December 13, 2024 - English Studies

“Corinna’s Going A-Maying” by Robert Herrick: A Critical Analysis

“Corinna’s Going A-Maying” by Robert Herrick, first appeared in 1648 as part of his collection Hesperides, celebrates the rejuvenation and vitality of springtime, urging the titular Corinna to embrace the joys of May Day festivities rather than remaining indoors.

Introduction: “Corinna’s Going A-Maying” by Robert Herrick

“Corinna’s Going A-Maying” by Robert Herrick, first appeared in 1648 as part of his collection Hesperides, celebrates the rejuvenation and vitality of springtime, urging the titular Corinna to embrace the joys of May Day festivities rather than remaining indoors. With its vivid imagery, celebratory tone, and themes of carpe diem, the poem encapsulates Herrick’s characteristic blend of sensual pleasure and moral undertones. Its enduring popularity as a textbook poem stems from its accessibility, the universality of its themes, and its representation of 17th-century English traditions. Furthermore, the poem’s rhythmic structure and lyrical beauty make it an ideal example for teaching poetic form and literary devices such as imagery, metaphor, and personification.

Text: “Corinna’s Going A-Maying” by Robert Herrick

Get up, get up for shame, the Blooming Morne

Upon her wings presents the god unshorne.

See how Aurora throwes her faire

Fresh-quilted colours through the aire:

Get up, sweet-Slug-a-bed, and see

The Dew-bespangling Herbe and Tree.

Each Flower has wept, and bow’d toward the East,

Above an houre since; yet you not drest,

Nay! not so much as out of bed?

When all the Birds have Mattens seyd,

And sung their thankful Hymnes: ’tis sin,

Nay, profanation to keep in,

When as a thousand Virgins on this day,

Spring, sooner than the Lark, to fetch in May.

Rise; and put on your Foliage, and be seene

To come forth, like the Spring-time, fresh and greene;

And sweet as Flora. Take no care

For Jewels for your Gowne, or Haire:

Feare not; the leaves will strew

Gemms in abundance upon you:

Besides, the childhood of the Day has kept,

Against you come, some Orient Pearls unwept:

Come, and receive them while the light

Hangs on the Dew-locks of the night:

And Titan on the Eastern hill

Retires himselfe, or else stands still

Till you come forth. Wash, dresse, be briefe in praying:

Few Beads are best, when once we goe a Maying.

Come, my Corinna, come; and comming, marke

How each field turns a street; each street a Parke

Made green, and trimm’d with trees: see how

Devotion gives each House a Bough,

Or Branch: Each Porch, each doore, ere this,

An Arke a Tabernacle is

Made up of white-thorn neatly enterwove;

As if here were those cooler shades of love.

Can such delights be in the street,

And open fields, and we not see’t?

Come, we’ll abroad; and let’s obay

The Proclamation made for May:

And sin no more, as we have done, by staying;

But my Corinna, come, let’s goe a Maying.

There’s not a budding Boy, or Girle, this day,

But is got up, and gone to bring in May.

A deale of Youth, ere this, is come

Back, and with White-thorn laden home.

Some have dispatcht their Cakes and Creame,

Before that we have left to dreame:

And some have wept, and woo’d, and plighted Troth,

And chose their Priest, ere we can cast off sloth:

Many a green-gown has been given;

Many a kisse, both odde and even:

Many a glance too has been sent

From out the eye, Loves Firmament:

Many a jest told of the Keyes betraying

This night, and Locks pickt, yet w’are not a Maying.

Come, let us goe, while we are in our prime;

And take the harmlesse follie of the time.

We shall grow old apace, and die

Before we know our liberty.

Our life is short; and our dayes run

As fast away as do’s the Sunne:

And as a vapour, or a drop of raine

Once lost, can ne’r be found againe:

So when or you or I are made

A fable, song, or fleeting shade;

All love, all liking, all delight

Lies drown’d with us in endlesse night.

Then while time serves, and we are but decaying;

Come, my Corinna, come, let’s goe a Maying.

Annotations: “Corinna’s Going A-Maying” by Robert Herrick

Lines	Annotation
Get up, get up for shame, the Blooming Morne / Upon her wings presents the god unshorne.	A call to wake up early, as the morning (personified as a blooming goddess) brings the sun (god unshorn, symbolizing Apollo with flowing hair).
See how Aurora throwes her faire / Fresh-quilted colours through the aire:	Aurora (the dawn) paints the sky with vibrant colors, emphasizing the beauty of the morning.
Get up, sweet-Slug-a-bed, and see / The Dew-bespangling Herbe and Tree.	The speaker chides Corinna for sleeping in, urging her to observe how dew adorns the plants like jewels.
Each Flower has wept, and bow’d toward the East, / Above an houre since; yet you not drest,	Flowers, personified as mourning or bowing with dew, have been active while Corinna is still unprepared.
Nay! not so much as out of bed? / When all the Birds have Mattens seyd,	A humorous reproach that Corinna is still in bed while birds have sung their morning prayers (matins).
And sung their thankful Hymnes: ’tis sin, / Nay, profanation to keep in,	Staying indoors is portrayed as sinful and disrespectful to nature’s celebratory spirit.
When as a thousand Virgins on this day, / Spring, sooner than the Lark, to fetch in May.	The reference to May Day traditions where young women rise early to gather flowers, highlighting Corinna’s tardiness.
Rise; and put on your Foliage, and be seene / To come forth, like the Spring-time, fresh and greene;	A request for Corinna to dress festively, adorned with nature, embodying the vitality of spring.
And sweet as Flora. Take no care / For Jewels for your Gowne, or Haire:	Corinna is compared to Flora, the Roman goddess of flowers, urged to rely on natural beauty rather than artificial adornments.
Feare not; the leaves will strew / Gemms in abundance upon you:	Nature will provide decorations, with leaves metaphorically described as scattering gems.
Besides, the childhood of the Day has kept, / Against you come, some Orient Pearls unwept:	Early morning (the “childhood” of the day) offers dew, likened to oriental pearls, as a gift for Corinna.
Come, and receive them while the light / Hangs on the Dew-locks of the night:	Encourages seizing the beauty of the morning before the dew evaporates with the full rise of the sun.
And Titan on the Eastern hill / Retires himselfe, or else stands still	Titan (the sun) waits on the eastern horizon, seemingly pausing to welcome Corinna’s arrival.
Till you come forth. Wash, dresse, be briefe in praying: / Few Beads are best, when once we goe a Maying.	Time is fleeting; minimal prayers (“few beads”) are advised so they can promptly participate in May Day celebrations.
Come, my Corinna, come; and comming, marke / How each field turns a street; each street a Parke	Describes the festive transformation of the environment, where streets resemble parks and fields are lined with activity.
Made green, and trimm’d with trees: see how / Devotion gives each House a Bough,	Houses are decorated with greenery, symbolizing the community’s shared joy and reverence for nature.
Or Branch: Each Porch, each doore, ere this, / An Arke a Tabernacle is	Houses are likened to arks or tabernacles, sacred spaces adorned with foliage to honor the season.
Made up of white-thorn neatly enterwove; / As if here were those cooler shades of love.	White-thorn branches signify love and protection, intricately woven to create a tranquil, loving atmosphere.
Can such delights be in the street, / And open fields, and we not see’t?	The speaker marvels at the abundance of joy and beauty outdoors, questioning how they could stay inside.
Come, we’ll abroad; and let’s obay / The Proclamation made for May:	An invitation to join the community in obeying the symbolic call of nature and tradition to celebrate May Day.
And sin no more, as we have done, by staying; / But my Corinna, come, let’s goe a Maying.	Staying indoors is framed as neglectful; the speaker implores Corinna to join the festivities.
There’s not a budding Boy, or Girle, this day, / But is got up, and gone to bring in May.	Even children enthusiastically participate in gathering greenery and celebrating May Day, emphasizing Corinna’s tardiness.
A deale of Youth, ere this, is come / Back, and with White-thorn laden home.	Youthful participants have already returned with white-thorn branches, underscoring the active community spirit.
Some have dispatcht their Cakes and Creame, / Before that we have left to dreame:	Others have enjoyed traditional May Day foods while Corinna has wasted time sleeping.
And some have wept, and woo’d, and plighted Troth, / And chose their Priest, ere we can cast off sloth:	Romantic and social commitments have been made by others while Corinna lags behind.
Many a green-gown has been given; / Many a kisse, both odde and even:	A playful reference to lovers’ trysts (“green-gown” symbolizing grass-stained clothing) and exchanges of kisses.
Many a glance too has been sent / From out the eye, Loves Firmament:	Romantic glances are likened to celestial movements, emphasizing love and connection during May Day.
Come, let us goe, while we are in our prime; / And take the harmlesse follie of the time.	Urges seizing the opportunity to enjoy youthful pleasures and harmless revelry before time passes.
We shall grow old apace, and die / Before we know our liberty.	Reflects on the brevity of life, advocating for embracing freedom and joy while still young.
Our life is short; and our dayes run / As fast away as do’s the Sunne:	Life’s fleeting nature is compared to the sun’s swift journey across the sky.
And as a vapour, or a drop of raine / Once lost, can ne’r be found againe:	Highlights the irretrievability of wasted time, using vivid metaphors of ephemeral rain or vapor.
So when or you or I are made / A fable, song, or fleeting shade;	Reflects on mortality and the inevitability of becoming mere memories or stories after death.
All love, all liking, all delight / Lies drown’d with us in endlesse night.	Love and joy perish with death, reinforcing the urgency of living fully while alive.
Then while time serves, and we are but decaying; / Come, my Corinna, come, let’s goe a Maying.	Concludes with a carpe diem exhortation to seize the day and enjoy the fleeting pleasures of life before it fades.

Literary And Poetic Devices: “Corinna’s Going A-Maying” by Robert Herrick

Device	Example	Explanation
Alliteration	“Few Beads are best, when once we goe a Maying”	Repetition of the consonant “b” sound to create a rhythmic and musical quality.
Allusion	“Titan on the Eastern hill”	References Titan, a figure from Greek mythology symbolizing the sun, to evoke grandeur and the passage of time.
Anaphora	“Come, my Corinna, come”	Repetition of “Come” at the beginning of successive lines emphasizes urgency and invitation.
Apostrophe	“Come, my Corinna, come”	Directly addressing Corinna, even though she is not actively responding, creates a conversational tone.
Assonance	“Our life is short; and our dayes run”	Repetition of the vowel sound “a” adds to the poem’s musicality.
Carpe Diem	“Then while time serves, and we are but decaying”	Encourages seizing the day and enjoying life’s fleeting pleasures, central to the poem’s theme.
Couplet	“Our life is short; and our dayes run / As fast away as do’s the Sunne”	Pair of rhymed lines that conclude a thought, reinforcing the message about the brevity of life.
Enjambment	“Wash, dresse, be briefe in praying: / Few Beads are best, when once we goe a Maying.”	The thought spills over multiple lines, creating a sense of urgency and continuity.
Ephemeral Imagery	“And as a vapour, or a drop of raine / Once lost, can ne’r be found againe”	Uses transient natural imagery to highlight the fleeting nature of life and time.
Hyperbole	“A thousand Virgins on this day, / Spring, sooner than the Lark”	Exaggeration to emphasize the enthusiasm and energy of May Day celebrations.
Imagery	“The Dew-bespangling Herbe and Tree”	Vivid description appeals to the senses, painting a picture of a fresh, dew-covered morning.
Metaphor	“Love’s Firmament”	The sky is metaphorically described as “Love’s Firmament,” linking celestial imagery with romance.
Personification	“Each Flower has wept, and bow’d toward the East”	Flowers are given human traits of weeping and bowing, adding emotional resonance and vitality to nature.
Polysyndeton	“Many a green-gown has been given; / Many a kisse, both odde and even”	Use of repeated conjunctions like “and” to emphasize the abundance of romantic exchanges and festivities.
Rhyme	“Can such delights be in the street, / And open fields, and we not see’t?”	Use of end rhyme creates a melodious quality and emphasizes key ideas.
Symbolism	“White-thorn neatly enterwove”	The white-thorn symbolizes love and purity, central to May Day traditions.
Synesthesia	“The Dew-bespangling Herbe and Tree”	Combines visual and tactile imagery to create a multisensory experience.
Tone	“Come, my Corinna, come, let’s goe a Maying.”	The tone is joyful, celebratory, and urgent, emphasizing seizing life’s pleasures.
Transience Motif	“Our life is short; and our dayes run / As fast away as do’s the Sunne”	Recurring theme of life’s fleeting nature highlights the importance of living fully in the present.
Vivid Description	“Aurora throwes her faire / Fresh-quilted colours through the aire”	Rich and detailed imagery brings the scene of dawn to life, enhancing the poem’s visual appeal.

