The Stakes of Engagement with Literature

A while back, Mark Bauerlein at The Valve made a comment that has stuck with me ever since, or part of the comment, anyway:

We’ve done such a poor job of training young people to appreciate the value of literature that most of them see no point, and nothing at stake, in their engagement with it.

Today, Avedon Carol pointed me to Ursula LeGuin's acceptance speech for the Maxine Cushing Gray Award. This excerpt illustrates especially well those stakes:

There have been governments that celebrated literature, but most governments dislike it, justly suspecting that all their power and glory will soon be forgotten unless some wretched, powerless liberal in the basement is writing it down. Of course they do their best to police the basement, but it's hard, because Government and Literature, even when they share a palace, exist on different moral planes. Each is the ghost in the other's bedroom. A government can silence writers easily, yet Literature always escapes its control. Literature cannot control a government; poets, as poets, do not legislate. What they can do is set minds free of the control of any tyrant or demagogue and his lies and disinformation.

The Greek Socrates wrote: "The misuse of language induces evil in the soul." Evil government relies on deliberate misuse of language. Because literary skill is the rigorous use of language in the pursuit of truth, the habit of literature, of serious reading, is the best defense against believing the half-truths of ideologues and the lies of demagogues.

The poet Shelley wrote: "The imagination is the great instrument of moral good." Believing that, I see a public library as the toolshed, the warehouse, concert hall, temple, Capitol of imagination — of moral good. So here — right here where we are, right now — is where America stands or falls. Can we still imagine ourselves as free? If not, we have lost our freedom.

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in defense of literature

I have this quote on both of my class blogs: “It is only through literature that one can put oneself in someone else’s shoes and understand the other’s different and contradictory sides and refrain from becoming too ruthless” (118). Azar Nafisi, Reading Lolita in Tehran. I don't know if students actually buy it, but, for me, it's what being a humanist is all about.

bradb

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