Upload
ram-dolom
View
216
Download
0
Embed Size (px)
Citation preview
7/29/2019 The Cartesian Difference
1/5
Dolom, Ram Anthonie N.
Prof. C. McEachern/Elisa Harkness
ENGL 10A: English Literature to 1660
3June 2011
The Cartesian Difference: Thinking in Marlowe and Marvell
At the center ofDoctor Faustus and The Garden are characters preoccupied with the
endeavor of thoughtMarlowes eponymous hero is a famed Wittenberg scholar thirsty for even
greater heights of intellectual achievement, while Marvells speaker indulges in a poem-long
meditation on the deep peace one finds in contemplation. Already in the above descriptions one
can tease out points of divergence; there is a self-contained contentment in Marvells speaker
that is absent in the go-getting fervor of Faustus. Between the writing of these texts, Descartes
published hisMeditations, in which is written the immortal sentence Cogito ergo sum or I
think, therefore I am. This constituted a validation of thought, specifically personal thought.I
only exist in as far asIthinkand the core of this self, this I, is that thought process and
nothing else. Therefore Marvells speaker is an avatar of the post-Cogito world, where thought
has been understood as the root of being and the self, while Faustus is stuck in the more
traditional conception of thought as means to an end. This has several implicationsMarvells
speaker finds intrinsic value in thoughts where Faustus does not; the speaker is content with a
contemplative solipsism where Faustus understands thinking as part of a social reality; and the
speakers thoughts are self-sufficient, self-generating units of value where Faustuss thoughts
require external inputs.
Faustus always has to justify his thoughts with the feats they can achieve, where
Marvells speaker is content with aimless contemplation. In his opening soliloquy, which
functions as a manifesto, Faustus repeatedly speaks of ends. He level[s] at the end of every
7/29/2019 The Cartesian Difference
2/5
Dolom 2
art, discusses logics chiefest end, then decides he hast attained that end, speculates about
the end of physic, and then decides he has not attained that end (i.4; i.8; i.10; i.17; i.18).
Thought, inDoctor Faustus, is emphatically not its own reward but a mere stepping stone to
other planes of achievement, to an external end. Marvells speaker meanwhile is happy in the
pointlessness of his thoughts, which never accomplish anything except for a sense of inner
equilibriumMeanwhile the mind, from pleasure less, / Withdraws into its happiness (41-2).
This inward turn is articulated in a complex reflexive. The mind is turning into itself, in the
process finding a happiness that, as far as the grammatical construction lets on, is the same as
finding itself. There is a process of self-discovery in The Garden that is simultaneously self-
actualizing and pleasing. Or perhaps it is pleasing because it is self-actualizing. Marvells
speaker is a Cartesian in the sense that, for him, mind existing (which is equated with mind
happy) is a byproduct of mind thinking. This complex structure of self-justifying thought is
entirely alien to Faustus, who depends on external structures of justification to validate a life of
thinking and mental exercise.
It follows that Faustuss concept of intellectual success involves dominion over external
reality, where Marvells speaker is quite happy to be ineffectual with or even dismissive of
everything external to the mind. Faustuss ambitions are very clear; he announces his modus
operandi: try thy brains to gain a deity (i.63). He abjures what he deems are the lesser
intellectual disciplines of philosophy, law, medicine and divinity settling instead for magic
because it lets him live in all voluptuousness (iii.92). Magic is therefore a medium by which
mental activity is indirectly translated into material success. Marvells speaker rejects such a
materialistic validation of thinking. In the lines Stumbling on melons, as I pass, / Ensnared with
flowers, I fall on grass (39-40), he shows a detached acceptance of material failure, a resigned
disregard of the corporeal and its limitations. It is after all during these mishaps
7/29/2019 The Cartesian Difference
3/5
Dolom 3
(Meanwhile) that the mind does the inward turn quoted in the preceding paragraph. The
Cartesian model insists that the mind is the only sure reality; therefore anyone informed by this
logic could take a posture of indifference with the material. Marvells speaker even begins with
an excoriation of the materialist perspective: How vainly men themselves amaze, / To win the
palm, the oak, or bays (1-2). The various mentioned flora represent material success, the chase
after which he declares vain. This value judgment, juxtaposed with Marlowes tragedy, becomes
a direct rebuke of Faustuss desire for a world of profit and delight, / of power, of honor, of
omnipotence (i.53-4).