Themes: “Corinna’s Going A-Maying” by Robert Herrick

Carpe Diem (Seize the Day): The poem emphasizes the fleeting nature of time and the importance of embracing life’s pleasures while one can. Herrick repeatedly urges Corinna to rise and partake in the May Day celebrations, warning against wasting precious moments. For instance, he writes, “Our life is short; and our dayes run / As fast away as do’s the Sunne,” underscoring the inevitability of aging and mortality. This theme aligns with the broader carpe diem tradition in literature, where the ephemeral nature of life is a call to action to seize opportunities for joy and fulfillment.

Harmony with Nature: Herrick glorifies the connection between humanity and the natural world, portraying May Day as a celebration of renewal and unity with nature. He describes how “Aurora throwes her faire / Fresh-quilted colours through the aire” and how dew adorns the trees and flowers like jewels. The imagery of foliage, flowers, and the morning dew suggests that participating in these natural festivities is not just joyful but also a way to honor the rhythm and beauty of the earth.
Community and Festivity: The poem highlights the collective spirit of May Day, where the entire community comes together to celebrate. Herrick describes how “Each field turns a street; each street a Parke / Made green, and trimm’d with trees,” and how every home is adorned with boughs and branches. These festive decorations and shared rituals foster a sense of communal joy, emphasizing the importance of togetherness and shared traditions in marking seasonal renewal.
Love and Romance: May Day is portrayed as a time of youthful love and courtship, with the poem filled with references to romantic and flirtatious activities. Herrick notes how “Many a kisse, both odde and even” and “Many a glance…From out the eye, Loves Firmament” are exchanged, highlighting the playful, romantic energy of the day. The imagery of young lovers making promises and enjoying the season symbolizes the rejuvenation of emotions and relationships that align with the vitality of spring.

Literary Theories and “Corinna’s Going A-Maying” by Robert Herrick

Literary Theory	Application to the Poem	References from the Poem
Ecocriticism	This theory examines the relationship between literature and the natural environment. Herrick’s celebration of nature in May Day festivities reflects humanity’s harmony with the natural world.	“The Dew-bespangling Herbe and Tree” and “Aurora throwes her faire / Fresh-quilted colours through the aire” highlight nature’s beauty and vitality.
New Historicism	This theory explores how the text reflects and is shaped by the cultural and historical context of its time. The poem captures the 17th-century English traditions of May Day celebrations.	References to “Devotion gives each House a Bough” and “An Arke a Tabernacle is” allude to the blending of pagan and Christian traditions.
Feminist Theory	Feminist theory can be applied to explore the portrayal of gender roles, particularly the expectations placed on women like Corinna to participate in public festivities.	The imperative “Rise; and put on your Foliage, and be seene” reflects societal pressures on women to be visible and partake in celebrations.

Critical Questions about “Corinna’s Going A-Maying” by Robert Herrick

1. How does Herrick use imagery to emphasize the theme of Carpe Diem?

Herrick employs rich and vivid imagery to reinforce the urgency of seizing the day. For example, the description of “Aurora throwes her faire / Fresh-quilted colours through the aire” creates a lively depiction of dawn, symbolizing new opportunities that must not be missed. Similarly, the metaphor of dew as “Orient Pearls” emphasizes the transient beauty of the morning, which fades as the sun rises. These images serve as reminders of life’s fleeting nature and the importance of embracing joy before it disappears, directly linking to the carpe diem theme.

2. What role does nature play in shaping the tone and message of the poem?

Nature is central to the poem, providing both a celebratory tone and a framework for its message about renewal and unity. Herrick describes the morning as “The Dew-bespangling Herbe and Tree,” portraying nature as a source of beauty and vitality. By aligning human celebrations with natural phenomena, such as dawn and May Day blooms, the poet conveys an overarching harmony between humanity and the natural world. This connection reinforces the poem’s invitation to partake in the seasonal festivities as a form of honoring life’s cycles.

3. In what ways does the poem reflect 17th-century societal and cultural norms?

The poem reflects the cultural and religious blending of 17th-century England, where pagan May Day rituals coexisted with Christian influences. Herrick’s line, “Each Porch, each doore, ere this, / An Arke a Tabernacle is,” illustrates how homes were decorated with greenery, merging Christian reverence with nature-based celebrations. Furthermore, the poem’s emphasis on communal participation and the expectation for women, like Corinna, to dress and partake in these traditions reveals gender roles and social expectations of the era.

4. How does Herrick’s treatment of time enhance the poem’s themes?

Herrick presents time as fleeting and precious, emphasizing its relentless passage through metaphors like “Our dayes run / As fast away as do’s the Sunne.” By comparing life to “a vapour, or a drop of raine / Once lost, can ne’r be found againe,” he reinforces the ephemerality of existence. This treatment of time amplifies the urgency to live fully and joyfully in the moment, supporting the poem’s carpe diem theme. The recurring reminders of time’s passage lend the poem both a celebratory and melancholic undertone.

Literary Works Similar to “Corinna’s Going A-Maying” by Robert Herrick

“To the Virgins, to Make Much of Time” by Robert Herrick
Both poems emphasize the carpe diem theme, urging the reader to seize fleeting moments of joy and beauty before they fade.

“The Passionate Shepherd to His Love” by Christopher Marlowe
This poem shares Herrick’s pastoral imagery and celebratory tone, inviting the beloved to embrace the pleasures of nature.
“Song: To Celia” by Ben Jonson
Similar in its lyrical style and focus on sensual enjoyment, this poem celebrates the immediate pleasures of life and love.
“L’Allegro” by John Milton
Milton’s poem, like Herrick’s, revels in the delights of rural festivities and the vibrant beauty of the natural world.

“The Nymph’s Reply to the Shepherd” by Sir Walter Raleigh
Although a more skeptical response to the pastoral ideal, it explores similar themes of nature, love, and the transient nature of life’s pleasures.

Representative Quotations of “Corinna’s Going A-Maying” by Robert Herrick

Quotation	Context	Theoretical Perspective
“Get up, get up for shame, the Blooming Morne / Upon her wings presents the god unshorne.”	The speaker implores Corinna to awaken and witness the sunrise, symbolizing opportunity and renewal.	Ecocriticism: Highlights the harmony between human activity and natural rhythms; emphasizes the beauty and vitality of the natural world.
“See how Aurora throwes her faire / Fresh-quilted colours through the aire.”	Describes the dawn painting the sky with vibrant colors, symbolizing the joy and freshness of a new day.	Imagery Analysis: Uses visual imagery to convey the carpe diem theme and the renewal associated with morning.
“The Dew-bespangling Herbe and Tree.”	Morning dew is described as adorning plants like sparkling jewels, emphasizing nature’s ephemeral beauty.	Aestheticism: Celebrates the transient beauty of nature through detailed and sensory-rich descriptions.
“When all the Birds have Mattens seyd, / And sung their thankful Hymnes.”	Birds are portrayed as offering morning prayers, blending natural imagery with spiritual symbolism.	New Historicism: Reflects the blend of pagan and Christian rituals during the 17th century, where natural elements are imbued with spiritual significance.
“Few Beads are best, when once we goe a Maying.”	Suggests brevity in prayer to prioritize participation in May Day festivities.	Feminist Theory: Highlights societal expectations for women like Corinna to participate actively in public rituals, placing external demands on their behavior.
“Each field turns a street; each street a Parke / Made green, and trimm’d with trees.”	Describes the festive transformation of spaces into celebratory areas adorned with greenery.	Cultural Criticism: Reflects the communal and celebratory spirit of 17th-century May Day traditions and the human need for shared seasonal rituals.
“An Arke a Tabernacle is / Made up of white-thorn neatly enterwove.”	Houses are likened to sacred spaces adorned with white-thorn branches, symbolizing love and devotion.	Symbolism Analysis: White-thorn as a symbol of purity and sacredness emphasizes the union of human festivities with natural and spiritual elements.
“Our life is short; and our dayes run / As fast away as do’s the Sunne.”	The poet reflects on the fleeting nature of time, comparing life’s brevity to the sun’s swift journey across the sky.	Carpe Diem: Advocates living fully in the present to counteract the inevitability of time’s passage.
“And as a vapour, or a drop of raine / Once lost, can ne’r be found againe.”	Evokes the ephemerality of life through metaphors of vapor and rain, which once gone, cannot return.	Metaphor Analysis: Uses natural elements to underscore the transient nature of existence and the urgency of seizing the moment.
“Then while time serves, and we are but decaying; / Come, my Corinna, come, let’s goe a Maying.”	A concluding call to action, urging Corinna to embrace life’s fleeting joys before they vanish.	Existentialism: Explores human awareness of mortality and the need to find meaning through immediate action and celebration.

“Astrophil and Stella 71” by Sir Philip Sidney: A Critical Analysis

“Astrophil and Stella 71” by Sir Philip Sidney first appeared in Astrophil and Stella, a sonnet sequence published posthumously in 1591.

Introduction: “Astrophil and Stella 71” by Sir Philip Sidney

“Astrophil and Stella 71” by Sir Philip Sidney first appeared in Astrophil and Stella, a sonnet sequence published posthumously in 1591, considered one of the earliest and most influential works in the English Petrarchan tradition. The sonnet explores the tension between physical desire and virtuous love, portraying Stella as an embodiment of idealized beauty and virtue. Sidney uses metaphors such as the “fairest book of nature” and “inward sun” to illustrate Stella’s physical and moral excellence, suggesting that her beauty inspires not only romantic love but also moral improvement in others. The sonnet’s popularity stems from its lyrical eloquence, its philosophical depth in addressing the conflict between reason and desire, and its intricate interplay of Renaissance humanism and romantic idealism. Sidney’s blending of personal emotion with broader ethical considerations makes it a timeless piece of poetic introspection.

Text: “Astrophil and Stella 71” by Sir Philip Sidney

Who will in fairest book of nature know

How virtue may best lodg’d in beauty be,

Let him but learn of love to read in thee,

Stella, those fair lines which true goodness show.

There shall he find all vices’ overthrow,

Not by rude force, but sweetest sovereignty

Of reason, from whose light those night-birds fly;

That inward sun in thine eyes shineth so.

And, not content to be perfection’s heir

Thyself, dost strive all minds that way to move,

Who mark in thee what is in thee most fair.

So while thy beauty draws thy heart to love,

As fast thy virtue bends that love to good:

But “Ah,” Desire still cries, “Give me some food!”

