When is the last time you read a book or a story simply because it interested you? If you were to classify that book, would you call it fiction or literature? This is an interesting separation, with many possible reasons for it. One is that “fiction” and “literature” are regarded as quite different things. “Fiction,” for example, is what people read for enjoyment. “Literature” is what they read for school. Or “fiction” is what living people write and is about the present. “Literature” was written by people (often white males) who have since died and is about times and places that have nothing to do with us. Or “fiction” offers everyday pleasures, but “literature” is to be honored and respected, even though it is boring. Of course, when we put anything on a pedestal, we remove it from everyday life, so the corollary is that literature is to be honored and respected, but it is not to be read, certainly not by any normal person with normal interests.

Sadly, it is the guardians of literature, that is, of the classics, who have done so much to take the life out of literature, to put it on a pedestal and thereby to make it an irrelevant aspect of American life. People study literature because they love literature. They certainly don’t do it for the money. But what happens too often, especially in colleges, is that teachers forget what it was that first interested them in the study of literature. They forget the joy that they first felt (and perhaps still feel) as they read a new novel or a poem or as they reread a work and saw something new in it. Instead, they erect formidable walls around these literary works, giving the impression that the only access to a work is through deep learning and years of study. Such study is clearly important for scholars, but this kind of scholarship is not the only way, or even necessarily the best way, for most people to approach literature. Instead it makes the literature seem inaccessible. It makes the literature seem like the province of scholars. “Oh, you have to be smart to read that,” as though Shakespeare or Dickens or Woolf wrote only for English teachers, not for general readers.

What is Literature?

In short, literature evokes imaginative worlds through the conscious arrangement of words that tell a story. These stories are told through different genres, or types of literature, like novels, short stories, poetry, drama, and the essay. Each genre is associated with certain conventions. In this course, we will study poetry, short fiction, and drama (in the form of movies).

Some Misconceptions about Literature

Of course, there are a number of misconceptions about literature that have to be gotten out of the way before anyone can enjoy it. One misconception is that literature is full of hidden meanings. There are certainly occasional works that contain hidden meanings. The biblical book of Revelation, for example, was written in a kind of code, using images that had specific meanings for its early audience but that we can only recover with a great deal of difficulty. Most literary works, however, are not at all like that. Perhaps an analogy will illustrate this point. When I take my car to my mechanic because something is not working properly, he opens the hood and we both stand there looking at the engine. But after we have looked for a few minutes, he is likely to have seen what the problem is, while I could look for hours and never see it. We are looking at the same thing. The problem is not hidden, nor is it in some secret code. It is right there in the open, accessible to anyone who knows how to “read” it, which my mechanic does and I do not. He has been taught how to “read” automobile engines and he has practiced “reading” them. He is a good “close reader,” which is why I continue to take my car to him.

The same thing is true for readers of literature. Generally authors want to communicate with their readers, so they are not likely to hide or disguise what they are saying, but reading literature also requires some training and some practice. Good writers use language very carefully, and readers must learn how to be sensitive to that language, just as the mechanic must learn to be sensitive to the appearances and sounds of the engine. Everything that the writer wants to say, and much that the writer may not be aware of, is there in the words. We simply have to learn how to read them.

Another popular misconception is that a literary work has a single “meaning” (and that only English teachers know how to find that meaning). There is an easy way to dispel this misconception. Just go to a college library and find the section that holds books on Shakespeare. Choose one play, Hamlet, for example, and see how many books there are about it, all by scholars who are educated, perceptive readers. Can it be the case that one of these books is correct and all the others are mistaken? And if the correct one has already been written, why would anyone need to write another book about the play? The answer is this:

Again, let me use an analogy to illustrate this point. Suppose that everyone at a meeting were asked to describe a person who was standing in the middle of the room. Imagine how many different descriptions there would be, depending on where the viewer sat in relation to the person. For example, an optometrist in the crowd might focus on the person’s glasses; a hair stylist might focus on the person’s haircut; someone who sells clothing might focus on the style of dress; a podiatrist might focus on the person’s feet. Would any of these descriptions be incorrect? Not necessarily, but they would be determined by the viewers’ perspectives. They might also be determined by such factors as the viewers’ ages, genders, or ability to move around the person being viewed, or by their previous acquaintance with the subject. So whose descriptions would be correct? Conceivably all of them, and if we put all of these correct descriptions together, we would be closer to having a full description of the person.

