April 20, 2009

WRITING ENGLISH POEMS: A Challenge For EFL Students



ABSTRACT- English poetry has a great complexity. It employs several elements: theme, imagery, tone, sound, and rhythm as the key elements; not to mention figurative languages, and connotation. This paper highlights the challenges EFL students may face in writing English poetry, and offer some practical ways in dealing with them.
From the classroom practise, the writer has detected that rhyme and rhythm are the most difficult elements for students to apply in their poems. Therefore, these two aspects are the most challenging. By encouraging to use thesaurus, ultimately students can make rhyming poems. In terms of rhythm, students are not able yet to apply a fixed metrical pattern in their poems. The patterns vary to each line of their poems.

INTRODUCTION

It is most likely that everyone is aware that poetry is the most difficult to understand among other literary works. Poetry is a special form of literature. It looks different from other forms of writing, and it sounds different. Many students say that they hate poetry, probably because it takes more effort to understand poetry than prose or play.
Meanwhile, it is quite strange when people search for an appropriate way to express their feelings, such as in times of tragedy, they naturally turn to the poem as a means of expression. We can check a daily newspaper to read examples. For a condolence, for example, people wish to put into words their feelings of loss and remembrance. We all have favourite songs, and what is a song but a poem set to music? We spend time in greeting card stores searching for the perfect card to reflect our wishes for a happy birthday, an anniversary; most of these wishes are written in verse form.

Sometimes a poetic slogan sticks in our head for the entire day. All of these instances prove that poetry is everywhere in our everyday lives. We seem to have a need for forms of expression that include rhyme and rhythm.
Poetry can tell a story, describe an object or situation, narrate an event, or simply express feelings. Whatever the substance of the remarks and the ultimate message, poetry is characterized by linguistic elements that go beyond standard sentence structure.
Initially, poetry might be defined as a kind of language that says more and says it more intensely than does ordinary language. William Wordsworth defined poetry as "the spontaneous overflow of powerful feelings, recollected in tranquillity" (cited in Kennedy and Gioia, 1995). Poetry is the most condensed and concentrated form of literature, saying most in the fewest number of words.
Poetry is language whose individual lines have a higher voltage than most language has. It is language that grows frequently incandescent, giving off both light and heat. Therefore, it can be recognized only by the response made to it by a good reader.
The problem, however, is that not all of us are good readers. Poor readers will see poetry as nonsensical. How can poetry be described as moving and exciting when they find it dull and boring. To their eyes, poetry is no more than a fancy way of writing something that cannot be said more simply.
Poetry is a kind of multidimensional language. Ordinary language that we use to communicate information is one dimensional, since it is directed only at the listener’s understanding. Its one dimension is intellectual. Poetry, the language used for communicating experience, has at least four dimensions. If it is to communicate experience, it must be directed not only at the listener’s intelligence but also at his senses, emotions, and imaginations.
To put it conclusively, dealing with poetry is dealing with language at a higher level than usual. For students and teachers alike, reading, teaching and appreciating poetry is a direct means of the mastery of the language involved. It is plausible to surmise that the use of language where words, forms, images, sounds, meaning, and music are so carefully intertwined.

THE KEY ELEMENTS OF POETRY

There are several devices said to be the key elements of poetry; namely theme, imagery, tone, sound, and rhythm. Each contributes equally to the harmony of a poem.

