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Rizopatron2006 Bachelard Hermeneutics
Rizopatron2006 Bachelard Hermeneutics
EILEEN RIZO-PATRON
Binghamton University
RELIGION and the ARTS 10:3 (2006): 355373. Koninklijke Brill NV, Leiden
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bound to make its way here, too, as evidenced by one brief yet signicant
moment when Bachelard notes that the essential image of the phoenix is
a bird moving at lightning speed (33). He might well have conjured up
a bird crackling in the oven or reduced to ashes, but he did notinstead
highlighting the phoenix as a dynamic image more than a substantial one
(32). Thus, he added:
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and tingles as it rises like energy up the spine. Rather than a pierc-
ing crack of thunder, acoustically, lightning is here but a whisper. Of
course, lightning appears in this instance as a mere simile, signaling the
imminent emergence of some painful ash of revelation. But its oddness
in this context makes one suspect that there is a deft poetic subversion
here in progress: Shelleys Prometheus is stealing Olympian light-
ningas he had previously stolen reand bringing it into the deep
recesses of his own mind and consciousness!
Surely enough, just as Prometheus is conjuring up the forgotten curse,
the phantom of Jupiter bursts forth from utter darkness onto the stage of
awareness, crying out:
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With a delightful stroke of the pen, Shelley has deftly placed Jovian
lightning at the feet of the mind, where it now serves to give them winged
speed!21
The disturbing problem begins to emerge only later, however, in the
triumphant act four, as the release of Prometheus and the birth of a new
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Earth are being most fervently celebrated. The young spirits of Earth
and Moon, resembling the elder couple Prometheus and Asia, here
appear singing to each other, although brother Earth seems frankly more
interested in reveling over the downing of Jupiter and the victory of the
Promethean mind than in listening to the words of his enamoured sister.
So he sings:
Violent force has somehow found its way, through these verses, into the
Promethean mind that now controls nature, compelling the elements
with a tyrannical gaze that Shelley compares to the suns gravitational
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force. Matters have been reversed: the heavens are now regarded as a
wilderness that must be coerced to conform to the human intellect. And
so the new spirit of Earth exults:
The calculating faculty now rules over lightningit steers the thunder-
bolt! No longer is nature revered as an intelligent spirit capable of speak-
ing mysteriously to the human soul, moving it with ever-nascent melodies,
or wisely guarding her silence. Instead, it is human language that here
becomes the exclusive object of celebratiton:
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Shelleys poem. For the dialogue between Earth and Moon is here inter-
rupted as the voices of sea-nymphs emerge from the dark rocks, herald-
ing a shift in the tonal axis of the poem. Although accompanied by no
brilliant ash or positive image, the indeterminate yet strangely intelli-
gible voice of Demogorgon25a tacit appeal to moral feelingis now felt
as if pouring through the atmosphere like night, simultaneously rising out
of the earth, descending from the sky, or darkly exploding from within
the pores of light like a gathered eclipse (4.509514). Everyone, every-
thing now stops . . . to listen (4.519553).
Although we do not know the exact moment when the poets uneasi-
ness turns into the burning question that yields a tragic insight
into passions destiny in Shelleys Prometheus Unbound, I submit that here
we nevertheless nd evidence of what Bachelard probably meant in
LIntuition de linstant when he wrote: In granting us consciousness of
the irrational, the truly synthetic instant of decisive failure becomes, at
once, the success of thought (6).26 For by the time Shelley wrote his
Defence of Poetry (1821), shortly after Prometheus Unbound (1819), he had
already arrived at the conscious realization that the unmitigated exercise
of the calculating faculty was bound to lead to despotism if not subordi-
nated to a higher poetic faculty whichhe was now ready to admit
was not under the control of the intellect (440, 446). And he adds,
These last words, in particular, echo the lines of Earths euphoric song
about mans compelling the elements with adamantine stress (4.394
396) and making lightning his slave (4.418). The coercive notion of the
enslavement of lightning, of course, is a direct allusion to Prometheuss
triumph over Jupiter, hence to the triumph of the modern scientic mind
over the powers of transcendent nature.27 However, the paradox is that
Shelley himself had used lightning as a metaphor of poetic inspiration
in his preface to Prometheus Unbound (122123)a matter which, however
unintentionally on Shelleys part, links Jupiter (understood as the force of
the unexpected breaking into human life) with poetry, and the enslave-
ment of Jupiter with the suppression of the poetic instant!
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NOTES
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linstant: essai sur la Silo de Gaston Roupnel (1932), although his strong poetic
inclinations can already be detected in that early work. Bachelard later held the
Chair of the History and Philosophy of Science at the Sorbonne, Paris, from
1940 to 1954 .
