Literary modernism

Modernist literature originated in the late 19th and early 20th centuries, and is characterised by a self-conscious separation from traditional ways of writing in both poetry and prose fiction writing. Modernism experimented with literary form and expression, as exemplified by Ezra Pound's maxim to "Make it new". This literary movement was driven by a conscious desire to overturn traditional modes of representation and express the new sensibilities of the time. The immense human costs of the First World War saw the prevailing assumptions about society reassessed, and much modernist writing engages with the technological advances and societal changes of modernity moving into the 20th century. In Modernist Literature, Mary Ann Gillies notes that these literary themes share the "centrality of a conscious break with the past", one that "emerges as a complex response across continents and disciplines to a changing world".

Literary modernism is often summed up in a line from W. B. Yeats: "Things fall apart; the centre cannot hold" (in 'The Second Coming'). Modernists often search for a metaphysical 'centre' but experience its collapse. (Postmodernism, by way of contrast, celebrates that collapse, exposing the failure of metaphysics, such as Jacques Derrida's deconstruction of metaphysical claims.)

Philosophically, the collapse of metaphysics can be traced back to the Scottish philosopher David Hume (1711–1776), who argued that we never actually perceive one event causing another. We only experience the 'constant conjunction' of events, and do not perceive a metaphysical 'cause'. Similarly, Hume argued that we never know the self as object, only the self as subject, and we are thus blind to our true natures. Moreover, if we only 'know' through sensory experience—such as sight, touch and feeling—then we cannot 'know' and neither can we make metaphysical claims.

Thus, modernism can be driven emotionally by the desire for metaphysical truths, while understanding their impossibility. Some modernist novels, for instance, feature characters like Marlow in Heart of Darkness or Nick Carraway in The Great Gatsby who believe that they have encountered some great truth about nature or character, truths that the novels themselves treat ironically while offering more mundane explanations. Similarly, many poems of Wallace Stevens convey a struggle with the sense of nature's significance, falling under two headings: poems in which the speaker denies that nature has meaning, only for nature to loom up by the end of the poem; and poems in which the speaker claims nature has meaning, only for that meaning to collapse by the end of the poem.

Modernism often rejects nineteenth century realism, if the latter is understood as focusing on the embodiment of meaning within a naturalistic representation. At the same time, some modernists aim at a more 'real' realism, one that is uncentered. Picasso's proto-cubist painting, 'The Poet' of 1911 is decentred, presenting the body from multiple points of view. As the Peggy Guggenheim Collection website puts it, 'Picasso presents multiple views of each object, as if he had moved around it, and synthesizes them into a single compound image'. This avoids the limitations of a single, privileged viewer, and points towards a more objective realism. Similarly, it has been argued that Wallace Stevens's realism

"serves a truth that is revealing—not the truth that prevails. It also is a “realism” that recognizes multiple perspectives, multiple truths. Perhaps the snow is not just white; it is also turning black, attuned to the menacing storm in the sky—or it is perhaps purple, surrounding a man with a monarch’s boundless ego."

Modernism, with its sense that 'things fall apart,' can be seen as the apotheosis of romanticism, if romanticism is the (often frustrated) quest for metaphysical truths about character, nature, a higher power and meaning in the world. Modernism often yearns for a romantic or metaphysical centre, but later finds its collapse.

This distinction between modernism and romanticism extends to their respective treatments of 'symbol'. The romantics at times see an essential relation (the 'ground') between the symbol (or the 'vehicle', in I.A. Richards's terms) and its 'tenor' (its meaning)—for example in Coleridge's description of nature as 'that eternal language which thy God / Utters'. But while some romantics may have perceived nature and its symbols as God's language, for other romantic theorists it remains inscrutable. As Goethe (not himself a romantic) said, ‘the idea [or meaning] remains eternally and infinitely active and inaccessible in the image’. This was extended in modernist theory which, drawing on its symbolist precursors, often emphasizes the inscrutability and failure of symbol and metaphor. For example, Wallace Stevens seeks and fails to find meaning in nature, even if he at times seems to sense such a meaning. As such, symbolists and modernists at times adopt a mystical approach to suggest a non-rational sense of meaning.