Annotations: “Astrophil and Stella 71” by Sir Philip Sidney

Line	Annotation
Who will in fairest book of nature know	The poem begins with a metaphor comparing Stella to the “fairest book of nature,” suggesting that her physical beauty reveals moral and natural truths, as if written by nature.
How virtue may best lodg’d in beauty be,	This line discusses the harmonious coexistence of virtue and beauty in Stella, implying that her beauty is an outward manifestation of her inner moral excellence.
Let him but learn of love to read in thee,	The speaker invites others to study Stella through the lens of love, proposing that understanding love provides insight into virtue and beauty as seen in her.
Stella, those fair lines which true goodness show.	Stella’s physical features (“fair lines”) are seen as a reflection of her moral goodness, reinforcing the connection between outward beauty and inner virtue.
There shall he find all vices’ overthrow,	The speaker claims that Stella’s presence and influence defeat all forms of vice, not through violence but by the power of her moral character.
Not by rude force, but sweetest sovereignty	The “sweetest sovereignty” refers to the gentle and persuasive power of reason and virtue, which contrasts with the crude and aggressive methods typically associated with force.
Of reason, from whose light those night-birds fly;	Reason is personified as a source of light that drives away darkness and ignorance (symbolized by “night-birds”), emphasizing the enlightening influence of virtue.
That inward sun in thine eyes shineth so.	Stella’s eyes are described as an “inward sun,” symbolizing their ability to illuminate and inspire virtue in others while also reflecting her inner moral radiance.
And, not content to be perfection’s heir	Stella is depicted as striving for more than just personal perfection; she actively seeks to inspire and improve others around her.
Thyself, dost strive all minds that way to move,	This line emphasizes Stella’s influence on others, encouraging them to pursue virtue and moral goodness, guided by her example.
Who mark in thee what is in thee most fair.	Observers of Stella recognize that her greatest qualities are not just her beauty but the virtue that underpins it, solidifying the connection between physical and moral beauty.
So while thy beauty draws thy heart to love,	The speaker acknowledges that Stella’s beauty naturally inspires love, a universal human response to physical attractiveness.
As fast thy virtue bends that love to good:	Stella’s virtue redirects the physical attraction she inspires toward moral and virtuous love, elevating desire to something noble.
But “Ah,” Desire still cries, “Give me some food!”	The concluding line introduces the speaker’s internal struggle as Desire laments its unmet cravings, representing the tension between physical longing and the pursuit of virtue.

Literary And Poetic Devices: “Astrophil and Stella 71” by Sir Philip Sidney

Device	Example	Explanation
Alliteration	“Who will in fairest book of nature know How virtue may best lodg’d in beauty be,”	The repetition of the initial “w” and “b” sounds create a musical quality, emphasizing the beauty described.
Allusion	“fairest book of nature”	References the concept of nature as a book, a Renaissance idea that nature reveals divine or moral truths.
Antithesis	“Not by rude force, but sweetest sovereignty”	Contrasts harsh force with gentle sovereignty to emphasize the superior power of reason and virtue.
Apostrophe	“Desire still cries, ‘Give me some food!'”	Personifies and directly addresses Desire, giving it a voice and emotional depth.
Assonance	“Ah, Desire still cries, ‘Give me some food!'”	The repetition of vowel sounds (“Ah,” “Desire,” “cries”) adds a plaintive, melodic tone to the conclusion.
Conceit	“That inward sun in thine eyes shineth so”	Compares Stella’s eyes to an “inward sun,” a metaphor that illustrates her illuminating and inspiring virtue.
End-Stopped Line	“Let him but learn of love to read in thee,”	The line ends with a natural pause, reinforcing the idea that Stella is a subject of study and admiration.
Enjambment	“Who will in fairest book of nature know / How virtue may best lodg’d in beauty be”	The sentence flows across lines, mirroring the fluidity of thought and admiration for Stella.
Epiphora	“in thee, / Stella, those fair lines which true goodness show.”	The repetition of “in thee” emphasizes Stella as the focal point of virtue and beauty.
Hyperbole	“There shall he find all vices’ overthrow”	Exaggerates Stella’s influence, claiming she can overcome all vices, to highlight her moral perfection.
Imagery	“That inward sun in thine eyes shineth so”	Creates a vivid image of Stella’s eyes as a source of light and inspiration.
Irony	“As fast thy virtue bends that love to good”	The speaker admires Stella’s ability to inspire virtue while Desire ironically undermines this ideal.
Metaphor	“fairest book of nature”	Compares Stella to a book that reveals the secrets of nature, blending physical and moral beauty.
Paradox	“Thy beauty draws thy heart to love, / As fast thy virtue bends that love to good”	Contrasts physical attraction with moral elevation, presenting love as both a temptation and a pathway to virtue.
Personification	“Desire still cries, ‘Give me some food!'”	Gives human characteristics to Desire, portraying it as an active and needy force.
Polyptoton	“Who mark in thee what is in thee most fair”	Repeats the word “thee” to emphasize Stella as the source of virtue and beauty.
Repetition	“in thee”	The repeated phrase focuses attention on Stella as the embodiment of virtue and beauty.
Rhyme Scheme	ABBA ABBA CDCD EE	The Petrarchan sonnet structure emphasizes balance and resolution, dividing the poem into problem (octave) and solution (sestet).
Symbolism	“That inward sun in thine eyes shineth so”	The “inward sun” symbolizes moral enlightenment and Stella’s virtuous character.
Volta	“And, not content to be perfection’s heir / Thyself, dost strive”	Marks a shift in focus from Stella’s inherent qualities to her active influence on others, a key turn in the sonnet’s argument.

Themes: “Astrophil and Stella 71” by Sir Philip Sidney

1. Virtue and Beauty as Complementary Ideals

In “Astrophil and Stella 71,” Sidney explores the Renaissance ideal of the harmonious coexistence of virtue and beauty. Stella is portrayed as the “fairest book of nature,” a metaphor that suggests her beauty is not merely physical but also a reflection of her inner moral excellence. The poem asserts that true beauty is inseparable from virtue, as seen in the line, “How virtue may best lodg’d in beauty be.” This unity elevates Stella’s character, presenting her as an ideal that transcends superficial attraction. By connecting Stella’s beauty to “true goodness” and describing it as the “inward sun” that illuminates others, Sidney reinforces the idea that outward beauty has its fullest expression when paired with inner moral qualities.

2. The Power of Reason and Moral Influence

Reason and moral enlightenment are central themes in the poem, represented through Stella’s ability to inspire virtue in others. Sidney contrasts the “sweetest sovereignty” of reason with “rude force,” illustrating the idea that true moral power lies in persuasion and illumination rather than coercion. This theme is vividly portrayed in the line, “Of reason, from whose light those night-birds fly,” where reason is depicted as a light that dispels darkness and ignorance. Stella’s influence extends beyond herself, as the speaker acknowledges her active role in guiding “all minds that way to move.” This suggests that Stella’s reason and virtue serve not only as personal qualities but as transformative forces for others.

3. The Conflict Between Desire and Virtue

The sonnet also addresses the tension between physical desire and virtuous love, a central conflict in the speaker’s emotional journey. While Stella’s beauty naturally “draws thy heart to love,” her virtue “bends that love to good,” elevating the speaker’s feelings from mere physical attraction to a higher, moral form of love. However, this idealized view of love is undercut by the voice of Desire in the final line, which laments, “Ah, Desire still cries, ‘Give me some food!'” This plea represents the lingering pull of physical longing, highlighting the struggle to reconcile the demands of the body with the aspirations of the soul. The juxtaposition of these elements reflects a deeply human conflict that resonates across time.

4. The Role of Love as a Moral Teacher

Love is presented as a means of moral and intellectual growth, a theme that reflects the Petrarchan tradition. The speaker urges others to “learn of love to read in thee,” suggesting that love, when directed at a virtuous and beautiful figure like Stella, can become a source of enlightenment. Stella’s “fair lines” are depicted as a text that reveals “true goodness,” making her a living lesson in virtue. This perspective elevates love from a mere emotion to an educational and transformative experience, rooted in admiration for moral beauty. By presenting love as a force that “bends… love to good,” Sidney implies that it has the potential to refine character and inspire virtuous action, making it a powerful and uplifting theme in the poem.

Literary Theories and “Astrophil and Stella 71” by Sir Philip Sidney

Literary Theory	Application to “Astrophil and Stella 71”	References from the Poem
Renaissance Humanism	Renaissance humanism emphasizes the potential for moral and intellectual growth through the study of beauty, virtue, and reason. Sidney reflects this in his depiction of Stella as an ideal figure whose beauty inspires moral improvement and enlightenment.	“Let him but learn of love to read in thee” and “Of reason, from whose light those night-birds fly.”
Feminist Literary Criticism	This theory can be applied to analyze the representation of Stella, exploring her role as an object of male admiration and as an agent of moral influence. The tension between her passive depiction as “perfection’s heir” and her active role in inspiring virtue raises questions about gender dynamics.	“Thyself, dost strive all minds that way to move” and “As fast thy virtue bends that love to good.”
Psychoanalytic Theory	This theory delves into the internal conflict within the speaker, who struggles between the id (Desire’s physical longing) and the superego (Stella’s virtue). The final line reveals an unresolved tension, providing insight into the speaker’s psyche.	“Ah, Desire still cries, ‘Give me some food!'” and “So while thy beauty draws thy heart to love, / As fast thy virtue bends that love to good.”

Critical Questions about “Astrophil and Stella 71” by Sir Philip Sidney

1. How does Sidney portray the relationship between virtue and beauty in the poem?

In “Astrophil and Stella 71,” Sidney presents virtue and beauty as inseparable qualities that coexist in Stella. Her beauty, described as the “fairest book of nature,” is not merely physical but also a reflection of her moral goodness. The speaker emphasizes that Stella’s beauty embodies “true goodness” and serves as an ideal for others to follow. This unity elevates her character, making her a symbol of both physical attraction and moral enlightenment. The metaphor of the “inward sun” in her eyes further reinforces the idea that her beauty illuminates and inspires virtue in others. Sidney’s portrayal aligns with Renaissance ideals, where outward beauty was believed to mirror inner moral perfection.

2. What role does reason play in the sonnet?

Reason is depicted as a powerful force that combats ignorance and vice in the sonnet. The speaker describes reason as a light “from whose light those night-birds fly,” symbolizing its ability to dispel darkness and negative influences. This aligns with Stella’s virtue, which acts as a guiding force for others, moving their minds toward moral improvement. By contrasting “rude force” with the “sweetest sovereignty” of reason, Sidney highlights its gentle yet transformative power. Through this portrayal, the poem underscores the importance of rationality and virtue in guiding human behavior, particularly in the context of love and admiration.

3. How does the poem address the tension between desire and virtue?

The sonnet vividly captures the tension between the speaker’s physical desire and the moral aspirations inspired by Stella. While her beauty “draws thy heart to love,” her virtue redirects that love “to good,” elevating the speaker’s feelings from mere physical attraction to a higher, moral plane. However, this ideal is undercut by the voice of Desire in the concluding line: “Ah, Desire still cries, ‘Give me some food!'” This lament reflects the speaker’s unresolved struggle between the baser instincts of physical longing and the higher ideals of virtuous love. Sidney’s exploration of this conflict adds depth to the sonnet, illustrating the complexity of human emotion.

4. How does the poem reflect Renaissance ideals of love and morality?

The sonnet encapsulates Renaissance ideals by framing love as a pathway to moral and intellectual growth. Stella is portrayed as an idealized figure whose beauty and virtue inspire others to pursue higher values. The speaker urges others to “learn of love to read in thee,” presenting love as a moral teacher. This reflects the Renaissance belief in the educational and transformative power of admiration for a virtuous and beautiful individual. Furthermore, Stella’s “sweetest sovereignty” of reason overcomes vice and darkness, aligning with the period’s emphasis on the harmony of reason, virtue, and love. Sidney’s integration of these ideals creates a multidimensional depiction of love that transcends mere physical attraction.

Literary Works Similar to “Astrophil and Stella 71” by Sir Philip Sidney

“Sonnet 18” by William Shakespeare
Similarity: Like Sidney’s poem, Shakespeare celebrates the beloved’s beauty and connects it to timeless virtues, emphasizing the lasting impact of true beauty and love.
“Sonnet 75” by Edmund Spenser (from Amoretti)
Similarity: Spenser explores the idea of immortalizing love through poetry, much like Sidney elevates Stella’s beauty and virtue as eternal ideals.

“Sonnet 130” by William Shakespeare
Similarity: Both poems juxtapose physical beauty with deeper qualities, though Shakespeare uses a more subversive and ironic tone compared to Sidney’s idealization of Stella.
“Whoso List to Hunt” by Sir Thomas Wyatt
Similarity: Wyatt’s depiction of unattainable love parallels Sidney’s tension between desire and virtue, highlighting the speaker’s inner conflict and admiration for the beloved.
“Loving in Truth” by Sir Philip Sidney (from Astrophil and Stella)
Similarity: This introductory sonnet from the same sequence shares the theme of love as an inspiration for poetic creation and moral reflection, focusing on the beloved’s influence.