a. Theme
The theme is the controlling idea of a literary work. The controlling idea of a poem is the idea continuously developed throughout the poem by sets of key words that identify the poet's subject and his attitude or feeling about it. It may also be suggested by the title of a poem or by segment of the poem. It is rarely stated explicitly by the poet, but it can be stated by the reader and it can be stated in different ways. The controlling idea is an idea, not a moral; it is a major idea, not a minor supporting idea or detail; and it controls or dominates the poem as a whole.
The word theme is here used to name the particular subject matter of the poem in relationship to the reader's previous observation of the life about him / her and within him / her. Theme, then, here refers to those broad generalizations and high-order abstractions which each person develops in dealing with the common experiences of life.
If we read Shakespeare’s ‘Shall I Compare Thee to a Summer Day’ or ‘My Mistress Eyes are Nothing Like the Sun’, we obviously can say that the two poems are love poems. Yet, his ‘No Longer Mourn for Me when I am Dead’ or ‘Fear No More the Heat O’ the Sun’ has a death theme, as indicated by the titles.
b. Imagery
To easily interact with poetry, we have to understand how the poet uses image to convey more than what is actually said or literally meant. We speak of the pictures evoked in a poem as 'imagery'. Imagery refers to the "pictures" which we perceive with our mind's eyes, ears, nose, tongue, skin, and through which we experience the "duplicate world" created by poetic language. Imagery suggests the meaning and truth of human experiences not in abstract terms, as in philosophy, but in more perceptible and tangible forms. This is a device by which the poet makes his meaning strong, clear and sure. The poet uses sound words and words of color and touch in addition to figures of speech. As well, concrete details that appeal to the reader's senses are used to build up images.
Although most of the image-making words in any language appeal to sight (visual images), there are also images of touch (tactile), sound (auditory), feeling of physical action (kinesthesia), images of using one sense to evoke another (synaesthesia), taste (gustatory), and smell (olfactory). The last two terms in brackets are mainly used by lovers of jargon. An image may also appeal to the reader's sense of motion.
An image may occur in a single word, a phrase, a sentence, or an entire short poem. To speak of the imagery of the poem—all its images taken together—is often more useful than to speak of separate images.
Another thing to remember about imagery is that the image needs to be particular and specific. Instead of saying tree; we would better say aspen or oak or banyan. Rather than saying bird, it is better to say toucan. When we say toucan, we actually help to set the scene because toucans live only in jungle.
Imagery is certainly an effective way of recalling obvious experiences. It is also used by the poet to convey emotion, to suggest ideas and to cause a mental reproduction of sensations.
c. Tone

Tone, in literature, may be defined as the writer's or speaker's attitude toward the subject, the audience, or toward herself/himself. In poetry tone is important. We cannot really understand a poem unless we accurately sense whether the attitude it manifests is playful or solemn, mocking or reverent, calm or excited. But the correct determination of tone is much more delicate matter than it is with spoken language, for we do not have the speaker’s voice to guide us. We must learn to recognize tone by other means. Almost all the elements of poetry go into indicating its tone: connotation, imagery, and metaphor; irony and understatement; rhythm, sentence construction, and formal pattern.

d. Sound

The sound patterns of poems are classified into three: alliteration, assonance, and rhyme.
English poetry has alliteration, which can be defined as a succession of similar sounds. Alliteration occurs in the repetition of the same consonant sound at the beginning of successive words, or inside the words.
Repetition that occurs at the beginning of successive words is popularly called initial alliteration, while the occurrence inside the words is called internal alliteration or hidden alliteration. For example: “round and round the rugged rocks the ragged rascal ran” is initial alliteration. Hidden alliteration can be seen in the following excerpt from Milton’s Paradise Lost, as cited in Kennedy and Gioia (1995) :
On sudden open fly
With impetuous recoil and jarring sound
The infernal doors, and on their hinges grate
Harsh thunder, that the lowest bottom shook
Of Erebus

Alliteration does not depend on spelling. Phantom alliterates with flower, but not with pneumonia; cease alliterates with scissors but not with chime. Might alliterates with main, hide with hair, fit with foe, bold with brass, etc.
Most poets save alliteration for special occasions. They may use to give emphasis, as George Herbert does in his “Virtue”, as cited in Hurford (1996) :
Sweet day, so cool, so calm, so bright
The bridal of the earth and sky
Alliteration can also be a powerful aid to memory. The tongue twisters like: Peter Piper picked a peck of pickled peppers and She sells sea shells by the sea shore or common expressions like: green as grass, tried and true, and from stem to stern, are relatively hard to forget.
In addition, the use of alliteration can help to create a connection or a contrast between ideas, but sometimes, it is used merely for decoration and makes little contribution to the meaning of the whole poem.

If alliteration is to repeat the sound of a consonant, assonance is to repeat the sound of a vowel. Like alliteration, assonance may occur either initially or internally. For example: all the awful auguries, and a mind at peace with all below, are initial assonance, while Edmund Spenser’s “her goodly eyes like sapphires shining bright, and her forehead ivory white, are internal assonance. Assonance can also help make common phrases unforgettable, such as: eager beaver, and holy smoke. Like alliteration, it slows the reader down and focuses attention.

Another sound pattern is rhyme. Although much English poetry is unrhymed, rhyme is one means to set poetry apart from ordinary conversation, and bring it closer to music. A rhyme occurs when two or more words or phrases contain an identical or similar vowel-sound (usually accented), and the consonant-sounds that follow the vowel-sound are identical, as in hay and sleigh, and prairie schooner and piano tuner. From these examples it can be seen that rhyme depends not on spelling but on sound.