If the podiatrist is of the opinion that the person is five feet, nine inches tall, the podiatrist could be mistaken. And even if the podiatrist actually measures the person, the measurement could be mistaken. Everyone who describes this person, therefore, must offer not only an opinion but also a basis for that opinion. “My feeling is that this person is a teacher” is not enough. “My feeling is that this person is a teacher because the person’s clothing is covered with chalk dust and because the person is carrying a stack of papers that look like they need grading” is far better, though even that statement might be mistaken.

So it is with literature. As we read, as we try to understand and interpret, we must deal with the text that is in front of us; but we must also recognize (1) that language is slippery and (2) that each of us individually deals with it from a different set of perspectives. Not all of these perspectives are necessarily legitimate, and it is always possible that we might misread or misinterpret what we see. Furthermore, it is possible that contradictory readings of a single work will both be legitimate, because literary works can be as complex and multi-faceted as human beings. It is vital, therefore, that in reading literature we abandon both the idea that any individual’s reading of a work is the “correct” one and the idea that there is one simple way to read any work. Our interpretations may, and probably should, change according to the way we approach the work. If we read The Chronicles of Narnia as teenagers, then in middle age, and then in old age, we might be said to have read three different books. Thus, multiple interpretations, even contradictory interpretations, can work together to give us a fuller and possibly more interesting understanding of a work.

Why Reading Literature is Important

The relationship between the reader and the world of a work of literature is complex and fascinating. Frequently when we read a work, we become so involved in it that we may feel that we have become part of it. “I was really into that movie,” we might say, and in one sense that statement can be accurate. But in another sense it is clearly inaccurate, for actually we do not enter the movie or the story as IT enters US; the words enter our eyes in the form of squiggles on a page which are transformed into words, sentences, paragraphs, and meaningful concepts in our brains, in our imaginations, where scenes and characters are given “a local habitation and a name.” Thus, when we “get into” a book, we are actually “getting into” our own mental conceptions that have been produced by the book, which, incidentally, explains why so often readers are dissatisfied with cinematic or television adaptations of literary works.

In fact, though it may seem a trite thing to say, writers are close observers of the world who are capable of communicating their visions, and the more perspectives we have to draw on, the better able we should be to make sense of our lives. In these terms, it makes no difference whether we are reading a Homeric epic poem like The Odyssey, a twelfth-century Japanese novel like The Tale of Genji, or a Victorian novel by Dickens, or even, in a sense, watching someone’s TikTok video (a video or movie is also a kind of text that can be “read” or analyzed for multiple meanings). The more different perspectives we get, the better. And it must be emphasized that we read such works not only to be well-rounded (whatever that means) or to be “educated” or for antiquarian interest. We read them because they have something to do with us, with our lives. Whatever culture produced them, whatever the gender or race or religion of their authors, they relate to us as human beings; and all of us can use as many insights into being human as we can get. Reading is itself a kind of experience, and while we may not have the time or the opportunity or  or physical possibility  to experience certain things in the world, we can experience them through reading. So literature allows us to broaden our experiences.

Reading also forces us to focus our thoughts. The world around us is so full of stimuli that we are easily distracted. Unless we are involved in a crisis that demands our full attention, we flit from subject to subject. But when we read a book, even a book that has a large number of characters and covers many years, the story and the writing help us to focus, to think about what they show us in a concentrated manner. When I hold a book, I often feel that I have in my hand another world that I can enter and that will help me to understand the everyday world that I inhabit.

Literature invites us to  meet interesting characters and to visit interesting places, to use our imagination and to think about things that might otherwise escape our notice, to see the world from perspectives that we would otherwise not have.

Watch this video for a discussion of why reading fiction matters.

How to Read Literature: The Basics

While you will have your own individual connection to a piece based on your life experiences, interpreting literature is not a willy-nilly process. Each piece of writing has purpose, usually more than one purpose–you, as the reader, are meant to uncover purpose in the text. As the speaker notes in  the video you watched about how to read literature, you, as a reader, also have a role to play. Sometimes you may see something in the text that speaks to you; whether or not the author intended that piece to be there, it still matters to you.

But remember that when we write about literature, our observations must also be supported by the text itself. Make sure you aren’t reading into the text something that isn’t there. Value the text for what is and appreciate the experience it provides, all while you attempt to create a connection with your experiences.

Attributions:

• Content written by Dr. Karen Palmer and licensed CC BY NC SA.
• Content adapted from Literature, the Humanities, and Humanity by Theodore L. Steinberg and licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

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The Worry Free Writer by Dr. Karen Palmer is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License, except where otherwise noted.