Harold Bloom (July 11, 1930 – October 14, 2019) was an American literary critic and the Sterling Professor of humanities at Yale University. In 2017, Bloom was called "probably the most famous literary critic in the English-speaking world". After publishing his first book in 1959, Bloom wrote more than 50 books, including over 40 books of literary criticism, several books discussing religion, and one novel. He edited hundreds of anthologies concerning numerous literary and philosophical figures for the Chelsea House publishing firm. Bloom's books have been translated into more than 40 languages. He was elected to the American Philosophical Society in 1995.
Bloom was a defender of the traditional Western canon at a time when literature departments were focusing on what he derided as the "School of Resentment" (which included multiculturalism, feminism, and Marxism). He was educated at Yale, the University of Cambridge, and Cornell University.
Early life and education Bloom was born in New York City on July 11, 1930, to Paula (née Lev) and William Bloom. He lived in the Bronx at 1410 Grand Concourse. He was raised as an Orthodox Jew in a Yiddish-speaking household, where he learned literary Hebrew; he learned English at the age of six. Bloom's father, a garment worker, was born in Odesa and his Lithuanian Jewish mother, a homemaker, near Brest-Litovsk in what is today Belarus. Harold had three older sisters and an older brother. He was the last living sibling.
As a boy, Bloom read Hart Crane's Collected Poems, a collection that inspired his lifelong fascination with poetry. Bloom went to the Bronx High School of Science, where his grades were poor but his standardized-test scores were high. In 1951 he received a B.A. degree in classics from Cornell, where he was a student of literary critic M. H. Abrams, and in 1955 a Ph.D. from Yale. In 1954–55 Bloom was a Fulbright Scholar at Pembroke College, Cambridge.Harold Bloom, "Introduction" in Harold Bloom (ed.), C.S. Lewis (New York: Chelsea House, 2006), p. 1.
Bloom was a standout student at Yale, where he clashed with the faculty of New Critics, including William K. Wimsatt. Several years later Bloom dedicated his book The Anxiety of Influence to Wimsatt.
Teaching career Bloom was a member of the Yale English Department from 1955 to 2019, teaching his final class four days before his death. He received a MacArthur Fellowship in 1985. From 1988 to 2004, Bloom was Berg Professor of English at New York University while maintaining his position at Yale. In 2010, he became a founding patron of Ralston College, a new institution in Savannah, Georgia, that focuses on primary texts. Fond of endearments, Bloom addressed both male and female students and friends as "my dear".
Personal life and death Bloom married Jeanne Gould in 1958. They had two children. In a 2005 interview, Jeanne said that she and Harold were both atheists, which he denied: "No, no, I'm not an atheist. It's no fun being an atheist."
Bloom was the subject of a 1990 article in GQ titled "Bloom in Love", which accused him of having affairs with female graduate students. He called the article a "disgusting piece of character assassination". Bloom's friend and colleague the biographer R. W. B. Lewis said in 1994 that Bloom's "wandering, I gather is a thing of the past. I hate to say it, but he rather bragged about it, so that wasn't very secret for a number of years." In a 2004 article for New York magazine, Naomi Wolf wrote that while she was an undergraduate student at Yale University in 1983, Bloom placed his hand on her inner thigh at a dinner arranged to discuss her writing. Bloom "vigorously denied" the allegation. Camille Paglia criticized Wolf, accusing her of launching a witch hunt and calling it "indecent" to make allegations about events from 20 years earlier. In response, Andrea Dworkin defended Wolf's trustworthiness despite their intellectual and ideological disagreements, while Jenni Murray, Marcelle d'Argy Smith, and Elizabeth Wurtzel responded more critically, casting doubt on Wolf's account and questioning the long gap between the alleged incident and Wolf's disclosure.
Bloom never retired from teaching, swearing that he would need to be removed from the classroom "in a great big body bag". He had open heart surgery in 2002 and broke his back after a fall in 2008. He died at a hospital in New Haven, Connecticut, on October 14, 2019. He was 89 years old.
Writing career Defense of Romanticism Bloom began his career with a sequence of highly regarded monographs on Percy Bysshe Shelley (Shelley's Myth-making, Yale University Press, originally Bloom's doctoral dissertation), William Blake (Blake's Apocalypse, Doubleday), W. B. Yeats (Yeats, Oxford University Press), and Wallace Stevens (Wallace Stevens: The Poems of Our Climate, Cornell University Press). In these, he defended the High Romantics against neo-Christian critics influenced by such writers as T. S. Eliot, who became a recurring intellectual foil. Bloom had a contentious approach: his first book, Shelley's Myth-making, charged many contemporary critics with sheer carelessness in their reading of the poet.
Influence theory
After a personal crisis during the late 1960s, Bloom became deeply interested in Ralph Waldo Emerson, Sigmund Freud, and the ancient mystic traditions of Gnosticism, Kabbalah, and Hermeticism. In a 2003 interview with Bloom, Michael Pakenham, the book editor for The Baltimore Sun, noted that Bloom had long called himself a "Jewish Gnostic". Bloom responded: "I am using 'Gnostic' in a very broad way. I am nothing if not Jewish... I really am a product of Yiddish culture. But I can't understand a Yahweh, or a God, who could be all-powerful and all-knowing and would allow the Nazi death camps and schizophrenia." Influenced by his reading, he began a series of books that focused on the way in which poets struggle to create their individual poetic visions without being overcome by the influence of the poets who inspired them to write.