Representative Quotations of “Astrophil and Stella 71” by Sir Philip Sidney

Quotation	Context	Theoretical Perspective
“Who will in fairest book of nature know”	Introduces the idea of Stella as a metaphorical “book of nature,” a source of knowledge about virtue and beauty.	Renaissance Humanism: Highlights the Renaissance belief in nature and beauty as expressions of divine truth.
“How virtue may best lodg’d in beauty be”	Connects physical beauty with moral virtue, portraying Stella as the perfect union of both qualities.	Aesthetic Philosophy: Reflects the Platonic ideal that external beauty mirrors inner moral goodness.
“Let him but learn of love to read in thee”	Suggests that love can be an educational force, allowing the admirer to understand deeper truths by observing Stella.	Didacticism: Frames love as a means of moral and intellectual improvement.
“Stella, those fair lines which true goodness show.”	Emphasizes Stella’s outward beauty as a reflection of her inner virtue, linking her physical appearance to her moral character.	Feminist Literary Criticism: Examines how Stella is idealized as a passive model of virtue for others to emulate.
“There shall he find all vices’ overthrow”	Claims that Stella’s virtue and reason are powerful enough to defeat vice, offering moral guidance through her example.	Moral Philosophy: Explores the concept of virtue as an active force for overcoming evil.
“Not by rude force, but sweetest sovereignty”	Highlights the persuasive power of virtue and reason, which triumphs over vice through gentle and rational means.	Rationalism: Underscores the Renaissance belief in the supremacy of reason over brute strength or passion.
“That inward sun in thine eyes shineth so.”	Compares Stella’s eyes to a sun that illuminates and inspires virtue, symbolizing her moral radiance.	Symbolism: Uses light as a metaphor for enlightenment and moral clarity.
“Thyself, dost strive all minds that way to move”	Depicts Stella as an active influence, inspiring others to pursue virtue by observing her exemplary qualities.	Agency and Influence: Suggests Stella’s role as a moral guide, challenging passive representations of women.
“So while thy beauty draws thy heart to love”	Acknowledges that Stella’s beauty naturally inspires love, reflecting the human response to physical attraction.	Psychological Criticism: Explores the emotional impact of beauty on the observer.
“But ‘Ah,’ Desire still cries, ‘Give me some food!'”	Concludes the sonnet with a conflict between reason and physical longing, as Desire laments its unfulfilled cravings.	Psychoanalytic Theory: Highlights the tension between the id (Desire) and the superego (moral aspirations).

“Structure of Ideology and Ideology of Structure” by Jonathan Culler: Summary and Critique

Structure of Ideology and Ideology of Structure by Jonathan Culler first appeared in New Literary History, Vol. 4, No. 3 (Spring, 1973), published by The Johns Hopkins University Press.

Introduction: “Structure of Ideology and Ideology of Structure” by Jonathan Culler

Structure of Ideology and Ideology of Structure by Jonathan Culler first appeared in New Literary History, Vol. 4, No. 3 (Spring, 1973), published by The Johns Hopkins University Press. This seminal essay explores the intersection of structuralism and ideology, addressing the dual nature of ideology as both a tool for deconstructing societal norms and a self-critical framework that acknowledges its own ideological limitations. Culler critiques the structuralist impulse to expose hidden cultural conventions while simultaneously grappling with the infinite regress of examining its own assumptions. The essay underscores the paradox that structuralist methods, aimed at revealing “truth” beneath ideological constructs, inevitably construct their own ideologies. Culler’s work is pivotal in literary theory for its exploration of the constraints and freedoms inherent in structuralist critique, emphasizing the productive tension between the pursuit of analytical rigor and the infinite play of meaning. This argument has profoundly influenced discussions on the methodology and purpose of literary analysis, situating structuralism as both a critique of and participant in ideological systems.

Summary of “Structure of Ideology and Ideology of Structure” by Jonathan Culler

Dual Nature of Ideology in Structuralism
Culler identifies a dual approach to ideology within structuralism: it functions as a tool for revealing hidden societal norms (demystification) and as a framework to critique itself (Culler 471). Structuralists adopt a Marxist view of ideology as false consciousness, exposing concealed historical roots of dominant ideas. However, self-criticism leads to an infinite regress, as structuralist methods themselves become ideological (Culler 472).
Self-Analysis as a Structuralist Goal
Rather than seeking foundational truths, structuralists turn the act of self-analysis into an end in itself. Inspired by Hegelian dialectics, they prioritize the “play” of constructing and deconstructing theoretical frameworks, rejecting the notion of a definitive theory (Culler 473). This approach, as Julia Kristeva remarks, frames semiotics as inherently self-critical, focusing on the ideological gestures it critiques (Culler 473).

Structuralism’s Demystification Mission
Prominent figures like Barthes, Lévi-Strauss, and Foucault use structuralist analyses to uncover how societal norms and scientific conventions appear “natural” while masking their historical and cultural contingencies (Culler 474). For example, Foucault analyzes the “naturalized” conventions underlying sciences, and Barthes critiques bourgeois norms as ideological constructs (Culler 475).
Limitations of a “Science of Literature”
Structuralist poetics, though insightful, confronts its ideological constraints. Barthes’ vision of a “science of literature,” aiming to uncover how meanings are generated, encounters opposition for its prescriptive nature. Critics argue that literature’s diverse interpretations resist such formal categorization (Culler 476). Structuralism’s reliance on the notion of a stable “sign” as the basis for analysis is undermined by literature’s historical and contingent nature (Culler 476).
The Central Problem of Structure
The concept of “structure” in literary analysis, as highlighted by Derrida, is teleological—it presupposes a purpose or “center” governing meaning (Culler 477). Structural analysis depends on this center, yet granting it privileged status imposes ideological constraints, excluding alternative perspectives and meanings (Culler 478).

Infinite Play of Meaning
Structuralism shifts toward exploring the limitless potential of meaning in texts. Saussure’s theory of language as a system of differences, devoid of intrinsic terms, underscores how meaning arises through relational dynamics rather than fixed definitions (Culler 479). This infinite openness contrasts with traditional approaches that impose restrictive interpretative boundaries (Culler 480).
Challenges in Interpretation
Although structuralism promotes the freedom to create meaning, it faces practical constraints. As Derrida and Foucault observe, the production of meaning is simultaneously governed by restrictive conventions, which limit interpretative possibilities (Culler 481). Attempts to eliminate ideological constraints inadvertently impose new ones, highlighting the impossibility of true liberation from ideology (Culler 482).
Embracing Ideological Constraints
Culler concludes that instead of seeking to transcend ideology, scholars should engage with it critically. Both the conventions analyzed and the tools of analysis are embedded within cultural systems. Structuralism, despite its circularity, remains a vital framework for understanding the interplay between ideology and meaning in literature (Culler 482).

Theoretical Terms/Concepts in “Structure of Ideology and Ideology of Structure” by Jonathan Culler

Term/Concept	Definition/Explanation	Reference in Text
Ideology as False Consciousness	A Marxist concept used by structuralists to describe how ideologies conceal historical origins and justify societal norms as natural or inevitable.	Culler, p. 471
Self-Critique in Structuralism	Structuralism’s practice of examining its own assumptions to avoid being labeled as ideological, leading to an infinite regress of self-analysis.	Culler, p. 472
Demystification	The process of exposing concealed conventions and ideologies within cultural practices and texts.	Culler, p. 474
Science of Literature	Barthes’ proposal of a systematic method to uncover how meanings in literature are generated according to symbolic and cultural logics.	Culler, p. 475
The Center in Structure	A fixed principle or endpoint that governs the structure of a text, shaping its interpretation and limiting the play of meanings.	Culler, p. 477
Infinite Play of Meaning	Structuralist acknowledgment of the endless relational possibilities in language and literature, rejecting fixed interpretations or absolute truths.	Culler, p. 479
Geno-Text vs. Pheno-Text	Kristeva’s distinction between the geno-text (potential and latent signifying possibilities) and pheno-text (actual realized meanings in a text).	Culler, p. 477
Logocentrism	Derrida’s term for a metaphysical bias that privileges a fixed center or ultimate truth in language, which structuralism challenges by emphasizing relational differences.	Culler, p. 477
Autotelic Development	The idea that structuralism values its own self-reflective processes and theoretical evolution over achieving definitive conclusions or solutions.	Culler, p. 473
Interpretation as Active Creation	Structuralism’s view of interpretation as an active engagement with texts, focusing on the generation of new meanings rather than recovering a pre-existing truth.	Culler, p. 480
Constraints in Meaning Production	The interplay of restrictive conventions and the generation of meaning, which highlights that even creative interpretation relies on specific cultural and linguistic constraints.	Culler, p. 481
Ideological Circularity	The acknowledgment that structuralism cannot escape ideological constraints because its own methods and critiques are embedded within ideological systems.	Culler, p. 482

Contribution of “Structure of Ideology and Ideology of Structure” by Jonathan Culler to Literary Theory/Theories

1. Contribution to Structuralism

Culler expands structuralist thought by addressing its inherent contradictions, particularly its simultaneous critique of ideologies and susceptibility to ideological labeling (Culler, p. 472).
He redefines structuralism as an activity rooted in “infinite play,” emphasizing its dynamic, self-critical nature rather than its pursuit of definitive conclusions (Culler, p. 473).

2. Insights into Semiotics

Culler connects semiotics with ideology, arguing that semiotics must function as a critique of itself, a notion drawn from Julia Kristeva’s work (Culler, p. 473).
He emphasizes the concept of the “geno-text,” highlighting latent and infinite possibilities of meaning in language and literature, a key theoretical advancement in semiotics (Culler, p. 477).

3. Application to Deconstruction

Drawing on Derrida, Culler critiques the reliance on a “center” in structural analysis, linking structuralism’s methods to deconstruction’s rejection of logocentrism (Culler, p. 477).
He explores the idea that structures are inherently unstable, with meaning arising from the relational play of differences, aligning with deconstructionist principles (Culler, p. 478).

4. Challenge to Marxist Criticism

While acknowledging the Marxist notion of ideology as false consciousness, Culler critiques its dependence on a singular “truth” and contrasts it with structuralism’s openness to multiple interpretations (Culler, p. 471).

5. Impact on Reader-Response Theory

Culler’s emphasis on the active role of interpretation and meaning creation situates the reader as a crucial participant, prefiguring key ideas in reader-response theory (Culler, p. 480).
He asserts that interpretation is not about recovering authorial intent but engaging in the productive play of meanings enabled by textual structures (Culler, p. 480).

6. Relevance to Poststructuralism

Culler’s critique of structuralism’s ideological constraints anticipates poststructuralist skepticism toward any system claiming universal applicability (Culler, p. 482).
He highlights structuralism’s inability to escape ideology, reinforcing poststructuralist notions of the inseparability of discourse and power (Culler, p. 482).

7. Reframing Literary Studies

By integrating structuralist, semiotic, and deconstructive frameworks, Culler provides a model for literary analysis that is self-aware, dynamic, and ideologically nuanced (Culler, p. 482).

8. Influence on Cultural Criticism

Culler’s discussion of how literature and culture naturalize ideological constructs opens pathways for cultural criticism to deconstruct societal norms (Culler, p. 474).

He draws on Barthes and Foucault to show how cultural systems perpetuate dominant ideologies under the guise of “natural laws” (Culler, p. 474).