Like other patterns of sound, rhyme can help a poet to group ideas, emphasize particular words, and weave the poem together. It can start reverberations between words and can point to connections of meaning.
To have an exact rhyme, sounds following the vowel sound have to be the same: red and bread, wealthily and stealthily, walk to her and talk to her. If final consonant sounds are the same but vowel sounds are different, the result is slant rhyme (imperfect rhyme): sun rhyming with bone, moon, rain, green, gone, thin. A slant rhyme can help a poet say some things in a particular way. It works especially well for disappointed let-downs, negations, and denials, as in Blake’s couplet, as cited in Kennedy and Gioia (1995) :
He who the ox to wrath has moved
Shall never be by woman loved.

If the rhymed words or phrases have the same beginning and ending consonant sound but different in vowel, the result is consonance; as in chitter and chatter, spoiled and spilled. End rhyme comes at the ends of lines, internal rhyme within them. Most rhyme tends to be end rhyme. A poet may employ both end rhyme and internal rhyme in the same poem, as in Robert Burn’s satiric ballad “The Kirk’s Alarm”:
Orthodox, orthodox, who believe in John Knox
Let me sound an alarm to your conscience
There’s a heretic blast has been blawn i’ the wast
That what is not sense must be nonsense
Masculine rhyme is a rhyme of one-syllable words (jail, bail), on stressed final syllables (in words of more than one syllable): divorce, or horse with remorse. Feminine rhyme is a rhyme of two or more syllables, with stress on syllable other than the last: turtle with fertile, gladness with madness. Thomas Hood’s The Bridge of Sighs contains feminine rhymes of three syllables:
Take her up tenderly
Lift her with care
Fashioned so slenderly
Young, and so fair!
If the spellings look alike but pronunciations differ, the result is eye rhyme, as in rough with dough, idea with flea, or Venus with menus. Strictly speaking, eye rhyme is not rhyme at all.
e. Rhythm
Rhythm or meter is the repetition of stress within a poem. It is the entire movement or flow of the poem as affected by rhyme, stress, diction and organization. The meter of a poem emphasizes the musical quality of the language and often relates directly to the subject matter of the poem. In most poems, the lines are written according to patterns of rhythm. Poetic meter is the measure of a line of poetry. It is rhythm that can be measured in poems, as in the following example:
I came, I saw, I conquered.
The repeated pattern of unstressed to stressed syllables in the above line tends to move the reader forward, pushing him through the line in a rhythmic, methodic way. This adds to the meaning of the line, implying that the speaker came, saw and conquered quickly and methodically without much thought or emotion.
To make ourselves aware of meter, we need only to listen to a poem, or sound its words to ourselves. If we care to work out exactly what a poet is doing, we scan a line or a poem by indicating the stresses in it. Hence, the art of doing this is called scansion. Scansion is the act of making a poem to show the metrical units of which it is composed. It means any attempt, by signs, to indicate the beat of a line of poetry and to mark off the division of feet.
The smallest of these metrical units is the 'syllable'. English syllables are two kinds: accented or stressed, and unaccented or unstressed. An "accented syllable" requires more wind and push behind it than an unaccented; it also maybe pitched slightly higher or held for a slightly longer time.
After the syllable, the next largest metrical unit is the 'foot', which is group of two or more syllables. The six common kinds of feet in English metrics have been names derived from Greek, as cited in Perrine (1969):
1. IAMBIC foot consists of unaccented syllable followed by an accented. It can be heard in such words as “because, hello, Elaine”.
2. TROCHAIC foot consists of an accented syllable followed by an unaccented. These are trochaic words: answer, Tuesday, Albert.
3. DACTYLIC foot consists of an accented syllable followed by two unaccented syllables. You can hear the dactylic beat in these words: beautiful, silently, Saturday.
4. ANAPESTIC foot consists of two unaccented syllables followed by an accented syllable. These words are anapestic: cavalier, tambourine, Marianne.
5. SPONDAIC foot consists of two accented syllables.
6. PYRRHIC foot consists of two unaccented syllables.
The next largest metrical unit is the 'line'. A line is the regular succession of feet, and, though it is not necessarily a sentence, it customarily begins with a capital letter. The number of feet in a line of verse determines the measure or meter. Most poems are not built on a fixed meter, but rather on a combination of meters and variety of them. A line containing only one foot is called a "monometer"; one with two feet, a "dimeter" line; and so on through "trimeter", "tetrameter", "pentameter", "hexameter", "heptameter", and "octameter".
Must a poem have a meter? A large number of poets, especially in the early years of the twentieth century, answered this negatively. Their poems, written in rhythmical language but not in traditional meters, are called 'free verse'. Nonmetrical poetry is called free because the poet has freed himself from conforming himself to the set of metrical patterns. