Benny Bunter
Well-known member
From that poetry foundation essay on Prynne:
In Kitchen Poems, Prynne took up, at the level of the name, the relations between language and the real. Expanding and enriching the significance of this inquiry was the practice and theory of Olson and the projectivists. It is into the gap that opens between the name and what is named, between sign and referent, that deception and trickery penetrate. Names can return us to things, to the world of which they are themselves a part, only insofar as we are prepared to trust to the very trickery that has deceived us and to recognize in the absence, the lack, of language an unveiling, a bringing into presence. In the language of poetry speaks that which speaks nowhere else. Poetry is a calling by name of that by which poetry is spoken. Prynne writes, in “Sketch for a Financial Theory of the Self,” “the names, / do you not / see, are just / the tricks we / trust, which / we choose.” Tradition, custom, is the richest expression of trust we have, its most profound expression the mysteries of liturgy, ritual, that enact and sustain the deep analogies between language and the real. For us, now in a world in which that trust has been broken, a world of monetary exchange, of the ego centered upon consumption and profit, it is our condition that “what I am is a special case of / what we want.” Language, reduced to demand, closes in upon the needs of the ego. But paradoxically, for Prynne, such needs return us to the elemental clarity of certain facts, to the physicality of the body, and opens to language anew the experience of the real:
The purity is a question of
names. We are here to utter them. This is
a prayer. I have it now between my
teeth and my eyes, on my forehead. Know
the names. It is as simple as the purity
of sentiment: it is as simple
as that.
In Kitchen Poems, Prynne took up, at the level of the name, the relations between language and the real. Expanding and enriching the significance of this inquiry was the practice and theory of Olson and the projectivists. It is into the gap that opens between the name and what is named, between sign and referent, that deception and trickery penetrate. Names can return us to things, to the world of which they are themselves a part, only insofar as we are prepared to trust to the very trickery that has deceived us and to recognize in the absence, the lack, of language an unveiling, a bringing into presence. In the language of poetry speaks that which speaks nowhere else. Poetry is a calling by name of that by which poetry is spoken. Prynne writes, in “Sketch for a Financial Theory of the Self,” “the names, / do you not / see, are just / the tricks we / trust, which / we choose.” Tradition, custom, is the richest expression of trust we have, its most profound expression the mysteries of liturgy, ritual, that enact and sustain the deep analogies between language and the real. For us, now in a world in which that trust has been broken, a world of monetary exchange, of the ego centered upon consumption and profit, it is our condition that “what I am is a special case of / what we want.” Language, reduced to demand, closes in upon the needs of the ego. But paradoxically, for Prynne, such needs return us to the elemental clarity of certain facts, to the physicality of the body, and opens to language anew the experience of the real:
The purity is a question of
names. We are here to utter them. This is
a prayer. I have it now between my
teeth and my eyes, on my forehead. Know
the names. It is as simple as the purity
of sentiment: it is as simple
as that.