T. S. Eliot as Conservative MentorRoger Scruton (IR 39:1-2, Fall 2003/Spring 2004) - 07/28/08
T. S. Eliot was indisputably the greatest poet writing in English in the twentieth century. He was also the most revolutionary Anglophone literary critic since Samuel Johnson, and the most influential religious thinker in the Anglican tradition since the Wesleyan movement. His social and political vision is contained in all his writings, and has been absorbed and reabsorbed by generations of English and American readers, upon whom it exerts an almost mystical fascination—even when they are moved, as many are, to reject it. Without Eliot, the philosophy of Toryism would have lost all substance during the last century. And while not explicitly intending it, Eliot set this philosophy on a higher plane, intellectually, spiritually and stylistically, than has ever been reached by the adherents of the socialist idea.
Eliot attempted to shape a philosophy for our times that would be richer and more true to the complexity of human needs than the free-market panaceas that have so often dominated the thinking of conservatives in government. He assigned a central place in his social thinking to high culture. He was a thorough traditionalist in his beliefs but an adventurous modernist in his art, holding artistic modernism and social traditionalism to be different facets of a common enterprise. Modernism in art was, for Eliot, an attempt to salvage and fortify a living artistic tradition in the face of the corruption and decay of popular culture.
Eliot was born in St Louis, Missouri, in 1888, and educated at Harvard, the Sorbonne, and Merton College, Oxford, where he wrote a doctoral thesis on the philosophy of F. H. Bradley, whose Hegelian vision of society exerted a profound influence over him. He came, as did so many educated Americans of his generation, from a profoundly religious and public-spirited background, although his early poems suggest a bleak and despairing agnosticism, which he only gradually and painfully overcame. In 1914 he met Ezra Pound, who encouraged him to settle in England. He married during the following year, which also saw the publication of his first successful poem, “The Love Song of J. Alfred Prufrock.” This work, together with the other short poems that were published along with it as Prufrock and Other Observations in 1917, profoundly altered the course of English literature. They were the first truly modernist works in English, although the most visible influences on their imagery and diction were not English but French—specifically, the fin-de-siècle irony of Laforgue, and the symbolism of Rimbaud, Mallarmé and Verlaine. They were also social poems, concerned to express a prevailing collective mood, even when dressed in the words of a specific protagonist. The wartime generation found themselves in these poems, in a way that they had not found themselves in the pseudo-romantic literature of the Edwardian period.
Shortly afterwards Eliot published a book of essays, The Sacred Wood, which was to be as influential as the early poetry. In these essays, Eliot presented his new and exacting theory of the role of criticism, of the necessity for criticism if our literary culture is to survive. For Eliot, it is no accident that criticism and poetry so often come together in the same intelligence—as in his own case, and the case of Coleridge, whom he singled out as the finest of English critics. For the critic, like the poet, is concerned to develop the “sensibility” of his reader—by which term Eliot meant a kind of intelligent observation of the human world. Critics do not abstract or generalize: they look, and record what they see. But in doing so, they also convey a sense of what matters in human experience, distinguishing the false from the genuine emotion. While Eliot was to spell out only gradually and obscurely over many years just what he meant by “sensibility,” his elevated conception of the critic’s role struck a chord in many of his readers. Furthermore, The Sacred Wood contained essays that were to revolutionize literary taste. The authoritative tone of these essays gave rise to the impression that the modern world was at last making itself heard in literature—and that its voice was T. S. Eliot’s.
The Sacred Wood turned the attention of the literary world to the “metaphysical poets” of the sixteenth and seventeenth centuries, and to the Elizabethan dramatists—the lesser predecessors and the heirs of Shakespeare, whose raw language, rich with the sensation of the thing described, provided a telling contrast to the sentimental sweetness that Eliot condemned in his immediate contemporaries. There is also an essay on Dante, discussing a question that was frequently to trouble Eliot—that of the relationship between poetry and belief. To what extent could one appreciate the poetry of the Divine Comedy while rejecting the doctrine that had inspired it? This question was a real one for Eliot, for several reasons.