Examples of Critiques Through “Structure of Ideology and Ideology of Structure” by Jonathan Culler

Literary Work	Concept from Culler	Example of Critique Using Culler’s Framework	Reference in Culler’s Essay
Shakespeare’s Hamlet	Demystification of Ideology	Analyzing how Hamlet naturalizes royal power and familial loyalty as inevitable, masking the historical and ideological roots of monarchy.	Culler, p. 474
James Joyce’s Ulysses	Infinite Play of Meaning	Exploring the text’s open-ended linguistic play, where language exceeds fixed meanings, engaging the reader in active interpretation.	Culler, p. 480
Roland Barthes’ Mythologies	Cultural Norms as Ideological Constructs	Examining how societal myths, such as those in advertising or fashion, are treated as “natural” but are ideological products of bourgeois culture.	Culler, p. 474
Mallarmé’s Un Coup de Dés	Geno-Text and Relational Differences	Investigating how Mallarmé’s poetry resists conventional interpretations, emphasizing latent structures and infinite linguistic possibilities.	Culler, p. 477

Criticism Against “Structure of Ideology and Ideology of Structure” by Jonathan Culler

Overemphasis on Infinite Regress:
Critics argue that Culler’s focus on the infinite regress of self-analysis in structuralism creates a paradox, where structuralism undermines its credibility by failing to establish any stable methodological ground.
Ambiguity in Resolving Ideological Constraints:
While Culler acknowledges structuralism’s inability to escape ideology, he does not provide a clear resolution to this limitation, leaving the critique theoretically unresolved.

Insufficient Practical Application:
The essay is critiqued for being overly theoretical, with limited guidance on how to practically apply its insights to specific literary works or broader cultural analyses.
Neglect of Reader’s Experience:
Some critics argue that Culler’s emphasis on structuralism’s ideological framework sidelines the lived experience and subjective engagement of readers with texts.
Undermining Structuralist Foundations:
By focusing on the ideological limitations and circularity of structuralism, the essay is seen as undermining the validity of the structuralist approach itself, leaving it vulnerable to criticism from more traditional methodologies.

Overdependence on Derridean Concepts:
Culler’s heavy reliance on Derrida’s notions, such as the critique of logocentrism and the play of meaning, is viewed as a move that aligns structuralism too closely with deconstruction, potentially overshadowing its distinct contributions.
Resistance to Practical Criticism:
The essay’s abstract nature and dense theoretical language make it inaccessible for scholars seeking practical tools for textual analysis, limiting its appeal outside academic theory.

Representative Quotations from “Structure of Ideology and Ideology of Structure” by Jonathan Culler with Explanation

Quotation	Explanation
“An ideology is a theory which justifies particular economic, political, and intellectual practices by concealing their historical origins…” (Culler, p. 471).	This defines ideology as a mechanism for naturalizing practices, making them appear inherent rather than constructed. It reflects structuralism’s concern with demystifying such naturalizations.
“The goal is not the construction of the greatest circle but the infinite play of circle-building” (Culler, p. 472).	Structuralism values the process of self-reflection and critique, emphasizing dynamic inquiry over definitive conclusions.
“Structuralists have tried to make the activity of self-analysis and self-transcendence a goal in itself” (Culler, p. 472).	This highlights structuralism’s commitment to critiquing its own methods, accepting that it cannot achieve absolute objectivity.
“The structure is commanded by a particular end; it is recognized as that which contributes to this end” (Culler, p. 474).	Culler critiques the teleological nature of structural analysis, which assumes a predefined purpose or center for structures.
“An intuitive understanding of the poem functions as the ‘center,’ governing the play of forms” (Culler, p. 475).	This illustrates how literary interpretations often rely on preexisting notions, which themselves reflect ideological assumptions.
“The fear that concepts which governed the analysis of meaning might be attacked as ideological premises…” (Culler, p. 477).	Structuralists’ self-criticism arises from their awareness that their own frameworks may also be ideological, leading to perpetual questioning of foundational assumptions.
“Interpretation is not a matter of recovering some meaning which lies… behind the work” (Culler, p. 478).	Culler argues that literary analysis should focus on the multiplicity of meanings and the interpretive process rather than seeking a single “true” meaning.
“The absence of any ultimate or transcendent meaning opens an unbounded space for the play of signification” (Culler, p. 479).	Drawing on Derrida, this points to the infinite potential for meaning within texts due to the absence of fixed centers or ultimate truths.
“Without restrictive rules there would be no meaning whatsoever” (Culler, p. 481).	Culler acknowledges that while structuralism critiques constraints, some level of structural coherence is essential for meaning to exist.
“Rather than try to get outside ideology we must remain resolutely within it” (Culler, p. 482).	Culler concludes that the study of ideology requires engagement with, rather than avoidance of, its influence, as ideology is an inescapable part of culture and interpretation.

“Jealousy and Sexual Difference” by Toril Moi: Summary and Critique

“Jealousy and Sexual Difference” by Toril Moi first appeared in Feminist Review (No. 11, Sexuality) in the summer of 1982, published by Palgrave Macmillan Journals.

Introduction: “Jealousy and Sexual Difference” by Toril Moi

“Jealousy and Sexual Difference” by Toril Moi first appeared in Feminist Review (No. 11, Sexuality) in the summer of 1982, published by Palgrave Macmillan Journals. It explores the intersections of jealousy, psychoanalysis, and gender, interrogating how jealousy manifests differently across sexes and is deeply embedded in patriarchal structures. Moi critiques the reductionist tendencies in sociological, psychoanalytic, and popular discourses on jealousy, arguing that these interpretations are often shaped by ideological assumptions about sexual difference. By engaging with Freud’s layered analysis of jealousy and Klein’s theories on early childhood development, Moi highlights how jealousy is socially conditioned and varies in expression: depressive and self-critical in women, aggressive and paranoid in men. This work is pivotal in feminist literary theory as it underscores the importance of contextualizing psychological phenomena like jealousy within the frameworks of gendered social norms and historical power dynamics.

Summary of “Jealousy and Sexual Difference” by Toril Moi

Historical Perspectives on Jealousy
Toril Moi explores the under-examined but pervasive theme of jealousy in academic and cultural discourse, emphasizing its normalization in historical contexts. Drawing on Freud, she highlights how jealousy often leads to extreme emotional states like violence and madness: “Jealousy is a notoriously dangerous passion” (Freud, qtd. in Moi, p. 53). Moi critiques the lack of comprehensive scholarly focus on jealousy, attributing it to cultural shifts that render jealousy an unfashionable topic.
Jealousy and Sexual Difference
The essay examines how cultural and academic interpretations of jealousy are shaped by gender assumptions. Sociologists like Edward Westermarck and Kingsley Davis associate male jealousy with ownership and societal rules regarding property, particularly the sexual possession of women (Moi, p. 55). Conversely, clinical psychiatrists and popular writers often depict women as more emotionally jealous, reflecting societal biases.

Psychoanalytic Layers of Jealousy
Moi leverages Freud’s three layers of jealousy—normal, projected, and delusional. Freud argues that jealousy stems from unconscious conflicts, often tied to repression and rivalries: “Normal jealousy… is compounded of grief… and of enmity against the successful rival” (Freud, qtd. in Moi, p. 57). Moi critiques Freud’s male-centered case studies, suggesting they fail to fully address female jealousy’s complexity.
Klein’s Insights on Early Development
Melanie Klein’s theories on infant relationships emphasize the role of the mother in shaping early emotional experiences, including jealousy. Moi notes that women’s jealousy often reflects these early precedipal dynamics, where the mother is simultaneously an object of love and hostility (Moi, p. 59). In contrast, men’s jealousy is often oedipal, tied to rivalries with the father figure.
Social Context of Jealousy
Moi argues that jealousy is not merely psychological but deeply entrenched in societal structures. Women’s dependency on men and the double standards surrounding male infidelity create a fertile ground for feminine jealousy. Moi contends, “Jealousy is not a stable, unchanging phenomenon; it changes with society” (Moi, p. 66).

Gendered Expressions of Aggression
Jealousy manifests differently between genders. Men’s jealousy often leads to aggression against partners, while women’s jealousy is more likely to target rivals or manifest as depressive feelings (Moi, p. 65). Moi critiques the patriarchal framing of women as inherently more jealous, arguing that societal conditions, not biology, fuel these patterns.
Concluding Reflections
Moi concludes that jealousy, particularly in patriarchal contexts, reinforces existing power imbalances between men and women. While men’s jealousy often dominates through violence or control, women’s jealousy is pathologized, reflecting societal norms that devalue women’s emotional responses (Moi, p. 68).

Theoretical Terms/Concepts in “Jealousy and Sexual Difference” by Toril Moi

Theoretical Term/Concept	Definition/Explanation	Source/Reference in Text
Normal Jealousy	A jealousy type derived from grief over potential loss, narcissistic injury, and rivalry.	Freud, qtd. in Moi, p. 57
Projected Jealousy	Jealousy stemming from repressed impulses toward infidelity, projected onto one’s partner.	Freud, qtd. in Moi, p. 57
Delusional Jealousy	Pathological jealousy with origins in repressed homosexuality, manifesting in paranoia.	Freud, qtd. in Moi, p. 58
Precedipal Dynamics	Early infant experiences with the mother, encompassing love and hostility.	Klein, qtd. in Moi, p. 59
Oedipal Complex	A stage of sexual differentiation where boys and girls face distinct emotional conflicts.	Freud and Klein, qtd. in Moi, p. 60
L’Amour Captatif	A possessive form of love seeking total control over the loved object.	Lagache, qtd. in Moi, p. 64
L’Amour Oblatif	A self-effacing love that idealizes the loved object as supreme and unquestionable.	Lagache, qtd. in Moi, p. 64
Paranoid Position	A developmental stage where infants see objects (like the mother) as good or bad.	Klein, qtd. in Moi, p. 59
Depressive Position	A stage where infants internalize loved objects and experience guilt for harming them.	Klein, qtd. in Moi, p. 59
Gendered Aggression in Jealousy	Men’s jealousy often leads to partner violence; women’s jealousy targets rivals or depresses them.	Moi, pp. 65-66
Jealousy as Social Construct	Jealousy varies across cultures and reflects societal norms, ideologies, and power dynamics.	Moi, pp. 65-66
Homosexual Component of Jealousy	Freud’s theory that jealousy often involves repressed homosexual desires or projections.	Freud, qtd. in Moi, p. 58
Sexual Property Model	The notion that jealousy is tied to societal rules about ownership and control of women.	Kingsley Davis, qtd. in Moi, p. 55
Masculine and Feminine Jealousy	Masculine jealousy is aggressive and paranoid (oedipal), while feminine jealousy is depressive (precedipal).	Moi, pp. 59-60

Contribution of “Jealousy and Sexual Difference” by Toril Moi to Literary Theory/Theories

Integration of Psychoanalytic Frameworks in Feminist Theory
Moi bridges Freud’s psychoanalytic theories of jealousy and Melanie Klein’s developmental psychology to reveal gendered differences in emotional experiences, enriching feminist interpretations of psychoanalytic literature (Moi, pp. 57-60).

Critique of Patriarchal Norms in Emotional Constructs
By exposing how jealousy is influenced by patriarchal ideologies that treat women as property, Moi contributes to feminist critiques of emotional and social norms embedded in literature (Moi, p. 55).
Precedipal Dynamics in Feminine Jealousy
Moi’s application of Klein’s theory to feminine jealousy emphasizes early emotional and mother-daughter relationships, highlighting precedipal influences that often go unexplored in traditional psychoanalytic and literary readings (Moi, pp. 59-60).
Reframing Jealousy as a Social Construct
Moi underscores that jealousy is not an inherent or universal emotion but shaped by cultural and historical contexts, offering a critical lens for examining literary characters and themes across different societies (Moi, pp. 65-66).

Distinction Between Masculine and Feminine Jealousy in Literature
The analysis of jealousy as oedipal (masculine) versus precedipal (feminine) offers a nuanced framework for interpreting character motivations and plot structures in literature (Moi, pp. 59-60).
Intersection of Gender, Power, and Emotions in Narrative Analysis
Moi reveals how jealousy in literature often reinforces or challenges societal power dynamics, particularly in narratives centered on infidelity or romantic conflict (Moi, p. 66).
Critique of Reductionism in Popular and Scholarly Discourses
Moi critiques the simplistic gender essentialism prevalent in sociological, psychiatric, and literary interpretations of jealousy, advocating for more nuanced readings (Moi, pp. 54-55).

Contribution to Feminist Literary Criticism
Moi’s essay demonstrates how psychoanalytic theories can be reinterpreted to align with feminist goals, challenging traditional male-centric narratives in literature (Moi, p. 68).

