the underlying structure of a text. He proposed
that these five codes are the basic underlying structures of all
narratives (Barry, 2002, p.151). After a close scrutiny of a literary text
against these codes, the text can be categorized for its form and
genre. In other words, through the study of these codes we can either
recognize that which genre the text belongs to, or recognize the
characteristics of an already established genre. A brief description of
these codes is necessary before moving any further.
Roland Barthes (1915-80) was a prolific French literary critic whose eclectic
interests led him to write on topics as diverse as photography, advertising,
film, and even fashion. Although regarded as a semiologist, Barthes' s methods
go far beyond semiology and are difficult to categorize into anyone trend of
literary criticism. The analytical technique with which the present study is
concerned comes from his large 1970 essay S/Z, an exhaustive analysis of
Honore de Balzac's novella Sarrasine. 4 Barthes sections the text of the novella
into 561 segments, or "lexias," which vary in length from one word (as in the
case of the title) to several sentences. Barthes works with one lexia at a time
but creates a system of cross-references among different lexias.
Cultural Code
Symbolic Code
The accumulation of connotations.
Semes, sequential thoughts, traits and
Proairetic Code actions constitute character. “The proper
noun surrounded by connotations.”
Cultural Code
Symbolic Code
The code of actions. Any action initiated
must be completed. The cumulative
Proairetic actions constitute the plot events of the
Code
text.
Cultural Code
Rejects the idea of a literary text Hold that language is not a transparent medium that
having a single purpose, a single connects one directly with a “truth” or “reality” outside it
meaning or one single but rather a structure or code, whose parts derive their
existence. Instead every meaning from their contrast with one another and not
individual reader creates a new from any connection with an outside world.
and individual purpose,
meaning, and existence for a
May be understood as a critical response to the basic
given text..
assumptions of Structuralism, but there are differences:
Jacques Derrida
- was one of the first to propose some theoretical
limitations to Structuralism, and identified an apparent de-
stabilizing or de-centring in intellectual life (referring to the
displacement of the author of a text as having greatest effect on a
text itself, in favour of the various readers of the text), which came
to be known as Post-Structuralism.
- argued that meaning has a performative, practical dimension not
associated with an originating subjectivity. Meaning is renewed or
transformed through such performances.
Roland Barthes
“The Death of the Author‟
- asserts, rhetorically, the independence of
the literary text and its immunity to the
possibility of being unified or limited by any
notion of what the author might have
intended, or „crafted‟ into the work.
The death of the author is the birth of
the reader.
The read the text against itself, where meanings are expressed which may be
directly contrary to the surface meaning.
Gives importance to words similarities in sound, the root meanings of words,
added metaphor.
The text is characterized by disunity rather than unity.
Concentrate on a single passage and analyze it so intensively. Results into
multiplicities of meaning.
Readerly Text
Barthes argues that most texts are readerly texts. Such texts are associated
with classic texts that are presented in a familiar, linear, traditional manner,
adhering to the status quo in style and content. Meaning is fixed and pre-
determined so that the reader is a site merely to receive information. These
texts attempt, through the use of standard representations and dominant
signifying practices, to hide any elements that would open up the text to
multiple meaning. Readerly texts support the commercialized values of the
literary establishment and uphold the view of texts as disposable
commodities.
Writerly Text
By contrast, writerly texts reveal those elements that the readerly attempts to conceal.
The reader, now in a position of control, takes an active role in the construction of
meaning. The stable meaning, or metanarratives, of readerly texts is replaced by a
proliferation of meanings and a disregard of narrative structure. There is a multiplicity of
cultural and other ideological indicators (codes) for the reader to uncover. What Barthes
describes as “ourselves writing” is a self-conscious expression aware of the discrepancy
between artifice and reality. The writerly text destabilizes the reader’s expectations. The
reader approaches the text from an external position of subjectivity. By turning the
reader into the writer, writerly texts defy the commercialization and commodification of
literature.
Barthes identifies the writerly text as the dominant mode in modern mythological
culture in which forms of representation seek to continually blur the divisions
between the real and the artificial. He proposes that the ideal text blurs the
distinction between the reader and writer:
• the networks are many and interact, without any one of them being able to
surpass the rest; this text is a galaxy of signifiers, not a structure of signifieds; it has
no beginning; it is reversible; we gain access to it by several entrances, none of
which can be authoritatively declared to be the main one; the codes it mobilizes
extend as far as the eye can reach, they are indeterminable . . .
• the systems of meaning can take over this absolutely plural text, but their number
is never closed, based as it is on the infinity of language (S/Z 5).