The first of these books, Yeats, challenged the conventional critical view of William Butler Yeats's poetic career. In the introduction to this volume, Bloom set out the basic principles of his new approach to criticism: "Poetic influence, as I conceive it, is a variety of melancholy or the anxiety-principle." New poets become inspired to write because they have read and admired previous poets, but this admiration turns into resentment when the new poets discover that the poets they idolized have already said everything they wish to say. The poets become disappointed because they "cannot be Adam early in the morning. There have been too many Adams, and they have named everything."
In order to evade this psychological obstacle, according to Bloom, poets must be convinced that earlier poets have gone wrong somewhere and failed in their vision, thus leaving open the possibility that they have something to add to the tradition. Poets' love for their heroes turns into antagonism toward them: "Initial love for the precursor's poetry is transformed rapidly enough into revisionary strife, without which individuation is not possible."Map of Misreading, p. 10. The book that followed Yeats, The Anxiety of Influence, which Bloom started writing in 1967, drew upon the example of Walter Jackson Bate's The Burden of the Past and The English Poet and recast in systematic psychoanalytic form Bate's historicized account of the despair 17th- and 18th-century poets felt about their inability to equal their predecessors. Bloom attempted to trace the psychological process by which poets broke free from their precursors to achieve their own poetic visions. He drew a sharp distinction between "strong poets", who perform "strong misreadings" of their precursors, and "weak poets", who merely repeat their precursors' ideas as though following a kind of doctrine. He described this process in terms of a sequence of "revisionary ratios" through which strong poets pass in the course of their careers.
Addenda and developments of his theory
A Map of Misreading picks up where The Anxiety of Influence left off, making several adjustments to Bloom's system of revisionary ratios. Kabbalah and Criticism attempts to invoke the esoteric interpretive system of the Lurianic Kabbalah, as explicated by scholar Gershom Scholem, as an alternate system of mapping the path of poetic influence. Figures of Capable Imagination collected odd pieces Bloom had written in the process of composing his "influence" books.
Bloom continued to write about influence theory throughout the 1970s and '80s, and penned little thereafter that did not invoke his ideas about influence.
Novel experiment Bloom's fascination with David Lindsay's fantasy novel A Voyage to Arcturus led him to take a brief break from criticism to compose a sequel to it. This novel, The Flight to Lucifer, was Bloom's only work of fiction.
Religious criticism Bloom then entered a phase of what he called "religious criticism", beginning with Ruin the Sacred Truths: Poetry and Belief from the Bible to the Present (1989). In The Book of J (1990), he and David Rosenberg (who translated the biblical texts) portrayed one of the posited ancient documents that formed the basis of the first five books of the Bible (see documentary hypothesis) as the work of a great literary artist who had no intention of composing a dogmatically religious work (see Jahwist). They envisaged this anonymous writer as a woman attached to the court of the successors of the Israelite kings David and Solomona piece of speculation that drew much attention. Later, Bloom said that the speculations did not go far enough, and perhaps he should have identified J with the biblical Bathsheba.Bloom, Harold, The Western Canon: The Books and School of the Ages, New York: Harcourt Brace & Company, 1994, p. 5. In Jesus and Yahweh: The Names Divine (2004), he revisits some of the territory covered in The Book of J in discussing the significance of Yahweh and Jesus of Nazareth as literary characters, while casting a critical eye on historical approaches and asserting the fundamental incompatibility of Christianity and Judaism.
In The American Religion (1992), Bloom surveyed the major varieties of Protestant and post-Protestant religious faiths that originated in the United States and argued that, in terms of their psychological hold on their adherents, most had more in common with gnosticism than with historical Christianity. The exception was the Jehovah's Witnesses, whom Bloom regards as non-Gnostic. He elsewhere predicted that the Mormon and Pentecostal strains of American Christianity would overtake mainstream Protestant divisions in popularity in the next few decades. In Omens of Millennium (1996), Bloom identifies these American religious elements as on the periphery of an old – and not inherently Christian – gnostic, religious tradition that invokes a complex of ideas and experiences concerning angelology, interpretation of dreams as prophecy, near-death experiences, and millennialism.Bloom (1996), p. 5.
In his essay in "The Gospel of Thomas", Bloom writes that none of the Aramaic sayings in the Gospel of Thomas have survived in the original language.Bloom, Harold. "A Reading", in The Gospel of Thomas: The Hidden Sayings of Jesus. English translation and critical edition of the Coptic text by Marvin W. Meyer. San Francisco: HarperSanFrancisco, 1992, pp. 115 and 119. Marvin Meyer generally agreed and further confirmed that the earlier versions of that text were likely written in either Aramaic or Greek.Mayer, Marvin. "Introduction". The Gospel of Thomas. San Francisco: HarperSanFrancisco, 1992, p. 9. Meyer ends his introduction with an endorsement of much of Bloom's essay.Meyer (1992), p. 19. Bloom notes the otherworldliness of the Jesus in Thomas's sayings by making reference to "the paradox also of the American Jesus".Meyer (1992), p. 119.
The Western Canon