section_path: Modernism, Romanticism, Philosophy and Symbol
section_name: Modernism, Romanticism, Philosophy and Symbol
paragraph_text: Modernism, Romanticism, Philosophy and Symbol
  
  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, Les Demoiselles d'Avignon of 1907 (see picture above), does not present its subjects from a single point of view (that of a single viewer), but instead presents a flat, two-dimensional picture plane. 'The Poet' of 1911 is similarly 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'.
  
  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 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.
  
  For these reasons, modernist metaphors may be unnatural, as for instance in T.S. Eliot's description of an evening 'spread out against the sky / Like a patient etherized upon a table'. Similarly, for many later modernist poets nature is unnaturalized and at times mechanized, as for example in Stephen Oliver's image of the moon busily 'hoisting' itself into consciousness.