Also, Faustuss thoughts are entirely social, while there is an ascetic solitude to the
speaker of The Garden. Faustus often allows other characters a say in his thoughts; the two
angels and Mephistopheles accompany most of his deliberations. Of Cornelius and Valdes, he
requests: make me blest with your sage conference (i.99). At every turn, he accommodates
others into his thought processes. Also, his fantasies are social: his first wish of Mephistopheles
is a wife, the fairest maid in Germany (v.139); and of the five conditions he demands in
exchange for his soul (v.96-110), four yoke Mephistopheles to his whims. These display a desire
for companions, his wishes functioning like insurances against solitude. Meanwhile, Marvells
speaker fully embraces the singular of that Cartesian I think, which insists on that I as the
only certain reality. The entire third stanza is an admonition of Fond lovers, cruel as their flame
(19). The speaker attacks the validity of human relationships by criticizing Love, one of the most
celebrated (especially in poetry) ties that bind people to one another. Society is all but rude, / To
this delicious solitude (15-16). He takes this sentiment to its logical conclusion by
romanticizing the happy garden-state, / While man there walked without a mate (57-58). That
Eden before Eve, a setup of literal solitude, is where a man was free to pursue unhindered
contemplation of the pure and sweet (59). In Descartes, minds are alone because minds can
7/29/2019 The Cartesian Difference
4/5
Dolom 4
only think alone, the certainty of being therefore always in the singular; in Marvell, the causality
goes both ways, solitude is a byproduct of thought and thought is a byproduct of solitude.
Furthermore, Faustus is dependent on outside sources for intellectual grist. Apart from
the characters that abet Faustuss thinking, there are also a host of texts. Faustus declares:
necromantic books are heavenly (i.50). On his first appearance, the Good Angel implores: O
Faustus, lay that damned book aside (i.70). Valdes supplies him with: Bacons and Abanus
works, / The Hebrew Psalter, and New Testament (i.154-5). Mephistopheles, immediately after
giving Faustus a wife, grants him four books (v.156-74). There is a textuality in Faustus that
strongly suggests his thoughts cannot generate themselves. They need external catalysts. The
recipe for success, according to Valdes, is as follows: these books, thy wit, and our experience
(i.119). Faustuss wit, his intellect, is only useful so far as the other two accompanies it. Lucifer
later grants him a last grimoire: take this book; peruse it thoroughly, and thou shalt (v.335).
The offer is articulated in a series of imperatives that should obviously appeal to Faustus. Books
not only help him generate his thoughts, they also help generate the effects he desires.
Marvells speaker is, however, entirely self-sufficient, championing the minds
independent primacy and power:
The mind, that ocean where each kind
Does straight its own resemblance find,
Yet it creates, transcending these,
Far other worlds, and other seas,
Annihilating all thats made. (43-47)
These lines come after that inward withdrawal previously discussed, making clear the minds
solipsistic creativity and indeed destructiveness. By asserting the minds ability to contain each
kind (each likeness on the earth) and create far other worlds, and other seas, the speaker is
7/29/2019 The Cartesian Difference
5/5
Dolom 5
making a case for mind as God. The mind, in Marvell, is a wellspring of unbridled creative
power that can transcend the limits of material reality. And that turn from creation to destruction
(Annihilating all thats made) reflects a capacity for apocalypse that could also be construed as
divine. Descartes, by asserting that the mind contains every thought, every single sense
perception, belief, imaginative conceit, etc., subsumes the material into that internal process of
Cogito, of I think. Marvells speaker therefore is distended into divine proportions, his mind
a self-sufficient creative (and destructive) force that rivals God, where Faustus is left poring over
books, hoping they would impart some vim and vigor to his pre-Cartesian mind.
Whatever the avenues of influence from Descartes to Marvell (and it may well simply be
convergent ideation), it stands that certain strands of thought in the poets work strongly echo the
ideas of the philosopher. Of course, Marvell is not a full Cartesian (for example, the reality of the
garden is never questioned, where Cartesian dualism would have), but his speaker is empowered
and justified by a conception of thinking as the font of certainty and identity. This allows him a
more tranquil enjoyment of contemplation; Marvells speaker is essentially a creature of repose
(8), and Fair Quiet (9), where Faustus literally spends himself chasing after external rationales
for the life of his mind. The conception of the two characters are separated by about half a
century, which saw the development of a set of ideas that allowed for the thinking life, formerly
one that tended toward tragedy, to be one of meaning and happiness.