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A reader who quarrels with postulates, who dislikes Hamlet because he does not believe that there are ghosts or that people speak in pentameters, clearly has no business in literature. He cannot distinguish fiction from fact, and belongs in the same category as the people who send checks to radio stations for the relief of suffering heroines in soap operas.
Between religion's this is and poetry's but suppose this is, there must always be some kind of tension, until the possible and the actual meet at infinity.
Culture's essential service to a religion is to destroy intellectual idolatry, the recurrent tendency in religion to replace the object of its worship with its present understanding and forms of approach to that object.
In our day the conventional element in literature is elaborately disguised by a law of copyright pretending that every work of art is an invention distinctive enough to be patented.
It is clear that all verbal structures with meaning are verbal imitations of that elusive psychological and physiological process known as thought, a process stumbling through emotional entanglements, sudden irrational convictions, involuntary gleams of insight, rationalized prejudices, and blocks of panic and inertia, finally to reach a completely incommunicable intuition.
It is of the essence of imaginative culture that it transcends the limits both of the naturally possible and of the morally acceptable.
Just as a new scientific discovery manifests something that was already latent in the order of nature, and at the same time is logically related to the total structure of the existing science, so the new poem manifests something that was already latent in the order of words.
Popular art is normally decried as vulgar by the cultivated people of its time; then it loses favor with its original audience as a new generation grows up; then it begins to merge into the softer lighting of quaint, and cultivated people become interested in it, and finally it begins to take on the archaic dignity of the primitive.
The metaphor of the king as the shepherd of his people goes back to ancient Egypt. Perhaps the use of this particular convention is due to the fact that, being stupid, affectionate, gregarious, and easily stampeded, the societies formed by sheep are most like human ones.
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