The Anxiety of Influence: A Theory of Poetry [ペーパーバック]

Or would it?

I've been ridiculed for saying this, but *The Anxiety of Influence* is a very harsh, very difficult little book. And yes, most writers *do* tend to shrug it off with defensive laughter and glib overconfidence. "Bloom's theories don't apply to me, after all. *I* don't feel the anxiety of which he speaks. I'm as young as Adam in the literary Garden of Eden, and my work is as important and worthwhile as I wish it to be." Thus tolls the death-knell of the M.F.A. student in Creative Writing.

Bloom's vision of the Canon has nothing to do with a required list of books, with the "carrion-eaters" of Tradition, paying uncritical knee-tribute to precedents and precursors. Bloom is simply reminding us that literature is not created in a vacuum of Edenic self-deception (the bland, cheeky optimism of the writing workshop), but rather in the poetomachia of the solitary apprentice testing himself against the creations of the past and present, a gladiatorial dialogue with the collective personae of Anteriority. In other words, the greatest literature is in competition with *itself*, an internalized version of the Canon that each strong poet carries within. The competition is both loving and malicious, and the "precursor" is always a composite of texts and artists, including contemporary authors fighting for imaginative and thematic territory, spurring each other on to higher achievements while stampeding the fallen.

For polemical purposes, Bloom simplifies the "composite precursor" in his reading of the English Romantics, testing themselves against the canonical strangeness of one John Milton. By casting the Miltonic Satan as the modern poet *in extremis*, Bloom creates a critical mythology as compelling as it is melodramatic, working through the byzantine evasions and torque-laden inversions the ephebe undertakes to carve out an imaginative space for himself. The "revisionary ratios" are derived from the Kabbalah of Isaac Luria, conceptualizing poetic creation as a heroic self-purgation and regeneration, achieving originality with an apparent loss of power, then returning to the fold for fresh melee and assimilative combat. Bloom's conscious objective is TO MAKE THE POET'S JOB MORE DIFFICULT, the smash complacency where it lives, in the Eliotic idealizations of "Tradition and the Individual Talent", which argues (catastrophically, in Bloom's view) that poetry is the benign and empyreal handing-down of the Muse's wedding-band from precursor to ephebe. But as Bloom persuasively argues, Eliot's stuffy and pretentious election of Dante as his true poetic father desperately obscures his true debts to Tennyson and Whitman, and his poetry may be weaker as a result. The casualties of Eliot's "poetic pacifism" lie forgotten in the charnel-house of unknown soldiers who've mistaken academic careerism for the deeper mysteries of canonical anguish, who've taken the low road of insularity against the combative "wakening of the dead."

To suggest that this sort of gladiatorial perspectivizing is "self-defeating" is rather like calling Nietzsche a "nihilist" because he chose to philosophize with a hammer -- that is, dedicated himself to scraping away all the evasions, the happy-go-lucky subterfuge -- to provide a more truthful genealogy of art and creativity and, more importantly, an Ethics on precisely what is required of writers (born this late in history) pretending to canonical strength. *TAoI* is as Nietzschean a text as you will find, a polemical kick in the stomach, brutal in its necessities, staring deep into the horizon of literature and conceptualizing the intra-poetic psychic warfare of poets WHO WILL NOT DIE. It is a nail-bomb thrown into the seminar-room of creative writing workshops, exploding the glib complacency of young writers who've forgotten that Time is unforgiving in its choice of literary survivors.

To put it another way, Bloom never says that originality doesn't exist, only that our idealized, Eliotic perceptions of originality are immature and self-defeating, an excuse not only to *be* mediocre (as young as Adam at the dawn of Creation), but to revel in and celebrate that mediocrity. That said, those who are coddled by Academe will probably find Bloom's book vulgar, incomprehensible, melodramatic, even paranoid in its implications. While others, stoically self-critical, will find themselves reading a completely different book, and a glorious one at that.

As the previous reviewer suggested, there may be room enough in the academic industry for a communal fellowship of writers and teachers, but there is an important qualitative difference between the respectable productions of, say, a Mark Van Doren, and the monstrous achievements of canonical prowess Bloom examines here. Mediocrity needs to justify itself, to make excuses for its smug complacency, but just as 99.9% of our generation's literature is "written in water," so the canonical survivors of the future will be forced to take even more extreme measures to be remembered, to stand in the square where martyrs are made. Bloom's book, in essence, attempts to dramatize and account for these "extreme measures."

*The Anxiety of Influence*, for all its conceptual flummery and Rube Goldberg convolutions, stands today as a brilliant thought-experiment on the lengths genius will go to stamp itself in bronze, to carry on and flourish in a universe of Death (or its literary equivalent, Compromise). Even if you find his main argument pedantic and repulsive, Bloom provides dozens of pyrotechnic micro-arguments in each chapter, not to mention some brilliant and provocative readings of classic poetry. Bloom is a great talker and showman, and those who dismiss his theories as frivolous poppycock may still be charmed by his brash, Hazlittean personality. The important thing is to take the time to understand where Bloom is coming from, and not to project one's own anxieties onto this difficult and rewarding text.