3 At least in name as well as in deed, Richard Kearney notes, the rst phe-
nomenologists after Heidegger actually to espouse a hermeneutic method were
Hans-Georg Gadamer in Germany and Paul Ricur in France (Poetics of
Imagining 144). Yet in this text Kearney also underlines the signicant inuence
of Bachelards works on the literary imagination in the development of Ricurs
hermeneutics (143160 passim).
4 Right to Dream 140. Natura naturans (Lat., nature maturing, nature naturing,
nature nurturing) refers to the active, creative processes of nature that are
being manifested at any given moment; for the Dutch philosopher Baruch de
Spinoza (16321677) it referred to nature as a causal agent of modes and
attributes. Natura naturata (Lat., nature matured, nature natured, nature
having been nurtured) refers to the things created by (or in) nature; in Spinoza,
it alluded to the reality created by natura naturans. (Dictionary of Philosophy 184).
5 In an essay entitled A Psychology of Literary Language Bachelard writes:
There ought to pass between writer and reader a kind of verbal induction
sharing many of the characteristics of electromagnetic induction between two
circuits. A book would then be a sort of psychic induction apparatus producing
in the reader temptations to originality of expression (Right to Dream 141).
6 Bachelard discusses this distinctive feature of his approach in LIntuition de lin-
stant (89), The Poetics of Space (xxxxi), and Fragments of a Poetics of Fire (65).
7 Truth and Method 85. Tracing this type of consciousness back to Heraclitus,
Gadamer concludes that an aesthetics of experience leads to an absolute
series of points which annihilates (not only) the unity of the work of art, (but
also) the identity of the artist with himself, and the identity of the man under-
standing or enjoying the work of art (Truth and Method 85). Such words indeed
echo Heraclituss fragment that one cannot step twice into the same river for
not only is the river always changing, but so is the person stepping into it (see
Kahn 166169.) The undeniable anities between Heraclitean and Bache-
lardian thought would be worth pursuing in detail.
8 Bachelards line reads: Must a gure be rooted in tradition for a Poetics of the
Phoenix to develop? (42). But in this text, The Phoenix is an Instant, a Poetic
Instant (54, cf. 35).
9 Earlier, in Water and Dreams, Bachelard had insisted on the importance of reviv-
ing natural reveries when we interpret texts from lost civilizations, rather than
engaging in overly clever readings (135). For him natural reverie is the way
in which an elemental cosmos dreams in and through us: Reverie is an ever-
emanating universe, a fragrant breath that issues from things through the
dreamer (7). Eventually, however, he will draw a distinction between natural
reverie and disciplined poetic reverie (Poetics of Reverie 6). While natural
reverie is our way of reconnecting with the germinative pulse of the world, writ-
ten poetic reverie becomes a way of awakening and intensifying the possibilities
of such elemental energies in ourselves through language (Water and Dreams 18).
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19 Storm and lightning, we should note, also appear in the Germanien hymns
of romantic poet Friedrich Hlderlin (17701843) as the language of the gods
who speak not in assertions but in the manner of hints. But in Heideggers
reading, Hlderlins poet stands with bare head under the storm of the god,
defenselessly abandoned, yet steadfastly bearing and absorbing this language
so as to transmit it to the people. See Martin Heidegger, Hlderlins Hymnen
Germanien und der Rhein (3031); also On the Way to Language (2427).
20 Cf. Prometheuss imprecation against Zeus in Aeschyluss Prometheus Bound: So
let the curling tendril of the re / from the lightning bolt be sent against me:
let / the air be stirred with thunderclaps, the winds in savage blasts convulsing
all the world (10431046).
21 Bachelard cites these pivotal lines in Air and Dreams as well, but with the pur-
pose of underscoring the image of the oneiric wing and its swiftness (38).
22 Orpheus, we might recall, was the mythical Greek bard whose heartfelt singing
tamed the beasts and even persuaded the shades in Hades, if momentarily, to
allow him to bring his beloved Eurydice back to life. Daedalus, on the other
hand, was the legendary Greek inventor who built the Cretan labyrinth where
king Minos trapped the Minotaur who was used to kill the Athenian youths sent
as tribute when Athens fell under Crete. That monster had itself been an
ospring of Daedal technology, for it was Daedalus who built the hollow
wooden cow that had allowed Pasiphae, Minoss wife, to mate with a bull that
initially had been sent by Poseidon for sacrice. Daedaluss skill also produced
the wings that helped him and his son Icarus to escape from Crete, yet Icarus
fell from the skies for ying too close to the sun, which melted the wax on his
wings (see Classical Mythology 417, 425).