Examples of Critiques Through “Jealousy and Sexual Difference” by Toril Moi

Literary Work	Critique Through Moi’s Framework	Key Theoretical Concepts Applied
Othello by William Shakespeare	Othello’s paranoia and violent jealousy reflect the masculine, oedipalized jealousy Moi identifies as aggressive and paranoid. Desdemona’s role as an object of possession ties to patriarchal norms of sexual property.	Masculine Jealousy (oedipal), Sexual Property Model (Moi, pp. 55, 64)
Madame Bovary by Gustave Flaubert	Emma Bovary’s feelings of dissatisfaction and jealousy towards others stem from a precedipal sense of lack and loss of love, aligning with Moi’s insights on feminine jealousy.	Feminine Jealousy (precedipal), Precedipal Dynamics (Moi, pp. 59-60)
The Great Gatsby by F. Scott Fitzgerald	Tom Buchanan’s jealousy of Gatsby exemplifies masculine aggression and the patriarchal desire to control Daisy as a sexual property, while Daisy’s passive role reflects societal expectations of women.	Masculine Jealousy, Gendered Aggression in Jealousy (Moi, pp. 55-56, 65)
Wuthering Heights by Emily Brontë	Catherine and Heathcliff’s tumultuous relationship can be analyzed through Moi’s distinction between l’amour captatif and l’amour oblatif, with jealousy fueling possessiveness and destruction.	L’Amour Captatif, L’Amour Oblatif (Moi, pp. 64-65)

Criticism Against “Jealousy and Sexual Difference” by Toril Moi

Overreliance on Psychoanalytic Frameworks
Moi’s analysis heavily relies on Freudian and Kleinian psychoanalysis, which some critics argue is outdated and lacks empirical support for its theories on gender and jealousy.
Limited Intersectional Perspective
The essay does not sufficiently address how race, class, or sexual orientation intersect with jealousy, focusing predominantly on gender within patriarchal contexts.

Potential for Essentializing Gender Differences
While Moi critiques essentialist views, her analysis of masculine (oedipal) and feminine (precedipal) jealousy risks reinforcing binary and deterministic views of gendered emotional experiences.
Underdeveloped Social and Historical Contextualization
Moi acknowledges the role of social and historical factors in shaping jealousy but does not deeply explore specific historical or cultural variations, limiting the scope of her sociological insights.
Neglect of Alternative Theoretical Perspectives
The essay does not engage extensively with non-psychoanalytic theories, such as cognitive or evolutionary psychology, which could offer broader explanations for jealousy beyond psychoanalysis.

Lack of Practical Literary Applications
Although Moi outlines robust theoretical insights, the essay could include more explicit applications of her framework to specific literary texts to demonstrate its critical utility.
Ambiguity in Addressing Morality and Agency
Moi’s analysis of jealousy as shaped by patriarchy does not fully explore the moral or individual agency aspects of jealousy, leaving certain ethical questions about actions driven by jealousy unresolved.

Representative Quotations from “Jealousy and Sexual Difference” by Toril Moi with Explanation

Quotation	Explanation
“Jealousy is a notoriously dangerous passion and constitutes a well-recognised motive for crimes of violence, particularly of a gynocidal nature.”	Moi emphasizes the destructive power of jealousy, linking it to violence, especially against women. This frames jealousy as both a personal and societal issue, with implications rooted in patriarchal structures.
“Most authors who have written on jealousy are extremely interested in the question of sexual difference.”	This sets up Moi’s exploration of how jealousy is perceived and analyzed differently for men and women, signaling her critique of essentialist views on gender and jealousy.
“For Darwin, wives obviously do not belong to the race of ‘man,’ and therefore only men are jealous.”	Moi critiques Darwin’s androcentric perspective, which aligns jealousy with male ownership, reflecting patriarchal ideologies that deny women agency and autonomy in relationships.
“Jealousy will provoke a depressive reaction in women, and an aggressive or even paranoid reaction in men.”	Moi draws on psychoanalytic theories to differentiate the emotional expressions of jealousy between genders, linking it to societal expectations and psychological development stages.
“Women in patriarchal society must learn how to live with feelings of loss and lack of self-esteem.”	This underscores the structural inequalities women face in patriarchal systems, where societal norms diminish women’s value outside relationships, perpetuating internalized feelings of inadequacy.
“Freud distinguishes between what he calls three layers of jealousy: 1) competitive or normal, 2) projected, and 3) delusional jealousy.”	Moi uses Freud’s framework to provide a nuanced psychoanalytic understanding of jealousy, bridging theoretical and emotional dimensions of the phenomenon.
“The jealous man directs his aggression towards the beloved woman, and in extreme cases (crime passionnel) he may kill her.”	This highlights the extreme manifestations of male jealousy as influenced by patriarchal notions of possession, contrasting it with the depressive tendencies often seen in women’s jealousy.
“The problem seems to be feminine jealousy, since there is no reason to assume that Freud was wrong in his outline of masculine jealousy.”	Moi critiques Freud’s androcentric bias while acknowledging his insights into jealousy, using this to frame her own analysis of feminine jealousy and its precedipal roots.
“Jealousy is not a stable, unchanging phenomenon; it changes with society.”	Moi situates jealousy within social and historical contexts, rejecting universalist explanations and emphasizing its variability based on cultural and structural shifts.
“The jealous woman turns her aggression towards her own ego, and this, of course, leads to depression.”	Moi explores the internalized nature of feminine jealousy in patriarchal systems, contrasting it with the externalized aggression seen in male jealousy, thereby critiquing societal expectations and gender norms that shape emotional responses.

“Feminism, Postmodernism, and Style” by Toril Moi: Summary and Critique

“Feminism, Postmodernism, and Style” by Toril Moi first appeared in Cultural Critique (No. 9, Spring 1988, pp. 3–22), published by the University of Minnesota Press.

Introduction: “Feminism, Postmodernism, and Style” by Toril Moi

“Feminism, Postmodernism, and Style” by Toril Moi first appeared in Cultural Critique (No. 9, Spring 1988, pp. 3–22), published by the University of Minnesota Press. This seminal work explores the intersections of feminism and postmodernist theory, offering a critical examination of recent feminist criticism in the United States, particularly its engagement with French theoretical frameworks. Moi contrasts the materialist feminist traditions of Britain and Scandinavia with the French-inspired American feminist critiques, such as Alice Jardine’s Gynesis and Jane Gallop’s Reading Lacan. She addresses the tensions between feminist politics and postmodernism, questioning whether postmodern feminism can reconcile its theoretical critiques of patriarchal structures with tangible political objectives. Moi’s essay is pivotal in literary theory for its critique of the depoliticization of feminist discourse within postmodernist paradigms, advocating instead for a politicized, inclusive approach to feminist theory that navigates the contradictions of equality and difference without capitulating to patriarchal binaries. Her work remains influential in feminist literary criticism for its depth of analysis and insistence on the material and ideological underpinnings of feminist struggles.

Summary of “Feminism, Postmodernism, and Style” by Toril Moi

1. Intersections of Feminism and Postmodernism

Moi critiques the relationship between feminism and postmodernism, highlighting the tensions in blending these frameworks. Postmodernism’s rejection of metanarratives, such as feminism, raises the question of compatibility. Moi writes, “At first glance, feminism and postmodernism would seem to be strange bedfellows indeed” (Moi 6). This contradiction forms the crux of her analysis, especially in the context of French-inspired feminist criticism.

2. Feminist Criticism Across Cultures

Moi positions herself as a socialist feminist rooted in British and Scandinavian traditions, contrasting this with American feminist discourse. She notes, “Socialist feminism in its various forms has been the dominant trend in British and Scandinavian feminism” (Moi 4). This geographical divergence underscores the need for transnational dialogue in feminist criticism.

3. The Impossibility of Feminism

Moi introduces the paradoxical nature of feminism, arguing that its ultimate goal is self-abolition in a post-patriarchal world. She states, “Feminism as defined above is an impossible undertaking” (Moi 5). The tension between advocating for equality and celebrating difference highlights inherent contradictions, leading her to propose a politicized feminist theory.

4. Postfeminism and Deconstruction

Drawing on Julia Kristeva’s ideas, Moi discusses the “third space” of feminism, which deconstructs binary oppositions while navigating patriarchal constraints. She critiques Kristeva’s utopian ideal of interweaving equality and difference, stating, “Simply sitting on the fence will never demolish patriarchy” (Moi 7). Moi calls for an active engagement with these contradictions.

5. Analysis of Key Texts

Moi examines Gynesis by Alice Jardine and Reading Lacan by Jane Gallop as exemplars of postmodern feminist discourse. She critiques Jardine’s abstraction of feminism into an aestheticized concept devoid of political struggle: “Jardine’s definition empties feminism of any agonistic content” (Moi 10). Gallop’s Lacanian approach is similarly interrogated for its universalization of castration, which Moi argues erases gendered power imbalances.

6. Postmodernism’s Limitations for Feminism

Moi critiques postmodern feminism for its abstract focus on Otherness, cautioning that such theorization risks perpetuating patriarchal narratives. She asserts, “The promotion and valorization of Otherness will never liberate the oppressed” (Moi 12). Without grounding in material analysis, postmodern approaches fail to address systemic oppression.

7. Stylistic and Political Commitments

The essay underscores the relationship between style and politics. Moi challenges Gallop’s notion that a specific style can encapsulate feminist politics, emphasizing, “To take up a style is to take up a position” (Moi 22). She advocates for historically contextualized feminist interventions.

8. Broader Implications

Moi situates her critique within ongoing feminist debates, emphasizing the necessity of a materialist feminist theory. She acknowledges the contributions of scholars like Gayatri Spivak, whose work bridges poststructuralist theory and anti-imperialist feminism. Moi writes, “Spivak’s textual and theoretical project takes the risks of the tightrope walker without a net” (Moi 20).

Theoretical Terms/Concepts in “Feminism, Postmodernism, and Style” by Toril Moi

Term/Concept	Definition/Explanation	Context/Usage in the Essay
Postmodernism	A theoretical approach that challenges universal truths and metanarratives, emphasizing the fragmented, subjective nature of knowledge and identity.	Moi critiques postmodernism’s rejection of metanarratives, arguing that it complicates feminist political goals by rendering feminism itself a problematic or repressive narrative (Moi 6).
Socialist Feminism	A feminist framework that integrates Marxist analysis of class with feminist analysis of gender, focusing on material and structural conditions of women’s oppression.	Moi identifies herself as a socialist feminist, contrasting her approach with the depoliticized tendencies of some postmodern feminist theories (Moi 4).
Gynesis	Coined by Alice Jardine, it refers to the process of putting “woman” or “the feminine” into discourse as the repressed Other, often celebrated in postmodernist thought.	Moi critiques Jardine’s Gynesis for valorizing the feminine as an abstract concept while failing to anchor it in anti-patriarchal, materialist contexts (Moi 12).
Equality vs. Difference	The dual feminist goals of achieving gender equality and affirming women’s unique experiences and identities, which are often seen as contradictory.	Moi explores the dialectical tension between these approaches, arguing that both are essential but incompatible under patriarchy (Moi 5).
Phallogocentrism	A term combining “phallocentrism” and “logocentrism,” used in poststructuralist theory to critique the privileging of male-centered logic and discourse.	Moi discusses how feminists must deconstruct phallogocentric binaries without losing their grounding in political struggle (Moi 7).
Castration	In Lacanian psychoanalysis, a metaphor for the lack or incompleteness inherent in subjectivity, often tied to patriarchal structures of power and authority.	Moi critiques Jane Gallop’s universalization of castration in Reading Lacan, arguing it obscures gendered power imbalances (Moi 14).
Materialist Feminism	A feminist framework focusing on the material and economic conditions of women’s lives and their structural basis in patriarchy and capitalism.	Moi advocates for materialist feminism as a way to address systemic inequalities and avoid the abstraction of feminist theories like those in postmodernism (Moi 20).
Otherness	A philosophical and psychoanalytic concept referring to the construction of an entity or group as fundamentally different or alien, often used to marginalize or oppress.	Moi critiques the postmodern feminist use of Otherness, arguing it risks perpetuating patriarchal ideologies by abstracting oppression from its material and historical contexts (Moi 12).
Third Space	A concept borrowed from Julia Kristeva, referring to a deconstructive space beyond binary oppositions such as equality/difference or male/female.	Moi acknowledges the potential of Kristeva’s third space but critiques its utopian aspects, emphasizing the need for feminists to address material realities (Moi 7).
Deconstruction	A poststructuralist method of analysis that seeks to expose and dismantle the binary oppositions and implicit hierarchies within texts and discourses.	Moi draws on Derrida and Kristeva to discuss how feminists can deconstruct patriarchal binaries without undermining feminist political commitments (Moi 18).
Postfeminism	A term used to describe feminist approaches influenced by postmodernism, often characterized by their critique of universal feminist goals and emphasis on multiplicity and subjectivity.	Moi critiques postfeminism for its abstract focus on Otherness and reluctance to engage in political struggle, describing it as avoiding the agonistic core of feminism (Moi 12).
Feminist Critique	Coined by Elaine Showalter, this refers to a mode of feminist analysis that emphasizes the political and ideological underpinnings of literature and culture.	Moi critiques postmodern feminist theorists like Jardine for abandoning feminist critique in favor of abstract theorizing (Moi 10).

