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The Battles of Armageddon

The Battles of Armageddon Harold Fisch, The Biblical Presence in Shakespeare, Milton and Blake: A Comparative Study (Oxford: Clarendon, 1999), 331 pp. This book is dedicated to Geoffrey Hartman and directed—with a delicacy characteristic of its author—against Harold Bloom. Hartman seemed destined, once, to revise literary history in a mode compatible with deconstruction; Bloom assumed that responsibility instead, but in the process left the precious (in both 8:2 Copyright 2002 by Duke University Press senses) delicacies (in both senses) of deconstruction behind. Harold Fisch, as his parting gift (I attended his funeral in Jerusalem a few days before writing this review), has revised Bloom’s hermeneutics of influence in a direction less Freudian and more — oxymoronically — deconstructive and Oxonian. Like the original Old Critics, the Christian humanists, Fisch attends to the compatibility of the classical legacy and the biblical; but like Hartman, he shows how “chasms and contradictions . . . are deeply buried in the texture” of the sacred texts. Ambivalence, he hints — in the keenest whisper of an intense yet soft-spoken career — is less an individual problem than a cultural achievement. Amen to that, H. F.; and (binding the Hebrew term of closure to a Latin tag) http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Common Knowledge Duke University Press

The Battles of Armageddon

Bar-On, Mordechai
Common Knowledge , Volume 8 (2) – Apr 1, 2002
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Publisher
Duke University Press
Copyright
Copyright 2002 by Duke University Press
ISSN
0961-754X
eISSN
1538-4578
DOI
10.1215/0961754X-8-2-422-a
Publisher site
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Abstract

Harold Fisch, The Biblical Presence in Shakespeare, Milton and Blake: A Comparative Study (Oxford: Clarendon, 1999), 331 pp. This book is dedicated to Geoffrey Hartman and directed—with a delicacy characteristic of its author—against Harold Bloom. Hartman seemed destined, once, to revise literary history in a mode compatible with deconstruction; Bloom assumed that responsibility instead, but in the process left the precious (in both 8:2 Copyright 2002 by Duke University Press senses) delicacies (in both senses) of deconstruction behind. Harold Fisch, as his parting gift (I attended his funeral in Jerusalem a few days before writing this review), has revised Bloom’s hermeneutics of influence in a direction less Freudian and more — oxymoronically — deconstructive and Oxonian. Like the original Old Critics, the Christian humanists, Fisch attends to the compatibility of the classical legacy and the biblical; but like Hartman, he shows how “chasms and contradictions . . . are deeply buried in the texture” of the sacred texts. Ambivalence, he hints — in the keenest whisper of an intense yet soft-spoken career — is less an individual problem than a cultural achievement. Amen to that, H. F.; and (binding the Hebrew term of closure to a Latin tag)

Journal

Common Knowledge – Duke University Press

Published: Apr 1, 2002

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