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• W2217414050 abstract "He will observe this rule concerning the Scriptures, that he will prefer those accepted by all catholic Churches to those which some do not accept; among those which are not accepted by all, he should prefer those which are accepted by the largest number of important Churches to those held by a few minor Churches of less authority . . . The whole canon of the Scriptures . . . is contained in the following books . . . (St. Augustine 1958, 41-42) All canonizing of texts is a selfcontradictory process, for by canonizing a text you are troping upon it, which means you are misreading it. Canonization is the most extreme form of what Nietzsche called Interpretation, or the exercise of the Will-to-Power over texts. (Bloom 1975, 100) My own religious experience and conviction is a form of Gnosis, and in some sense all of this book . . . is a kind of Gnostic sermon. My spiritual concerns, while personal, Jewish, and American, have a universal element in them that stems from a lifetime's study of Gnosis, both ancient and modern.Yet this book, though informed by scholarship, is not a scholarly work but a personal religious testimony that reaches out to our common concerns as the Millennium approaches. (Bloom 1996, 2) A best-selling, award-winning book (albeit heavily criticized by students of the field), Harold Bloom's Canon: The Books and School of the Ages (1994) has carried the current curricular debate in English to a nationwide readership of professionals and non-professionals alike.1 A best-seller, and yet aspects of the book's argument remain, I suspect, a puzzlement to some readers even within the profession, given its many distinctively Bloomian idiosyncrasies-idiosyncrasies that render the book misinterpretable and perhaps even unreadable (that is, apart from the author's related writings and the larger professional dialogue).This is but Bloom's latest on canonical literature, and his arguments, though expressed through a critical vocabulary largely of his own making-virtually an idiolect fashioned from Freudian depth psychology, Kabbalah, and Gnosticism-have remained remarkably consistent over the last three decades. An author of many titles, yet Bloom continues to write the same book over and over again. As Martin Heidegger notes, a great thinker is wont to think just great Bloom's being his Freud-inspired, Gnosis-informed anxiety of influence. But the Gnostic basis of Bloom's thinking, while influential throughout previous writings and explicitly asserted, reappears in The without adequate explanation or defense. Readers familiar with his previous writings will find in The an expansion of Bloom's one great thought, though novitiates are likely to need glosses. The book's major reviewers (Dean 1994, Ferguson 1995, Kerrigan 1995, Schneidau 1995, and Stewart 1996) offer useful criticisms, but leave crucial aspects insufficiently explained or unexplored; these include the book's complex tone, the nature and extent of Bloom's literary Gnosticism, and the theology implicit in Bloom's theory of the isolate selfhood-a theology which, in turn, grounds his radically individualist, post-Romantic aesthetics. This essay has a double movement.Through the first half, I shall gloss the argument of The by reference to Bloom's more explicitly Gnostic writings-particularly Kabbalah and Criticism (1975), Agon (1982), Ruin the Sacred Truths (1989), The American Religion (1992), and Omens of Millennium (1996)-in order to illuminate aspects of the book's underlying theology. Ultimately I hope to show that Bloom's defense of the Western Canon rests upon a deliberate confusion of religious and aesthetic categories. Through the second half, I shall situate Bloom's argument within the broader canon-debate currently occupying our profession. Though Bloom's critical vocabulary, explicitly Gnostic in origin, remains anathema to Western, Judeo-Christian religious orthodoxies, nonetheless it reflects a habit of discourse all too common within English studies-that is, a habit, often unconscious, of sacralizing its discourse and confusing the distinctions between secular and religious texts, traditions, and canons. …" @default.
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• W2217414050 title "Reading Bloom (Or: Lessons concerning the Reformation of the Western Literary Canon)" @default.
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