An interview with literary critic Daniel Green about his new book, Beyond the Blurb

Daniel Green’s The Reading Experience was one of the first sites I started reading regularly when I first started blogging about literature on Biblioklept. If you regularly read literary criticism online, it’s likely you’ve read some of Green’s reviews in publications like The Kenyon Review3:AMFull StopThe Los Angeles Review of BooksFull Stop, and more.

Green’s got a new collection out from Cow Eye Press, Beyond the Blurb: On Critics and Criticism, which presents his philosophy of literary criticism, drawing on writing he has done over the past dozen years on The Reading Experience, as well as essays he has published elsewhere. Beyond the Blurb lucidly explicates an approach to criticism that stresses careful attention to literary form and language. “The experience of reading is the experience of language” might be a tidy blurb for Beyond the Blurb.

In his own words, Green was trained as an academic literary critic, but has long since seen the error of his ways. He lives in central Missouri. Over a series of emails, Green was kind enough to talk to me about his new book Beyond the Blurb, literary criticism, experimental fiction, William H. Gass, the New Critics, James Wood, Harold Bloom, Susan Sontag, Bob Dylan’s winning the Nobel, and lots more.


Biblioklept: In the introduction to Beyond the Blurb, you outline some of the core tenets of your philosophy of literary criticism. One of these is, “The meaning of a literary work consists of the experience of reading it, not in abstracted ‘themes’ that signify what the work is ‘about.'” Another tenet is that, “The experience of reading is the experience of language.”

This idea of a reader’s experience of reading appears throughout Beyond the Blurb, and indeed, your website is named The Reading Experience. Is it possible to define, or at least describe, what you mean by the reader’s experience of reading, in a general sense? 

Daniel Green: The Reading Experience is a direct allusion to John Dewey’s Art as Experience. My insistence that reading is experience of language is an attempt to apply Dewey’s concept of “experience” to reading works of literature. I probably put more emphasis on language per se than Dewey did, which is likely the residual influence of New Criticism. I was a graduate student at a time when many older literary scholars—including some of those with whom I studied—were still New Critics, or at least assigned New Critics in classes I took. (Or maybe I just read a lot of New Criticism on my own).

I still think the New Critics’ general approach, which emphasized the “ambiguity” inherent to a literary work, is sound, although they went too far in using words like “icon” and “heresy,” almost making works of literature into sacred objects. I discovered Dewey’s book and was converted to the notion that works of art are objects of experience whereby the reader/beholder is given the opportunity simply to appreciate experience for its own sake. (Dewey thought works of art gave us the greatest opportunity for this).

The experience of reading is always the experience of language, even though many readers don’t stop often enough to acknowledge this. We read artfully arranged words that in works of literature create “meaning” only relative to their arrangement, which is not the arrangement to be found in newspaper columns or political speeches. A critic should be sensitive to the particular kind of arrangement—which includes the arrangement into “form”—found in a particular work. Even leaping ahead to “story” or “setting” distorts our actual experience of the work unless we also notice the way the writer has used language to create the illusion of story and the illusion of setting.

Biblioklept: Is there a risk though at falling into “the experience of the experience” when reading literature? Many people like to “get lost” in the illusion that the language of literature replicates reality. James Wood, in particular, seems to particularly value reality or life in the literature he esteems.

DG: People are perfectly free to read in any way they want, including for the illusion of reality. But I see that as a secondary effect. Has the work succeeded aesthetically in creating that illusion? It seems to me that critics ought to be those readers who are most sensitive to the “experience of the experience.” This ought to be the first goal of the critic, to describe that experience. Jumping right to “life on the page” is jumping right over the art of literary art.

Frankly, I’ve always found the notion that literature (fiction) is valuable to the extent it provides access to “reality” or “human life” bizarre. Since we’re humans writing about human experience, what other than reality could we possibly find in a literary work? Doing creative things with words isn’t separate from human life. It’s part of human life.

Biblioklept: It seems that there’s a demand that contemporary fiction be “useful” now—that literature is supposed to foster empathy or make us better human beings (or even make us live longer). 

