A Quote by Matthew Zapruder
That is a horrible thing in a way, but it is the one thing poets can bring back to experience, this intense focus on language, which activates words as a portal back into experience. It's a mysterious process that's very hard to articulate, because it's focused entirely on the material of language in a way, but in the interests not just of language itself whatever that would mean - that's the mistake, by the way, that so many so-called "experimental" poets make - but in service to human experience.
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Being a slow reader would normally be a deficiency; I found a way to make it an asset. I began to sound words and see all those qualities - in a way it made words more precious to me. Since so much of what happens in the world between human beings has to do with the inconsideration of language, with the imprecision of language, with language leaving our mouths unmediated, one thing which was sensuous and visceral led to, in the use of language, a moral gesture. It was about trying to use language to both exemplify and articulate what good is.
I love those moments on stage, on screen and in life when you dispense with language, when you sort of transcend it in a way, and certainly the experience of falling in love, I think, defies words, which is why poets, painters, musicians, actors have tried to describe that feeling, writers have just tried to put words to that.
One way to think about what psychedelics are is as catalysts for language development. They literally force the evolution of language. You cannot evolve faster than your language because the language defines the culture of meaning. So if there's a way to accelerate the evolution of language then this is real consciousness expansion and it's a permanent thing. The great legacies of the 60's are in attitudes and language. It boils down to doing your own thing, feeling the vibe, ego-trip, blowing your mind.
What's recommended is that if you have a good experience, don't get too excited. And if you have a bad experience, don't mistake it for a serious deviation or a sidetrack that you have to find your way back from. If you have a bad experience, just continue practicing as you were. In other words, whatever happens, just keep looking at your mind.
The way in which the photograph records experience is also different from the way of language. Language makes sense only when it is presented as a sequence of propositions. Meaning is distorted when a word or sentence is, as we say, taken out of context; when a reader or listener is deprived of what was said before, and after. But there is no such thing as a photograph taken out of context, for a photograph does not require one. In fact, the point of photography is to isolate images from context, so as to make them visible in a different way.
UG [universal grammar] may be regarded as a characterization of the genetically determined language faculty. One may think of thisfaculty as a 'language acquisition device,' an innate component of the human mind that yields a particular language through interaction with present experience, a device that converts experience into a system of knowledge attained: knowledge of one or another language.
The purpose of language is to communicate. That's the most basic definition of language. I have my own subjective experience going on in my head, and you have your own subjective experience going on in your head. The only way we can bridge that unbridgeable gap is through language.
It has not been definitively proved that the language of words is the best possible language. And it seems that on the stage, which is above all a space to fill and a place where something happens, the language of words may have to give way before a language of signs whose objective aspect is the one that has the most immediate impact upon us.
The way I mainly use the Internet is keeping in touch with poets that live far away. My main interest is contemporary American poets and some Spanish language poets, and I keep in touch with their work through either their websites or email.
English is the language of a people ho have probably earned their reputation for perfidy and hypocrisy because their language itself is so flexible, so often light-headed with with statements which appear to mean one thing one year and quite a different thing the next.
Words are merely utterances: noises that stand for feelings, thoughts, and experience. They are symbols. Signs. Insignias. They are not Truth. They are not the real thing. In fact, you place so little value on experience that when what your experience of God differs from what you've heard of God, you automatically discard the experience and own the words, when it should be just the other way around.
Not only the individual experience slowly acquired, but the accumulated experience of the race, organized in language, condensed in instruments and axioms, and in what may be called the inherited intuitions--these form the multiple unity which is expressed in the abstract term "experience.
One of the surest tests of the superiority or inferiority of a poet is the way in which a poet borrows. Immature poets imitate mature poets steal bad poets deface what they take and good poets make it into something better or at least something different. The good poet welds his theft into a whole of feeling which is unique utterly different than that from which it is torn the bad poet throws it into something which has no cohesion. A good poet will usually borrow from authors remote in time or alien in language or diverse in interest.
The Language Poets are writing only about language itself. The Ashbery poets are writing only about poetry itself. That seems to me a kind of dead end.
There is all this stuff about how sensitive poets are and how in touch with feelings, etc. they are, but really all we care about is language. At least in the initial stages of the process of writing the poem, though later other things start to come in, and a really good poem usually needs something more than just an interest in the material of language to mean anything to a reader.
Some feminist critics debate whether we take our meaning and sense of self from language and in that process become phallocentric ourselves, or if there is a use of language that is, or can be, feminine. Some, like myself, think that language is itself neither male nor female; it is creatively expansive enough to be of use to those who have the wit and art to wrest from it their own significance. Even the dread patriarchs have not found a way to 'own' language any more than they have found a way to 'own' earth (though many seem to believe that both are possible).
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