Contribution of “Feminism, Postmodernism, and Style” by Toril Moi to Literary Theory/Theories

1. Integration of Feminist and Postmodern Theories

Moi bridges feminist theory with postmodernist approaches, critically engaging with their intersections and contradictions. She emphasizes the challenge of reconciling feminism’s political goals with postmodernism’s skepticism of metanarratives, asking, “What then can it mean to declare oneself a feminist postmodernist?” (Moi 6).

2. Critique of Postmodern Feminism

Moi critiques the abstraction in postmodern feminism, particularly its reliance on concepts like Otherness and textuality, which risk detaching feminism from material struggles. She argues, “The promotion and valorization of Otherness will never liberate the oppressed” (Moi 12). This critique emphasizes the need for feminist theory to remain politically engaged.

3. Theorization of Equality vs. Difference

Moi explores the dialectical tension between feminist goals of equality and difference, highlighting how both are necessary yet contradictory under patriarchy. She identifies this as a productive site for feminist theorizing, stating, “Equality and difference are not in this sense antitheses” (Moi 5).

4. Materialist Feminism in Literary Theory

The essay reinforces the importance of materialist feminism as a framework for analyzing literature and culture, advocating for a politically grounded approach. Moi writes, “Only a materialist analysis can provide a credible explanation” for the systemic oppression reflected in cultural texts (Moi 12).

5. Critique of Stylistics in Feminist Writing

Moi addresses the role of style in feminist theory, critiquing Jane Gallop’s Reading Lacan for substituting stylistics for substantive feminist politics. She asserts, “To take up a style is to take up a position,” emphasizing the inseparability of form and political content (Moi 22).

6. Deconstruction in Feminist Criticism

Moi incorporates deconstructive methods into feminist literary theory, particularly through her discussion of Julia Kristeva’s “third space.” She critiques Kristeva’s utopian tendencies while affirming the utility of deconstruction in exposing patriarchal binaries (Moi 7).

7. Reconceptualization of Postfeminism

Moi critiques the abstract nature of postfeminism, arguing that it often avoids political commitments. She emphasizes that “Postfeminism can never be post-feminist” unless it emerges from a post-patriarchal context, aligning feminist theory with systemic critique (Moi 12).

8. Cross-Cultural Feminist Dialogues in Theory

The essay highlights the importance of transnational feminist dialogue, contrasting British/Scandinavian socialist feminism with American feminist criticism. Moi sees this dialogue as crucial for “the development of a feminist dialogue across narrow national preoccupations” (Moi 4).

9. Political Engagement in Literary Theory

Moi underscores the need for feminist literary theory to remain politically engaged, rejecting depoliticized and purely theoretical approaches. She insists, “Feminism is, of course, much more than a commitment to a certain style” (Moi 16).

Examples of Critiques Through “Feminism, Postmodernism, and Style” by Toril Moi

Literary Work	Key Critique Based on Moi’s Framework	Explanation/Analysis from Moi’s Perspective
Alice Jardine’s Gynesis	Abstracts “woman” as a concept, detaching it from materialist and political contexts.	Moi critiques Jardine for celebrating femininity in abstract terms, noting that “the promotion and valorization of Otherness will never liberate the oppressed” (Moi 12). Jardine’s focus on textualized femininity lacks grounding in real-world struggles against patriarchy.
Jane Gallop’s Reading Lacan	Substitutes stylistic innovation for substantive feminist critique, erasing gendered power dynamics through a universalized concept of castration.	Moi argues that Gallop’s use of Lacanian psychoanalysis undermines feminist politics by framing castration as a universal condition, stating, “Women are always already cast as lacking” (Moi 14). This approach fails to address the material inequalities between men and women.
Simone de Beauvoir’s The Second Sex	Demonstrates the importance of politically grounded feminist writing and style that challenges patriarchal structures.	Moi praises de Beauvoir’s authoritative philosophical style as a subversive intervention into male-dominated discourse. She notes, “Her deliberate assumption of traditional discursive authority represented a massive invasion of previously patriarchal discursive terrain” (Moi 22).
Jacques Derrida’s Theories	Offers valuable tools for deconstructing patriarchal binaries but risks depoliticizing feminist critique if used without materialist grounding.	Moi integrates Derrida’s deconstruction but critiques its potential for abstracting feminist struggles, arguing, “We must situate our deconstructive gestures in specific political contexts” (Moi 18). Without this, deconstruction risks reinforcing rather than dismantling oppressive structures.

Criticism Against “Feminism, Postmodernism, and Style” by Toril Moi

1. Overemphasis on Socialist Feminism

Critics argue that Moi’s focus on socialist feminism and materialist analysis may marginalize other feminist perspectives, such as those rooted in cultural or intersectional frameworks. This can lead to a limited view of the multiplicity of feminist approaches.

2. Ambiguity in Addressing Postmodernism

While Moi critiques postmodernism’s abstract tendencies, she simultaneously draws from its tools like deconstruction, creating a tension in her argument. Critics find this reliance contradictory and unclear in its practical implications for feminist theory.

3. Dismissal of Stylistic Experimentation

Moi’s critique of Jane Gallop’s stylistic approach in Reading Lacan as overly abstract and disconnected from political engagement may undervalue the role of experimental writing in challenging traditional power structures.

4. Limited Engagement with Intersectionality

The essay has been critiqued for not sufficiently incorporating intersectional analysis, which examines how race, class, sexuality, and other identities intersect with gender, leaving gaps in its critique of feminist and postmodern theories.

5. Narrow View of Postfeminism

Moi critiques postfeminism as depoliticized and abstract but may oversimplify its potential contributions. Some argue that postfeminism offers valuable critiques of essentialism and can coexist with political activism when appropriately contextualized.

6. Reliance on Binary Oppositions

Moi critiques binary oppositions such as equality/difference and feminism/postfeminism, but her own analysis occasionally reinforces these binaries, leading to a lack of resolution or synthesis in her arguments.

7. Underrepresentation of Non-Western Feminisms

The essay primarily focuses on Western feminist frameworks, with limited attention to the contributions or critiques of non-Western feminist theories, which could offer a more global and diverse perspective.

8. Potential Reductionism in Political Commitments

Moi’s insistence on politically grounded feminism has been critiqued for potentially alienating theoretical or abstract feminist explorations that may not explicitly engage with immediate political goals but still contribute to broader feminist discourse.

Representative Quotations from “Feminism, Postmodernism, and Style” by Toril Moi with Explanation

Quotation	Explanation
“Feminism is strictly speaking an impossible position.” (p. 6)	Moi argues that feminism aims to abolish itself by dismantling patriarchy, making its ultimate goal paradoxically unattainable.
“Equality and difference are not in this sense antitheses.” (p. 6)	Emphasizing that feminism must navigate the tension between asserting women’s equality and valuing women’s differences.
“Postfeminism can never be post-feminist.” (p. 12)	Critiques the notion of postfeminism as depoliticized and argues that it still operates within patriarchal frameworks.
“We must, then, at once live out the contradictions of all three feminisms and agonistically take sides.” (p. 7)	Advocates for a dialectical approach, embracing contradictions while engaging in political action.
“The promotion and valorization of Otherness will never liberate the oppressed.” (p. 12)	Critiques postmodernism’s abstraction of “Otherness,” arguing it lacks the specificity needed for feminist action.
“To name is to exercise power.” (p. 10)	Highlights the political importance of defining terms, rejecting the postmodernist reluctance to define feminism.
“Feminist intellectuals cannot avoid polemics and value judgments.” (p. 10)	Asserts that taking political positions is essential for feminist scholarship, contrasting with postmodern objectivity.
“Feminism is much more than a commitment to a certain style.” (p. 16)	Rejects the reduction of feminism to stylistic practices, emphasizing its roots in substantive political engagement.
“There can never be one correct feminist style.” (p. 22)	Celebrates diversity in feminist approaches, rejecting the idea of a singular feminist style or methodology.
“To take up a political position means accepting the pain of loss, sacrifice, and closure.” (p. 7)	Reflects on the difficulties and sacrifices involved in adopting a committed political stance in feminism.

“Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler: Summary and Critique

“Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler first appeared in the summer of 1976 in Comparative Literature, published by Duke University Press on behalf of the University of Oregon.

Introduction: “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler

“Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler first appeared in the summer of 1976 in Comparative Literature, published by Duke University Press on behalf of the University of Oregon. This article explores the evolving paradigms of literary criticism, especially in the context of the waning dominance of New Criticism. Culler critiques the interpretive fixation of New Criticism, which emphasizes the autonomy of the text and the primacy of close reading, arguing that it constrains the broader theoretical ambitions of literary studies. He advocates for a shift away from the relentless production of interpretations toward a deeper understanding of literature as a cultural institution interwoven with various forms of discourse. The essay is crucial in literary theory as it identifies limitations in conventional criticism and calls for a reconceptualization of literature’s role within historical, social, and psychological contexts, influencing later critical movements like structuralism, post-structuralism, and intertextuality. Its enduring importance lies in challenging critics to expand their theoretical approaches beyond the boundaries of textual interpretation.

Summary of “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler

1. Critique of New Criticism’s Legacy
Jonathan Culler highlights the hegemony of New Criticism in post-WWII literary studies, which emphasized the autonomy of texts and “close reading” as the cornerstone of literary education. While its focus on textual unity democratized literary analysis, it also fostered a narrow commitment to interpretation, constraining broader theoretical exploration (Culler 244–245).

2. Interpretation as a Limiting Framework
Culler critiques the pervasive assumption that the primary role of critics is to interpret texts. This interpretive focus, rooted in the New Criticism, prioritizes thematic unity and internal coherence, often at the expense of exploring literature’s broader social, historical, and psychological dimensions (Culler 246–247).

3. Call for Theoretical Reorientation
Rather than generating endless interpretations, Culler advocates for theoretical projects that explore literature’s institutional and cultural roles. He calls for a typology of discourse, a theory of fiction, and a systematic understanding of the interrelations between literary texts and other societal forms of meaning-making (Culler 247–248).

4. Limitations of Alternative Critical Movements
Culler examines three critical approaches that failed to transcend the interpretive paradigm:

Northrop Frye’s Archetypal Criticism: Although Frye aimed to establish a systematic poetics, his work became a tool for interpretation, reinforcing traditional criticism rather than advancing poetics (Culler 248–249).

Psychoanalytic Criticism: Psychoanalytic approaches often reduced themselves to interpretive methods, exemplified by works like Frederick Crews’ The Sins of the Fathers, which applied Freudian analysis to individual texts instead of addressing broader psychological insights about fiction (Culler 249).
Stanley Fish’s Affective Stylistics: Fish’s reader-response focus underscored the temporality of reading but failed to develop a comprehensive theory of interpretation, limiting its potential to reshape critical practice (Culler 250–251).

