THE FANTASTIC AS A MODE
The Fantastic derives from the Latin, phantasticus, meaning that which is made visible, visionary, unreal. A fantasy is story based on and controlled by an overt violation of what is generally accepted as possibility; it is the narrative result of transforming the condition contrary to fact into “fact” itself (Irwin, p.x)
The menippea was a traditional form of fantastic art and it exhibits crucial links with carnival as well as crucial differences between its celebrations of misrule and the disorder found in less festive modern fantasies.
Modern fantasy is severed from its root in carnivalesque art: it is no longer a communal form.
Dostoevsky frequently writes of a fantastic literature as being the only appropriate medium for suggesting a sense of estrangement, of alienation from ‘natural’ origin.
Sartre claims, fantasy assumes its proper function: to transform this world. The fantastic, in becoming humanized, approaches the ideal purity of its essence, becomes what it had been. Without a context of faith in supernaturalism (whether sacred or secular), fantasy is an expression of human forces.
The ‘real’ under scrutiny
Paraxis is telling notion in relation to the place, or space, of the fantastic, for it implies an inextricable link to the man body of the ‘real’ which it shades and treathens.
The best theoretical study of fantasy as a mode defined by its ‘rationality’, i.e. by its positioning in relation to the real is Irene Bessiere le Recit fantastique: la poetique de L’incertain (1974).
Formalis theories explained that the basic trope of fantasy is the oxymoron, a figure of speech which holds together contradiction and sustains them in an impossible unity, without progressing toward synthesis. Several literary critics said that Fantasy is kind of extended narrative which establishes and develops an antifact, that is, plays the game of impossible… a fantasy story based on and controlled by an overt violation of what is generally accepted as possibility( Irwin, p.ix). Caillois also defined that fantastic is always break in the acknowledged order, an irruption of the inadmissible within the changeless everyday legality images do not examine narrative structures. Titles of many fantasies indicate this opening activity, often linking into notions of (1) invisibility, (2) impossibility, (3)transformation, (4) defiant illusion.
The fantastic requires the fulfillment of three conditions. 1. The text must oblige the reader to consider the world of the characters as a world of living persons and to hesitate between a natural and supernatural explanation of the event described. 2. The readers role is entrusted to characters…the hesitation is represented, it becomes one of themes of the work. 3. The reader must adopt a certain attitude with regard to the text: he will reject allegorical as well as poetic interpretation.
Todorov represents the different kinds of fantasy diagrammatically
Pure uncanny
Fantastic uncanny
Fantastic Marvelous
Pure marvelous
Themes of the fantastic in literature revolve around this problem of making visible the un-seen, of articulating un-said.
Themes can be clustered into several related areas: (1) invisibility, (2), transformation (3), dualism (4) good versus evil. Two groups of fantastic themes based on Todorov: those dealing with the “I” and those dealing with”not-I”.
There are two kinds of myth in fantasy: Frankenstein type of myth, source of metamorphosis or strangeness within the self and Dracula type of myth, otherness is established through a fusion of self with something out side , producing a new form, an ‘other’ reality.
References
Rosemary Jackson,1981, FANTASY: The Literature of Subversion, Metheun: London and New York