Barthes on the WWE

I wanted to give some kind of justification for the guilty pleasure of watching WWE (almost "wee"), or at least for watching the film “The Wrestler,” but it seems that Roland Barthes already did so, even though he was writing way back in 1957. Barthes’s 13 pages (condensed quite a bit) follow. I must apologize in advance for atrocious grammar. I guess one instance of it could be blamed on my slicing and dicing, but most of it is due either to poor writing from Barthes, which would be kind of inconsistent, or to poor translating, which is more likely (sorry, Miss Lavers).

“The virtue of all-in wrestling is that it is the spectacle of excess. Wrestling is not a sport, it is a spectacle. Of course, there exists a false wrestling, in which the participants make a show of fair fight; this is of no interest. True wrestling, wrongly called amateur wrestling, is performed in second-rate halls, where the public spontaneously attunes itself to the spectacular nature of the contest, like the audience at a suburban cinema.

“The function of the wrestler is not to win; it is to go exactly through the motions which are expected of him. The gesture of the vanquished wrestler signifying to the world a defeat corresponds to the mask of antiquity meant to signify the tragic mode of the spectacle. As in the theatre, each physical type expresses to excess the part which has been assigned to the contestant. In the body of the wrestler we find the first key to the contest.

“The physique of the wrestlers constitutes a basic sign, which like a seed contains the whole fight. Wrestling is like a diacritic writing above the fundamental meaning of his body, the wrestler arranges comments which are episodic, but always opportune. What the public wants is the image of passion, not passion itself. There is no more a problem of truth in wrestling than in the theatre. In both, what is expected is the intelligible representation of moral situations which are usually private.

“Each moment in wrestling is like an algebra which instantaneously unveils the relationship between a cause and its represented effect. What is displayed for the public is the great spectacle of Suffering, Defeat, and Justice.

“Everyone must not only see that the man suffers, but also and above all understand why he suffers. What the wrestlers call a hold has precisely the function of preparing in a conventional, therefore intelligible, fashion the spectacle of suffering, of methodically establishing the conditions of suffering. Wrestling is the only sport which gives such an externalized image of torture. But here again, only the image is involved in the game. It is not true that wrestling is a sadistic spectacle: it is only an intelligible spectacle. There is another figure, more spectacular still than a hold: in the forearm smash, catastrophe is brought to the point of maximum obviousness, so much so that ultimately the gesture appears as no more than a symbol.

“We have already seen to what extent wrestlers exploit the resources of a given physical style to unfold before the eyes of the public a total image of Defeat. In wrestling, Defeat is not a conventional sign; it is not an outcome, but quite the contrary, it is a duration, a display, it takes up the ancient myths of public Suffering and Humiliation: the cross and the pillory. It is as if the wrestler is crucified in broad daylight and in the sight of all.

“But what wrestling is above all meant to portray is a purely moral concept: the very limit of the concept of Justice, this outermost zone of confrontation where it is enough to infringe the rules a little more to open the gates of a world without restraints. One must realize that ‘fairness’ here is a role or a genre, as in the theatre: the rules do not at all constitute a real restraint. In actual fact a fair fight is nothing but an exaggeratedly polite one; conversely, foul play exists only in its excessive signs. A fair fight surprises the aficionado; he feels suddenly moved at the sight of the general kindness of the world, but would probably die of boredom and indifference if wrestlers did not return to the orgy of evil which alone makes good wrestling.

“Extrapolated, fair wrestling could lead only to boxing or judo, whereas true wrestling derives its originality from all the excesses which make it a spectacle and not a sport. The ending of a boxing-match or a judo-contest is abrupt; the rhythm of wrestling is quite different, for its natural meaning is that of rhetorical amplification. Some fights are crowned by a final charivari, a sort of unrestrained fantasia where the rules are swept away by a triumphant disorder which overflows into the hall and carries off pell-mell wrestlers, seconds, referee and spectators.

“Such a finality demands that wrestling should be exactly what the public expects of it. In wrestling, nothing exists except in the absolute, there is no symbol, no allusion, everything is presented exhaustively. Leaving nothing in the shade, each action discards all parasitic meanings and ceremonially offers to the public a pure and full signification, rounded like Nature. This grandiloquence is nothing but the popular and age-old image of the perfect intelligibility of reality.

“No one can doubt that wrestling holds that power of transmutation which is common to the Spectacle and to Religious Worship. In the ring, wrestlers remain gods because they are, for a few short moments, the Key which opens Nature, the pure gesture which separates Good from Evil, and unveils a form of Justice which is at last intelligible.”

