Icarus and the Myth of Deconstruction
In all three texts, it is the act of analysis which seems to occupy the center of the discursive stage, and the act of analysis of the act of analysis which in some way disrupts that centrality. In the resulting asymmetrical, abyssal structure, no analysis -- including this one -- can intervene without transforming and repeating other elements in the sequence, which is not a stable sequence.
Barbara Johnson
"The Frame of Reference"
The Critical Difference
1. Introduction
Among its detractors, literary theory has a reputation for sinful ignorance of both literature and the outside world; literary critics either overemphasize the word at the expense of context (as in formalistic criticisms) or overemphasize context at the expense of the word (as in political and historical criticisms). However, deconstruction holds a particularly tenuous position among literary theories as a school that apparently commits both sins; while formalistically focusing on the words on the page, deconstruction subjects those words to unnatural abuse. Thus, deconstruction seems locked in the ivory tower, in the company of resentful New-Critical neighbors.
Such charges have received insufficient response from deconstruction's top theorists who, though they define and redefine the basic tenets of their approach, fail to justify such an approach in the world. They have explained their purpose, but not their motivation. With this desperate need in mind, then, embarking on any new piece of deconstruction poses a twofold demand: to not only seek to unfold new facets of a text (or texts) through a deconstructive lens, but to aim that lens outside of literature and show its implications in society, away from any ivory tower.
Ovid, Pieter Brueghel and W. H. Auden have (inadvertently) created a lineage convenient to these demands. In Ovid's myth "Concerning the Fall of Icarus" from Metamorphoses[i], he created a character that has become an icon, several millennia later. Pieter Brueghel adopted the icon in the sixteenth century for his painting Landscape with the Fall of Icarus, which then received famous treatment in the twentieth century by W. H. Auden in his poem "Musée Des Beaux Arts." These three works provide a beautiful, laboratory-quality arena in which to apply various deconstructive ideas: Jacques Derrida's theories of translation and the "dangerous supplement" and Roland Barthes' conception of the myth as language. However, such an inheritance necessarily extends to include the critical work that draws it together.
...between the present and the past. Defining symbols, customs, and allegations of the past, both real and perceived, provoke a human battle between rival notions of an ideal present. Literary deconstruction approaches a text in much the same manner, confronting and dismantling fixed signs, traditions, and assertions. Yet like war, a deconstructive reading does not provide a final answer or the ultimate truth.
From sunrise to sunset, day after day, war demolishes men, cities, and hope. War has an effect on soldiers like nothing else, and sticks with them for life. The damage to a generation of men on both sides of the war was inestimable. Both the novel All Quiet on the Western Front by Erich Maria Remarque, and the poem “I Have a Rendezvous with Death,” by Alan Seeger, demonstrate the theme of a lost generation of men, mentally and physically, in war through diction, repetition, and personification.
Roald Barthes’s 1967 critical essay “The Death of the Author” addresses the influence of the author in reading and in analyzing his or her writing, the power of the reader, and the option to ignore the work’s background and focus solely on the work. When critically looking at writing, the author is forced to take sole responsibility for the work. Whether the audience loves or hates, whether critics think it is genius or failure. With this idea the creator’s work has a direct correlation to the creator himself or herself, which according to Barthes seems to take away from the text. In other words, the information not stated within the work defines the work. The historical and biographical elements culminate into a limitation of interpreting the text. Barthes goes on to discuss the text itself appearing as derivative, saying that all texts from a certain era will be read the same due to the cultivation of a culture. The direct intent of the author may be muddled due to the translation from author to text to reader, with the text becoming more of a dictionary than anything else. This point ultimately leads to Barthes’s main point: the reader holds more responsibility to the text than does the author. The complexity of different experiences that come from the author into the text is flattened when it is read. The reader comes blindly and has no personal connection to the text. So much information is condensed and made inaccessible to the viewer. Barthes makes the point that a work may begin with the author, but its last stop is with the reader.
The background of Derrida’s philosophy on deconstruction is that some people think the structure of the philosophy is perfect and has no space to develop. Some scholars consider that the philosophy reached its limitation and was dying. ‘人们谈的最多的是哲学的局限，有时甚至是哲学的“终结”和“死亡”’（2）Derrida, Jacques Écriture et la différence. Chinese 書寫與差異 = L'écriture et la difference / 雅克.德里達著 ; 張寧譯 北京市 : 生活.讀書.新知三聯書店, 2001
Parker, Robert Dale. How to Interpret Literature: Critical Theory for Literary and Cultural Studies. New York: Oxford, 2011. Print.
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