Literature of Knowledge

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LITERATURE OF KNOWLEDGE AND LITERATURE OF POWER
By Thomas DeQuincey

First printed in The North Briton Review, August, 1848, as part of a review of The Works of Alexander Pope, ed. W. Roscoe, 1847.
What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book. Little logic is required to disturb that definition. The most thoughtless person is easily made aware that in the idea of literature one essential element is, —some relation to a general and common interest of man, so that what applies only to a local or professional or merely personal interest, even though presenting itself in the shape of a book, will not belong to literature. So far the definition is easily narrowed; and it is as easily expanded. For not only is much that takes a station in books not literature, but, inversely, much that really is literature never reaches a station in books. The weekly sermons of Christendom, that vast pulpit literature which acts so extensively upon the popular mind— to warn, to uphold, to renew, to comfort, to alarm— does not attain the sanctuary of libraries In the ten-thousandth part of its extent. The drama as for instance the finest of Shakespeare's plays in England and all leading Athenian plays in the noontide of the Attic stage, operated as a literature on the public mind, and were (according to the strictest letter of that term) published through the audiences that witnessed their representation, some time before they were published as things to be read: and they were published in this scenical mode of publication with much more effect than they could have had as books during ages of costly copying or of costly printing.

Books, therefore, do not suggest an idea co-extensive and interchangeable with the idea of literature, since much literature, scenic, forensic, or didactic (as from lectures and public orators), may never come into books, and much that does come into books may connect itself with no literary interest. But a far more important correction, applicable to the common vague idea of literature, is to be sought, not so much in a better definition of literature, as in a sharper distinction of the two functions which it fulfils. In that great social organ which, collectively, we call literature, there may be distinguished two separate offices, that may blend and often do so, but capable, severally, of a severe insulation, and naturally fitted for reciprocal repulsion. There is, first, the literature of knowledge, and secondly, the literature of power. The function of the first is to teach; the function of the second is to move: the first is a rudder; the second an oar or a sail. The first speaks to the mere discursive understanding; the second speaks ultimately, it may happen, to the higher understanding, or reason, but always through affections of pleasure and sympathy. Remotely it may travel towards an object seated in what Lord Bacon calls dry light; but proximately it does and must operate— else it ceases to be a literature of power-on and through that humid light which clothes itself in the mists and glittering iris of human passions, desires, and genial emotions. Men have so little reflected on the higher functions of literature as to find it a paradox if one should describe it as a mean or subordinate purpose of books to give information. But this is a paradox only in the sense which makes it honorable to be paradoxical. Whenever we talk in ordinary language of seeking information or gaining knowledge, we understand the words as connected with something of absolute novelty. But it is the grandeur of all truth which can occupy a very high place in human interests that it is never absolutely novel to the meanest of minds: it exists eternally, by way of germ or latent principle, in the lowest as in the highest, needing to be developed but never to be planted. To be capable of transplantation is the immediate criterion of a...
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