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TABOO: THE ACTUAL MODERNIST AESTHETIC, MADE REAL A ...

TABOO: THE ACTUAL MODERNIST AESTHETIC, MADE REAL A ...

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classicism plays no role” (OGT 161). Classicism invents allegorical speculation merely as<br />

a framing device to the symbolic unity it hosts. In the baroque period, allegory begins to<br />

appear as having its own conceptual-structure such that it rivals the symbol‟s unity. An<br />

allegory in this sense becomes the mode of pointing away from itself towards something<br />

else that is not designated by the symbol. Allegory in the trauerspiel serves to elevate<br />

profane things into the realm of sanctification. When Benjamin argues that allegory is the<br />

expression of a convention what he means to suggest is that the allegorical substrate<br />

serves to critique and interpret the symbol‟s implied unity of material and transcendental<br />

meaning:<br />

And the very same antinomies take plastic form in the conflict<br />

between the cold, facile technique and the eruptive expression of<br />

allegorical interpretation. Here too the solution is a dialectical one.<br />

It lies in the essence of writing itself…The sanctity of what is<br />

written is inextricably bound up with the idea of its strict<br />

codification. For sacred script always takes the form of certain<br />

complexes of words which ultimately constitute, or aspire to<br />

become, one single and inalterable complex. So it is that<br />

alphabetical script as a combination of atoms of writing, is the<br />

farthest removed from the script of sacred complexes. The latter<br />

take the form of hieroglyphics. (OGT 175)<br />

What emerges from this is the way in which Benjamin is tacitly construing two<br />

antithetical hermeneutic processes. The “single and inalterable” complex of the divine<br />

symbol becomes something that is, ultimately, a non-verbal icon. Allegory, as that which<br />

“is the farthest removed” from the symbol is left without any “inalterable” theological<br />

rebus to be used for the task of its de-coding. This helps to explain the two dominant<br />

images Benjamin uses to explain his linguistic thought: the ruin and the hieroglyph. The<br />

sense of self-enclosed possession of meaning that the symbolic-hieroglyph evinces is<br />

categorically at odds with the ruin of allegory that, in its essentially invisible character, is<br />

161

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