Sercer, John, Editor. Excerpts from “The World of Wrestling.” In Mythologies, by Roland Barthes. Translated by Annette Lavers. Farrar, Straus and Giroux (New York, 1995): 13-25.

This book has a double theoretical framework: on the one hand, an ideological critique bearing on the language of so-called mass-culture; on the other, a first attempt to analyze semiologically the mechanics of this language. I had just read Saussure and as a result acquired the conviction that by treating ‘collective representations’ as sign-systems, one might hope to go further by unmasking them and account in detail for the mystification which transforms petit-bourgeois culture into universal culture. --Roland Barthes, 1970 Preface to Mythologies.

I cannot countenance the traditional belief which postulates a natural dichotomy between the objectivity of the scientist and the subjectivity of the writer, as if the former were endowed with a ‘freedom’ and the latter with a ‘vocation’ equally suitable for spiriting away or sublimating the actual limitations of their situation. What I claim is to live to the full the contradiction of my time, which may well make sarcasm the condition of truth.” --Roland Barthes, 1957 Preface to Mythologies.

'The contradiction of our time might make sarcasm the condition of truth'?! Pedants, rejoice!

Essay on the Liberal Arts in Universities...Pretty cool.

http://www.thenewatlantis.com/publications/science-and-the-decline-of-the-liberal-arts

Thoughts?

The Revolution Begins

http://www.cbsnews.com/blogs/2009/09/15/taking_liberties/entry5314040.shtml

from the Gospel According to Drudge.

Peter's Summer "Job"

Dear Friends,

From the south of D.C. between the curves of the Potomac underneath the shade of a Hickory tree, Greetings! I would like to share with you all some points of interest. I am, for now, technically unemployed; that's right, I have remained strong, I'm not working at Ruby Tuesday!

I have been "hired" by my father as a Research Assistant for his upcoming book on Hilaire Belloc. So I basically get paid to research and read Belloc - I'm not complaining.

So far I've read The Way Out and I will be starting First And Last.

Mostly I attend to the visiting of friends and inns and taverns.

Arrivederci,

Peter

John's Summer Pedantriactivity

Peter asked me to do this, so forgive the length. Here is a pedantic activity with which I while away the wee weeks in woebegone Irving, Texas (besides getting drunk).

I am working on a small project examining various methods of biblical exegesis. I am focusing on the Psalms. The project basically compares various exegetical methods, and I have a hunch about what kind of conlusions I will find ... but, to ensure that I approach this with an open mind, I won't get into detail. All I can say is that around the time of the Renaissance (don't tell Dr. Sommerfeldt I used that word!), there seems to be a different kind of approach towards interpreting the Bible allegorically (and I think that appraoch abandons the fourfold method...).

Anyway, here are some commentaries that I'll need to consider for this project. Tragically, most of the people below seemed to have no idea about the "MLA Bibliography Citation Guidelines," or even the "Turabian" guidelines, or even the "Chicago" style of citing a bibliopgraphy! I can't believe their lack of pedantic scholarship! So, I'm not sure how to approach my bibliography, seeing as how some of the books are lacking in dates of publication, city published, etc. Here is a rough copy of my summer pedantriactivity.

Bibliography
Agellius, Antonius. Commentarii in Psalmos (Paris, 1611). (AGEL)

Albertus Magnus. Commentarius in Psalmos. In Opera Omnia. Vol. VII (??, ??). (ALB)

Aquinatis, Thomae. In Psalmos Davidis Expositio. In Opera Omnia. Vol. VIII (Rome, 1570). (AQ)

Aurea in Quinquaginta Davideios Psalmos Doctorum Graecorum Catena. Interprete Daniele Barbaro. (Venice, 1569). (GRAEC)

Aygnani, Michael. Commentaria in Psalmos Davidicos Prisci Cuiusdam Auctoris Incogniti in Duos Divisa Tomos. Post Completensem Editionem Recognita (Lugduni, Expensis Petri Landry, 1581). (AYG)

Biblia cum Glossa Ordinaria per F. Fransicum Fev. Ardentium Ordinis Minorum, Joannem Dodraeum et Jacobum de Cuilly, Theologos Doctores Parisiensis. Vol. III (Lugduni, 1590). (GLOS)

Biblia Maxima Versionem. Nicol. de Lyra, Joan. Gegnaei Doctorum Paris., Guccio Estii Doctorum Lyopoenaeum, Ioanne Menochii et Iacobi Tirini, Doctorum S. I. Authore R. P. Ioanne de La Haye. Vol. VI (Paris, 1660). (MAX)

Botta, Bartholomaeus. Psalmi Davidicae, Latinis Versibus Redditi et ab Eodem Commentariis Locupletissimis Illustrati (Venice, 1581). (BOT)

Bredembach, Mathew. In LXIX Psalmos sen Hymnos Prophetae Davidis Priores Commentaria (Cologne, 1560). (BRED)

Cassiodori, Magni Aurelii. Psalterium Exposition. In Opera Omnia, ed. J. Garetius. Two Volumes (Rotomagi, 1679). (CASS)

Cajetan, Thomas de Vio. Psalmi Davidici ad Hebraicam Veritatem Castigati: et Iuxta Sensum Literalem Dicunt Enarrati (Venice, 1530). (CAJ)

Carthusianus, Ludolphus de Saxonio. In Psalterium Expositio (??, 1521). (LUD)

Clarius, Isodore, ed. Vulgata Aeditio Veteris ac Novi Testamenti, Quorum Alterum ad Hebraicam, Alterum ad Graecam Veritatem Emendatum est: Adiectis ex Eruditis Scriptoribus Scholiis (Venice, 1542). (CLAR)

Episcopi Antissiodorensis, Remigii. Enarrationum in Psalmos David (Coloniae, 1536). (REMI)

Flaminius, Marcus Antonius. In Librum Psalmorum Brevis Explanatio (Lugduni, 1561). (FLAM)

Genebrarolus, Gilbert. Psalmi Davidis Variis Calendariis et Commentariis Genuinum Sensum et Hebraismos Fuisssime Aperientibus (Lugduni, 1607). (GEN)

Guidacerii, Agathius. De Laudibus et Materia Psalmorum. Et in Primum Psalmum, Secundum Veritatem Hebraicam Expositio (??, ??). (AGATH)

Hopper, Joachimo. Paraphrasi in Psalmos Davidicos, Additis Frevibus Argumentis et Axplanatiionibus (Antwerp, 1590). (HOP)

Jansen, Cornelius, Bishop of Ghent. Paraphrasis in Psalmos Omnes Davidicos (Lugdunum, 1586). (CJAN)

Lombardi, Petri. In totum Psalterium Commentarii (Paris, 1541). (LOMB)

Lorini, Ionnis, Societatis Iesu. Commentarii in Librum Psalmorum In quibus Praeter Accuratium Sensiis Litteralis Explanationem; Mistici Omnia Generis Sensu, ex Patribus. Three Vol. (Cologne, ??). (LORIN)

Mariana, Ioannus, SJ. Scholia in Vetus et Novem Testamentum (??, 1619). (MARIANA)

Menochius, John Stephon. Comentarii Totius Sacrae Scripturae. Two Vol. (Venice, 1643). (MEN)

Montano, Benedict Arias. Davidi Regis ac Prophetae Aliorumque Aacrorum Valum Psalmi, ex Hebraica Veritate in Latinum Carmen cum Argumentis et Ducidationibus (Antwerp, 1573). (MONT)

Pampolitani, Richardus. Anglosaxonis Eremitae in Psalterium Davidicum Enarratio (Cologne, 1536). (PAMP)

Perez, Jacobi. Expositiones in CL Psalmos Davidicos (Valentia, 1531). (PEREZ)

Sa, Emanuel. Notationes in Totam Scripturam Sacram (Lugduni, 1601). (SA)

Snoygondano, Raynerio. Psalterium Paraphrasibus (Lugduni, 1571). (SNOY)

Steuchus Eugubinus, Augustinius. Enarrationum in Psalmos (Lugduni, 1548). (STEUCH)

Tiraboscus, Lucretius. Exposition in Omnes Psalmos pro Tempore Doctrinae Spiritus Sancti, Mysteria Continens. Huic Accedit Amplissima Rationis Textus Hebraei, et Aeditionis Vulgatore Differentium Verborum Sylva (Venice, 1572). (TYR)

Tirin, Jacob. In Sacra Scripturam Commentarius (Venice, 1754). (TIRIN)

Titelmanuus, Franciscus. Elucidatio in Omnes Psalmos Iuxta Veritatem Vulgatae et Ecclesiae Usitate Aeditionis Latine (Antwerp, 1540). (TITEL)

Valdes, Juan de. El Salterio. Traducido del Hebreo en Romance Castellano. In Comentario a los Salmos, ed. Manuel Carrasco (Madrid, 1885). (VALD)

Varenius, Alanus. Homiliae in Canticum. In aliquot Psalmos Davidicos Oratiumculae sine Freves Homiliae. Ps. 15, 53, 83, 84 (Paris, ??). (VAR)