Daniel Green
Daniel Green

DG: Yeah, there are a lot of claims that the primary value of fiction lies in its ability to allow readers to “share” other people’s experience and perspective, to see the world from their point of view. On the one hand this seems to me a fairly innocuous notion. If a novel effectively conveys the illusion that you’re inhabiting another subjectivity and you think the experience has been salutary in your sense of “empathy,” then so be it. It is, however, an illusion, so on the other hand in no way are you really sharing another perspective or point of view, since what’re you are in fact experiencing is an effect of the writer’s skillful disposition of language. There are no “people” in fiction, just words and sentences, and therefore when you talk about empathizing or adopting another perspective, at best you are speaking metaphorically—it’s like empathizing with a real person, even though it’s not.

I would also say that the notion you’re sharing the author’s perspective, or engaging with the author’s “mind,” is misbegotten as well. A work of fiction (at least a good one) doesn’t have a perspective, or it would be a work of nonfiction.

I actually do think reading literature can make you a better human being, by helping you to be a better reader, or by expanding your ability to have a rich aesthetic experience. The idea it can make you ethically or morally better (presumably by teaching you a lesson) is one I assumed had been discarded long ago.

Biblioklept: I think a lot of folks still believe in “moral fiction” of some kind though (Mark Edmundson’s attack on contemporary poets in Harper’s a few years ago comes immediately to mind). Your response recalls to me some favorite lines from William Gass’s “The Medium of Fiction.” “It seems a country-headed thing to say,” he writes, “that literature is language, that stories and the places and the people in them are merely made of words as chairs are made of smoothed sticks and sometimes cloth or metal tubes.” Gass is one of the examples you include in your chapter on “Critical Successes.” What do you admire in his criticism and his critical approach?

DG: I think of Gass as a “poet-critic,” even though he is of course a fiction writer. Indeed, I can think of few critics who make better use of the poetic resources of language in writing a criticism that is also pungent and deeply informed. He is among critics the most sensitive to the aesthetic character of literature and best able to express his aesthetic engagement in his own aesthetically rich prose. He’s a critic who registers an “appreciation” of literature more than he attempts to explicate through analysis, but there is room for both kinds of critics.

Biblioklept: Harold Bloom also strikes me as a critic “sensitive to the aesthetic character of literature,” and he also lands in your examples of “Critical Successes.” Bloom’s had a long history of pissing off various critics and even casual readers. What do you make of his agon with the so-called “School of Resentment”?

DG: I think he probably overdid the rhetoric with the “school of resentment” thing, although his underlying insight, that academic criticism had abandoned the study of literature for its own sake—to illuminate what is valuable about it—in favor of other agendas for which literature is merely a convenient tool of analysis, was certainly correct. I don’t object to forms of criticism or scholarship that favor cultural or political analysis over literary analysis, but these approaches came not to supplement or coexist with literary analysis; instead they completely replaced it. Bloom expressed his love of literature through becoming a learned professor and scholar. Now the idea that a literature professor is someone who loves literature seems quaint, if not outlandish. (Which is no doubt why Bloom seems an outlandish figure to many people).

Biblioklept: Sontag is another figure in your chapter on “Critical Successes”; indeed, you cite her at some length. Sontag wanted us to “learn to see more, to hear more, to feel more.” What are some practical methods for critics (and readers in general) to attend more to the “sensuous surface”?

DG: With literature, that has to mean attention to the palpable features of the writer’s shaping of language. A work of fiction is not a script for the reader to imagine into his/her own movie version. The “sensuous surface” is the sound and movement of the language. Gary Lutz is a good example of a writer who understands this. Lutz’s stories deliberately frustrate attempts to read for the plot or to visualize the characters, instead requiring attention to the transformed effects of word choice and syntax. Lutz may be an extreme example, but critics should approach all works of literature in the way his fiction demands. The notion that poetry should be read this way is not such an outlandish one, and criticism of fiction has moved too far away from criticism of poetry. Both fiction and poetry should be read first of all as aesthetic arrangements of language, although I don’t say that all criticism should necessarily stop there.

 Biblioklept: What are some of the directions that criticism might go after appraising the aesthetic arrangements of language?

DG: As I say, I don’t object to criticism that examines works of literature for political or historical contexts and implications, but this should be done with the proviso that works of literature (most works of literature) are offered first of all as works of art. Examining a literary work for the aesthetic arrangements of language is the way of establishing that, because its language has been aesthetically arranged, it can’t coherently be subsumed to a political position or reduced to a cultural symptom. I’m speaking here of fiction and poetry (also drama, to the extent it belongs to literature). Including works of “creative nonfiction” as literature arguably muddies the waters some, but even here the “creative” part must count for something, must mean something other than simply “nice prose.” It ought to involve ways of making “meaning” more complex, more suggestive, not more transparent.