23 Celebrating these lines on Orphic song from Shelley, Lawrence Kramer does
make a fascinating point: Through the song . . . of a gure touched by divin-
ity, language is represented as broaching the ineable. Carried by the singing
voice, poetry approaches the source of creation by uniting with the harmony
that its words cannot express (2). But the nature of such musical language,
I suspect, transcends that Daedal techn whichas Icaruss story indirectly sug-
gestsis doomed to fail when it attempts to reach, much less seize, the ineable
sources of creation. Shelleys deeper understanding of the nature of Orphic song
is better illustrated, in my view, by the scenes of Prometheuss and Asias rec-
onciliation in act two than in the triumphant apotheosis of act four.
24 Percy Bysshe Shelley met his tragic death only three years after writing this lyri-
cal drama, on July 8, 1822, when his boat capsized during a tempest at sea as
he and his friend Edward Williams were sailing back to their home near Lerici,
Italy.
25 On Shelleys Demogorgon, Harold Bloom notes insightfully: His only clear
attributes are dialectical; he is the god of all those at the turning, at the reversing
of the cycles (Selected Poetry and Prose xxiv; my emphasis).
26 Bachelards full passage reads: We cannot determine the exact moment when
the mystery suddenly becomes clear enough to announce itself as a burning
question. But . . . whether it comes from suering or whether it comes from joy,
every human being has, at some point in his life, this moment of illumination
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the moment when he suddenly understands his own message, the moment when
knowledge, by shedding light on passion, detects at once the rules and relent-
lessness of destinythe truly synthetic moment when decisive failure, by ren-
dering us conscious of the irrational, becomes itself the success of thought
(Intuition 6; my translation and emphasis). In her essay The Redemptive Instant:
Bachelard on the Epistemological and Existential Value of Surprise, Mary
McAllester interprets this passage in terms of the objective irrational in mathemat-
ical thought and scientic epistemology rather than as the subjective irrational of a
hubristic passion, as I do here in my reading of Shelley (Redemptive Instant
125). It is interesting to witness how both objective and subjective readings of
the irrational can work vis vis Bachelards theory of the redemptive instant.
27 Among natures transcendent powers, Bachelard would have included the poetic
faculty itself, as implied by his claim that mankind imagining is the transcen-
dent aspect of natura naturans (Water and Dreams 10), which arguably suggests it
is a faculty that lies beyond intellectual jurisdictiona creative power that issues
from the worlds own soul (cf. Poetics of Reverie 187188).
28 Intimate duration and progress in life occur, in Bachelards view, not as a result
of forces from the past or some preestablished harmony in things but always
in response to the harmony of the possiblea redemptive promise that the
world is ever poised to realize. Hence, he argues, the force of time is wholly
condensed within the novel instant where vision awakens, near the fountain of
Siloam (Intuition 9495, 98; Silo 198).
29 Bachelardian culture complexes may be traced back to his earlier notion of
ill-made durations (see note 17). In Water and Dreams, he denes them as
prereective attitudes that tend to govern our ordinary perceptions and processes
of reection (17). He further qualies them elsewhere as pre-conscious attrac-
tions or as manifestations of a hidden will that fuels and orients our expres-
sions and actions, providing dynamism to our works (Psychoanalysis 83; Earth and
Reveries of Will 165167). In Psychoanalysis of Fire he goes so far as to claim that
a poetic work can hardly be unied except by a complex. If the complex is
lacking, the work is cut o from its roots, and no longer communicates with the
unconscious (19). But Bachelard also portrays such complexes as hinges of
ambivalence or psychic knots (Water and Dreams 167) thatif unrecognized or
ignoredmay easily become sclerosed as ill-made durations (Dialectic of Duration
21; Psychoanalysis 112; Lautramont 70).
30 Maurice Hindles 2003 critical edition of Mary Shelleys Frankenstein: The Modern
Prometheus includes the authors account of the heated discussions in her literary
circle (which included Percy Shelley and Lord Byron) on the scientic investi-
gations into the principle of life which scientists at the time linked to gal-
vanism and electricity.
31 Babette Babich, in her essay Gaston Bachelard: Scientism with a Human
Face, notes the ambivalences of Bachelards own modern Prometheus
gurethe scientist as philosopher-poet who calls a world into being, even while
re-evoking his tragic potential: The dierent senses evoked by the idea of a
modern Prometheus in an English literary context (Mary Shelleys Frankenstein)
and a continental context (romanticized Titanism) are signicant and testify to
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