5. Influence of European Criticism
Culler turns to contemporary European criticism, particularly structuralism and intertextuality, to challenge the dominance of interpretive criticism. He emphasizes that reading is inherently relational and shaped by the interplay of multiple texts and cultural codes, as articulated by Roland Barthes (Culler 253–254).

6. Toward a New Critical Enterprise
Culler calls for criticism to move beyond interpretation and embrace the study of literature as a dynamic cultural and historical phenomenon. He advocates for dialectical and historical approaches, such as Fredric Jameson’s Marxist criticism, which contextualizes literary forms within broader social paradigms (Culler 254–255).

7. Deformalization and Literary History
Culler identifies a shift from formalist to deformalist criticism, particularly among Yale critics like Harold Bloom and Paul de Man, who frame interpretation as historical error. This perspective opens new theoretical pathways by examining why interpretive practices emerge and persist (Culler 255–256).

8. A Vision for Future Criticism
Culler concludes by envisioning a more theoretically sophisticated literary criticism that prioritizes understanding the conventions and systems enabling literature’s creation and reception. He urges critics to explore literature’s intertextual and cultural complexities, resisting the reductive focus on textual interpretation (Culler 256).

Theoretical Terms/Concepts in “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler

Term/Concept	Definition/Explanation	Context in Culler’s Argument
New Criticism	A dominant literary approach emphasizing textual autonomy, unity, and “close reading.”	Culler critiques its focus on interpretation and its limitations for advancing broader literary theory (Culler 244–245).
Textual Autonomy	The principle that a literary work is an independent whole, separate from external contexts.	Foundational to New Criticism, but limits engagement with historical, social, and psychological contexts (Culler 246).
Interpretation	The process of deriving meaning from a literary text, often through thematic unity and coherence.	Critiqued as overly restrictive; Culler advocates exploring other critical methods (Culler 246–247).
Thematic Unity	The idea that all parts of a text contribute to a coherent, unified meaning.	A central focus of New Criticism that reinforces interpretive approaches (Culler 247).
Intertextuality	The concept that a text derives meaning through its relationship to other texts.	Emphasized as an alternative to interpretive criticism, influenced by Roland Barthes (Culler 253–254).
Reader-Response Theory	A theory that focuses on the reader’s role in creating meaning through the act of reading.	Explored through Stanley Fish’s “affective stylistics,” critiqued for not advancing a comprehensive theory (Culler 251).
Structuralist Poetics	A systematic approach to studying literature based on structures and conventions of language and form.	Advocated as a means to go beyond interpretation and explore literary systems (Culler 254–255).
Archetypal Criticism	A method of interpretation focusing on recurring symbols and patterns in literature.	Critiqued for reinforcing interpretive goals instead of advancing systematic poetics (Culler 248).
Historical Criticism	The study of literature’s relationship to its historical and social contexts.	Encouraged as a means to understand literature’s institutional and cultural roles (Culler 254–255).
Dialectical Criticism	A Marxist-inspired approach examining the interplay between literature and its social and historical forms.	Highlighted in Fredric Jameson’s work as a model for moving beyond textual interpretation (Culler 254–255).

Contribution of “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler to Literary Theory/Theories

1. Critique of New Criticism

Contribution: Culler critiques the limitations of New Criticism, particularly its focus on textual autonomy, close reading, and thematic unity.
Theory/Approach: New Criticism.

Impact: He highlights how New Criticism’s commitment to interpretation as the primary critical task has constrained broader theoretical inquiries.
Reference: “The most important and insidious legacy of the New Criticism is the widespread and unquestioning acceptance of the notion that the critic’s job is to interpret literary works” (Culler 245).

2. Advancing Structuralist Poetics

Contribution: Culler advocates for structuralist approaches that focus on the conventions, systems, and operations of literature rather than on individual textual interpretations.
Theory/Approach: Structuralism.
Impact: He calls for a systematic poetics that investigates how literature operates as a discourse, moving beyond thematic interpretation.

Reference: “To engage in the study of literature is… to advance one’s understanding of the conventions and operations of an institution, a mode of discourse” (Culler 246).

3. Emphasis on Intertextuality

Contribution: Culler introduces the concept of intertextuality as essential to understanding literature. Texts are not autonomous but exist in relation to other texts, genres, and cultural codes.

Theory/Approach: Post-Structuralism and Intertextuality.
Impact: He positions intertextuality as a way to understand the dynamic and interconnected nature of texts, influenced by thinkers like Roland Barthes.
Reference: “To read a work as literature is inevitably and necessarily to read it in relation to other texts, past and present” (Culler 253).

4. Reassessing Reader-Response Theory

Contribution: By discussing Stanley Fish’s “affective stylistics,” Culler underscores the importance of the reader’s role in creating meaning but critiques the lack of a comprehensive theory of reading.
Theory/Approach: Reader-Response Theory.

Impact: He calls for a more systematic account of “literary competence” to better understand how readers process and interpret texts.
Reference: “Understanding literature is not a matter of understanding literary texts but of studying the activity of interpretation” (Culler 252).

5. Contribution to Historical Criticism

Contribution: Culler argues for a deeper historical understanding of literature as an institution, rather than focusing solely on individual works.
Theory/Approach: Historical Criticism and New Historicism.
Impact: He suggests that criticism should explore the historical and social functions of literature within broader cultural systems.

Reference: “We have only fragmentary or anecdotal histories of literature as an institution: we need a fuller exploration of its historical relation to other forms of discourse” (Culler 246).

6. Dialectical Criticism and Marxist Theory

Contribution: Drawing on Fredric Jameson’s work, Culler highlights the potential of dialectical criticism to explore the historical and social conditions that necessitate interpretation.

Theory/Approach: Marxist Literary Criticism.
Impact: He promotes an understanding of literature as part of the interplay of social and historical realities, emphasizing its forms rather than content alone.
Reference: “The interplay between a literary work and its historical ground lies in the way that the work’s form and formal devices assimilate, transform, or supplement a culture’s ways of producing meaning” (Culler 254).

7. Deconstruction of Interpretation

Contribution: Culler critiques the primacy of interpretation in literary studies, suggesting it limits the scope of criticism to thematic unification.
Theory/Approach: Deconstruction.

Impact: Inspired by post-structuralist thought, he views interpretation as a limiting construct and argues for a theoretical focus on the systems that enable meaning.
Reference: “Criticism has been dominated by the interpretive project to such an extent that alternative modes of inquiry are subsumed or neutralized” (Culler 253).

8. Contribution to Psychoanalytic Criticism

Contribution: He critiques psychoanalytic criticism for confining itself to interpretive goals rather than exploring literature’s broader psychological effects on readers and writers.
Theory/Approach: Psychoanalytic Literary Criticism.
Impact: Culler calls for psychoanalytic criticism to address larger questions about fiction’s status, role, and psychological operations.

Reference: “We ought to understand much more than we do about the effects of fictional discourse” (Culler 246).

Examples of Critiques Through “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler

Literary Work	Critique Through Culler’s Lens	Key Concepts Applied	Explanation
Shakespeare’s King Lear	Critique of the endless pursuit of thematic interpretation that focuses on individual textual analysis.	New Criticism, Limitations of Interpretive Criticism	Instead of interpreting King Lear as a unified thematic whole, Culler would argue for studying its intertextual connections, conventions, and discursive impact.
Hawthorne’s The Scarlet Letter	Psychoanalytic interpretations often reduce the text to Oedipal conflicts, limiting broader exploration of its cultural and social functions.	Psychoanalytic Criticism, Effects of Fictional Discourse	Culler critiques the focus on resolving psychological “oddities” and calls for an investigation into the broader psychological and societal dynamics at play.
T. S. Eliot’s The Waste Land	The poem’s richness is often constrained by attempts to decode its symbolic unity or authorial intent.	Intertextuality, Beyond the Authorial Intent	Culler would advocate for viewing The Waste Land as an intertextual mosaic, exploring its connections to other texts and its function within literary conventions.
Conrad’s Heart of Darkness	Critics often focus on the moral ambiguity and themes of colonialism, neglecting the work’s form and its historical role as discourse.	Historical Criticism, Dialectical Criticism	Culler suggests moving beyond thematic interpretation to analyze how the text reflects and transforms the paradigms of colonial and historical discourse.

Criticism Against “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler

Overemphasis on Institutional Critique
Critics argue that Culler’s focus on literature as a “mode of discourse” sidelines the importance of engaging directly with the aesthetic and affective aspects of individual texts, potentially alienating readers from the literary experience.
Neglect of Reader-Text Dynamics
While Culler critiques interpretive criticism, some scholars contend that interpretation is an integral part of the reading process. Ignoring the reader’s active role in generating meaning risks oversimplifying the complex relationship between text and audience.

Practical Challenges to Abandoning Interpretation
Culler’s call to move beyond interpretation is seen by some as idealistic and impractical, as interpretation remains a central method in teaching, appreciating, and analyzing literature.
Ambiguity in Alternative Approaches
Critics highlight that Culler’s proposed alternatives, such as intertextuality and exploring institutional conventions, lack clear methodologies, leaving questions about how to apply his theories in practical literary analysis.
Undermining of Traditional Literary Criticism
By rejecting interpretation as the core of criticism, Culler risks dismissing a foundational practice in literary studies, leading to concerns about the marginalization of established critical traditions.

Eurocentrism in Theoretical Foundations
Some have pointed out that Culler’s reliance on European critical theories, such as structuralism and post-structuralism, may overshadow diverse critical traditions and perspectives from other cultural contexts.
Potential for Reductive Approaches
By advocating for systemic and institutional critique, there is a risk of reducing complex literary works to mere examples of broader cultural or institutional processes, thereby neglecting their individuality and nuance.

Representative Quotations from “Beyond Interpretation: The Prospects of Contemporary Criticism” by Jonathan Culler with Explanation

Quotation	Explanation
“The most important and insidious legacy of the New Criticism is the widespread and unquestioning acceptance of the notion that the critic’s job is to interpret literary works.”	Culler critiques the dominance of interpretation in literary criticism, arguing that it limits the field by equating literary understanding solely with interpretation.
“To engage in the study of literature is not to produce yet another interpretation of King Lear but to advance one’s understanding of the conventions and operations of an institution, a mode of discourse.”	The emphasis shifts from interpreting individual works to analyzing the broader systems and conventions that shape literature as a social and cultural institution.
“The poem is not simply a series of sentences; it is spoken by a persona, who expresses an attitude to be defined.”	This highlights the New Criticism’s focus on the internal coherence of a text and the persona’s role in shaping its meaning, which Culler argues narrows the scope of criticism.
“We need a more sophisticated and apposite account of the role of literature in the psychological economies of both writers and readers.”	Culler calls for a more comprehensive understanding of literature’s societal and psychological functions, rather than focusing on isolated textual interpretations.
“Reading is never a natural and innocent activity.”	This underscores the idea that reading is shaped by cultural and intertextual contexts, challenging the New Criticism’s notion of approaching texts without preconceived notions.
“The New Criticism’s dream of a fresh and unprejudiced approach to each autonomous artifact is not only impossible but fundamentally misconceived.”	Culler critiques the New Criticism for its idealization of textual autonomy and argues for an intertextual and contextual approach to reading literature.
“The meaning of a work is not something it contains, in spatial fashion, but the experience which results from the linear and temporal processing of its components.”	This redefines meaning as an experiential and dynamic process, aligning with theories like Stanley Fish’s reader-response criticism.
“Criticism has made almost no progress toward a comprehensive theory of fictions.”	Culler critiques the lack of development in literary criticism towards understanding fiction’s role, highlighting the reliance on outdated notions like dramatic illusion and identification.
“To analyze a poem was to show how all its parts contributed to a complex statement about human problems.”	Culler critiques this reductive approach of the New Criticism, where the primary goal is to unify the text’s elements into a singular thematic statement.
“The literary work participates in a variety of systems, plays among a series of languages.”	This emphasizes the intertextuality of literature, suggesting that texts are inherently part of broader linguistic, cultural, and discursive systems, and cannot be understood in isolation.