Older, more “canonical” works can certainly serve as the focus of lots of different critical inquiries, since in most cases their specifically literary qualities can be assumed as established, but I’d want them to be taught as first of all works of literary art. Presenting them to students immediately as politics or objects of theoretical discourse seems to me to simply erase “literature” as something about which it makes sense to speak as a separate category of writing.

Biblioklept: You include “Academic Criticism” in your section of “Critical Failures.” The focus in the chapter on “Academic Criticism” is on Joseph M. Conte’s study of American postmodern literature, Design and Debris, and not necessarily academic criticism in general. In general though, do you think American universities and schools are neglecting the aesthetics of literature in favor of different “theoretical” approaches?

DG: Yes, of course they are. I don’t think many academic critics would deny it. Certainly most of the academic journals that determine which approaches are informally—if not “officially”—sanctioned and which are disdained are now completely devoted to non-aesthetic approaches. Lately a quasi-formalist strategy called “surface reading” has become more respectable, but even it is offered as a corrective to certain kinds of theoretical overreach and doesn’t finally threaten the hegemony of theory itself as the primary concern of academic criticism. What’s called “digital humanities”—data-mining using literary texts as data—shares with theory the assumption that assessing works of literature for their aesthetic qualities was long ago deemed insufficiently “rigorous” as a way of organizing the study of literature—although for some reason, unclear to me even now, the term “literature” has been retained to identify the nominal object of study, and what these critics do is still referred to as “literary study.”

There are, of course, professors who do continue to present literary works as works of art. They are surely in the minority, however, particularly in the more prestigious universities.

Biblioklept: Another entry in your section on “Critical Failures” is James Wood, whom you devote quite a few pages to. I often find myself very frustrated with Wood’s approach to literary criticism, but he’s also a very perceptive reader.

DG: Yes, he can be a very insightful reader. I think in the essay I say that he is, on the one hand, one of the few practicing critics who is able to focus very closely on the text under consideration and offer a sensitive “reading.” But, on the other hand, he uses that sensitivity to advance a very narrowly conceived agenda. It seems to me he isn’t reading the work to understand what the author is doing, whatever that might be, but to find support for his bias toward psychologically complex realism. It causes him to unfairly characterize fiction for which he does not have affinity (“hysterical realism”), when he’s not merely ignoring work that contradicts his agenda. I actually learn from his reviews of some writers, especially certain translated authors whose work clearly does conform to his preconceptions of “how fiction works.” But he seems to know very little about American literature, and his critical agenda especially distorts the formal and aesthetic assumptions of many American writers, particularly those in the tradition of nonrealist writing going back to Poe and Hawthorne. Since the kind of experimental writing I admire to a significant extent has its source in that tradition, naturally I find his approach objectionable.

Biblioklept: Wood often violates the first of John Updike’s “rules” of reviewing books (from Picked-Up Pieces): “Try to understand what the author wished to do, and do not blame him for not achieving what he did not attempt.” 

DG: Yes, that’s exactly right. You can then either judge the author a failure by the standards he/she has adopted, or you can rule what the author has attempted out of court—that’s not the sort of thing a novelist should be doing. It would be hard to justify the latter position, although you could mount a sustained critique of the author’s chosen mode. Perhaps its conventions are stale or its strategies are incoherent. Mostly Wood doesn’t do this. He instead continues to judge by the standards of his preferred mode—it’s realism all right, but it’s “hysterical.” Continue reading “An interview with literary critic Daniel Green about his new book, Beyond the Blurb”


That’s the definition of racism and prejudice (Ishmael Reed)

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Ishmael Reed, in a 1994 interview with Monica Valencia originally published in The Daily Californian and later republished in Conversations with Ishmael Reed.

A universal sense of guilt or an attitude of universal accusation (Italo Calvino)

…if it is impossible today for anyone to feel innocent, if in whatever we do or say we can discover a hidden motive – that of a white man,or a male, or the possessor of a certain income, or a member of a given economic system, or a suffer from a certain neurosis – this should not induce in us either a universal sense of guilt or an attitude of universal accusation.

When we become aware of our disease or of our hidden motives, we have already begun to get the better of them. What matters is the way in which we accept our motives and live through the ensuing crisis. This is the only chance we have of becoming different from the way we are – that is, the only way of starting to invent a new way of being.

