"AN IMPERFECT TALE": INTERPRETIVE ACCOUNTABILITY IN WIELAND Toni O'Shaughnessy Stanford University In the "Epistle to the Reader," which prefaces his Essay Concerning Human Understanding (1690), John Locke describes his own authorship in ambiguous and suggestive language. Authors, he says, are those "who let loose their own Thoughts," as hunters release hounds or hawks, "and follow them in writing."1 The understanding searches for "Truth" like a dog after "Quarry," making new and temporarily delightful discoveries. Although the possibility of final apprehension of truth is always apparently assumed in Locke's discussion, in fact Locke's hunter "cannot much boast of any great Acquisition." Truth is never finally caught. This is not, however, a significant problem for Locke, since "the very pursuit makes a great part of the Pleasure. " An author, though he may not arrive at truth, enjoys "the Hunter's Satisfaction" as he passively follows his thoughts in their pursuit of truth.2 Locke further claims that the creative submission of the author to his understanding is equally available to readers, who are encouraged to follow their own thoughts while reading and thus to be, at one remove, like the author following truth.3 With this move, Locke seems to relieve writers of responsibility for the interpretations placed on their texts. Readers cannot hold authors accountable for meanings that they themselves create, especially when in the process they become much like writers themselves. The specific use to which Locke's own text will be put, and indeed whether it seems to have anything to offer a reader or not, is up to the reader. "Thou art not," Locke charges his reader, "to blame me for it."4 Perhaps it is because Locke is self-consciously considering his own authorship in the prefatory epistle that he there emphasizes authors' comparative blamelessness for the interpretations readers make of texts (though he is careful to say that all that he has written is true to the best of his knowledge). For in the Essay proper, as is well known, Locke is at pains to prevent the interpretive anarchy such emphasis might encourage if it were presented without qualifying caveats. He makes it clear in Book III that authorial freedom from interpretive responsibility is never separate from authors' moral responsibility to "take care to apply their Words, as near as may be, to such Ideas as common use has annexed them to."5 He goes on to say that for Words . . . being no Man's private possession, but the common measure of Commerce and Communication, 'tis not for any one, at pleasure, to change the Stamp they are current in; nor alter the Ideas 42Toni O'Shaughnessy they are affixed to; . . . Men's Intentions in speaking are, or at least should be, to be understood.6 While insisting that "the very nature of Words, makes it almost unavoidable , for many of them to be doubtful and uncertain in their significations ,"7 Locke also insists that this does not excuse those who are "guilty" of a "wilful" abuse of words.8 For Locke, final judgment on a text, and indeed its very meaning, are up to the reader; nevertheless, the author should represent his ideas in words that readers are likely to construe according to the author's intentions. When authorship is thus responsible, and readers emulate authors in judging for themselves by following their own understandings, interpretation is as reliable as possible . Complicated and equivocal as Locke's interpretive model certainly is, it depends nevertheless on traditional, and from a contemporary perspective somewhat optimistic and even contradictory, assumptions. Locke supposes that authors write in order to transmit communicable meanings; that readers read to discover those meanings; and that it is possible, though very difficult, for a text to transmit the author's meaning to a reader who is thinking for himself. The inherent unfixedness of language, Locke suggests, may be controlled if an author takes pains to clarify meaning and if a reader agrees to "follow his own thoughts" in the same passively creative way that an author does when writing. A reader who can assume a well-meaning and conscientious author behind a text can be trusted to interpret reliably on...
Read full abstract