From Italo Calvino’s essay “Right and Wrong Uses of Political Uses of Literature.” The essay was delivered as a lecture–in English–in 1976. (Translation credit for the volume the essay is collected in, The Uses of Literature, goes to Patrick Creagh).

Reading the very best writers is not going to make us better citizens (Harold Bloom)

Reviewing bad books, W. H. Auden once remarked, is bad for the character. Like all gifted moralists, Auden idealized despite himself, and he should have survived into the present age, wherein the new commissars tell us that reading good books is bad for the character, which I think is probably true. Reading the very best writers-let us say Homer, Dante, Shakespeare, Tolstoy-is not going to make us better citizens. Art is perfectly useless, according to the sublime Oscar Wilde, who was right about everything. He also told us that all bad poetry is sincere. Had I the power to do so, I would command that these words be engraved above every gate at every university, so that each student might ponder the splendor of the insight.

From Harold Bloom’s The Western Canon.

Harold Bloom on “The School of Resentment”

Harold Bloom on his agon with “The School of Resentment.” From his 1991 interview with The Paris Review.


How do you account historically for the school of resentment?


In the universities, the most surprising and reprehensible development came some twenty years ago, around 1968, and has had a very long-range effect, one that is still percolating. Suddenly all sorts of people, faculty members at the universities, graduate and undergraduate students, began to blame the universities not just for their own palpable ills and malfeasances, but for all the ills of history and society. They were blamed, and to some extent still are, by the budding school of resentment and its precursors, as though they were not only representative of these ills but, weirdly enough, as though they had somehow helped cause these ills and, even more weirdly, quite surrealistically, as though they were somehow capable of ameliorating these ills. It’s still going on—this attempt to ascribe both culpability and apocalyptic potential to the universities. It’s really asking the universities to take the place that was once occupied by religion, philosophy, and science. These are our conceptual modes. They have all failed us. The entire history of Western culture, from Alexandrian days until now, shows that when a society’s conceptual modes fail it, then willy-nilly it becomes a literary culture. This is probably neither good nor bad, but just the way things become. And we can’t really ask literature or the representatives of a literary culture, in or out of the university, to save society. Literature is not an instrument of social change or an instrument of social reform. It is more a mode of human sensations and impressions, which do not reduce very well to societal rules or forms.


How does one react to the school of resentment? By declaring oneself an aesthete?


Well, I do that now, of course, in furious reaction to their school and to so much other pernicious nonsense that goes on. I would certainly see myself as an aesthete in the sense advocated by Ruskin, indeed to a considerable degree by Emerson, and certainly by the divine Walter and the sublime Oscar. It is a very engaged kind of mode. Literary criticism in the United States increasingly is split between very low level literary journalism and what I increasingly regard as a disaster, which is literary criticism in the academies, particularly in the younger generations. Increasingly scores and scores of graduate students have read the absurd Lacan but have never read Edmund Spenser; or have read a great deal of Foucault or Derrida but scarcely read Shakespeare or Milton. That’s obviously an absurd defeat for literary study. When I was a young man back in the fifties starting out on what was to be my career, I used to proclaim that my chosen profession seemed to consist of secular clergy or clerisy. I was thinking, of course, of the highly Anglo-Catholic New Criticism under the sponsorship or demigodness of T. S. Eliot. But I realized in latish middle age that, no better or worse, I was surrounded by a pride of displaced social workers, a rabblement of lemmings, all rushing down to the sea carrying their subject down to destruction with them. The school of resentment is an extraordinary sort of mélange of latest-model feminists, Lacanians, that whole semiotic cackle, latest-model pseudo-Marxists, so-called New Historicists, who are neither new nor historicist, and third generation deconstructors, who I believe have no relationship whatever to literary values. It’s really a very paltry kind of a phenomenon. But it is pervasive, and it seems to be waxing rather than waning. It is a very rare thing indeed to encounter one critic, academic or otherwise, not just in the English-speaking world, but also in France or Italy, who has an authentic commitment to aesthetic values, who reads for the pleasure of reading, and who values poetry or story as such, above all else. Reading has become a very curious kind of activity. It has become tendentious in the extreme. A sheer deliquescence has taken place because of this obsession with the methods or supposed method. Criticism starts—it has to start—with a real passion for reading. It can come in adolescence, even in your twenties, but you must fall in love with poems. You must fall in love with what we used to call “imaginative literature.” And when you are in love that way, with or without provocation from good teachers, you will pass on to encounter what used to be called the sublime. And as soon as you do this, you pass into the agonistic mode, even if your own nature is anything but agonistic. In the end, the spirit that makes one a fan of a particular athlete or a particular team is different only in degree, not in kind, from the spirit that teaches one to prefer one poet to another, or one novelist to another. That is to say there is some element of competition at every point in one’s experience as a reader. How could there not be? Perhaps you learn this more fully as you get older, but in the end you choose between books, or you choose between poems, the way you choose between people. You can’t become friends with every acquaintance you make, and I would not think that it is any different with what you read.


Do you foresee any change, or improvement, in the critical fashions?


I don’t believe in myths of decline or myths of progress, even as regards to the literary scene. The world does not get to be a better or a worse place; it just gets more senescent. The world gets older, without getting either better or worse and so does literature. But I do think that the drab current phenomenon that passes for literary studies in the university will finally provide its own corrective. That is to say, sooner or later, students and teachers are going to get terribly bored with all the technocratic social work going on now. There will be a return to aesthetic values and desires, or these people will simply do something else with their time. But I find a great deal of hypocrisy in what they’re doing now. It is tiresome to be encountering myths called “The Social Responsibility of the Critic” or “The Political Responsibility of the Critic.” I would rather walk into a bookstore and find a book called “The Aesthetic Responsibilities of the Statesman,” or “The Literary Responsibilities of the Engineer.” Criticism is not a program for social betterment, not an engine for social change. I don’t see how it possibly could be. If you look for the best instance of a socially radical critic, you find a very good one indeed in William Hazlitt. But you will not find that his social activism on the left in any way conditions his aesthetic judgments, or that he tries to make imaginative literature a machine for revolution. You would not find much difference in aesthetic response between Hazlitt and Dr. Samuel Johnson on Milton, though Dr. Johnson is very much on the right politically, and Hazlitt, of course, very much an enthusiast for the French Revolution and for English radicalism. But I can’t find much in the way of a Hazlittian or Johnsonian temperament in life and literature anywhere on the current scene. There are so many tiresomenesses going on. Everyone is so desperately afraid of being called a racist or a sexist that they connive—whether actively or passively—the almost total breakdown of standards that has taken place both in and out of the universities, where writings by blacks or Hispanics or in many cases simply women are concerned.


This movement has helped focus attention on some great novels, though. You’re an admirer, for example, of Ralph Ellison’s Invisible Man.


Oh, but that is a very, very rare exception. What else is there like Invisible Man? Zora Neale Hurston’s Their Eyes Were Watching God has a kind of superior intensity and firm control. It’s a very fine book indeed. It surprised and delighted me when I first read it and it has sustained several rereadings since. But that and Invisible Man are the only full scale works of fiction I have read by American blacks in this century that have survival possibilities at all. Alice Walker is an extremely inadequate writer, and I think that is giving her the best of it. A book like The Color Purple is of no aesthetic interest or value whatsoever, yet it is exalted and taught in the academies. It clearly is a time in which social and cultural guilt has taken over.


I know you find this to be true of feminist criticism.


I’m very fond of feminist critics, some of whom are my close friends, but it is widely known I’m not terribly fond of feminist criticism. The true test is to find work, whether in the past or present, by women writers that we had undervalued, and thus bring it to our attention and teach us to study it more closely or more usefully. By that test they have failed, because they have added not one to the canon. The women writers who mattered—Jane Austen, George Eliot, Emily Dickinson, Edith Wharton, Willa Cather, and others who have always mattered on aesthetic grounds—still matter. I do not appreciate Elizabeth Bishop or May Swenson any more or less than I would have appreciated them if we had no feminist literary criticism at all. And I stare at what is presented to me as feminist literary criticism and I shake my head. I regard it at best as being well-intentioned. I do not regard it as being literary criticism.


Can it be valued as a form of social or political literary criticism?


I’m not concerned with political or social criticism. If people wish to practice it, that is entirely their business. It is not mine, heavens! If it does not help me to read a work of aesthetic value then I’m not going to be interested in it at all. I do not for a moment yield to the notion that any social, racial, ethnic, or “male” interest could determine my aesthetic choices. I have a lifetime of experience, learning, and insight that tells me this.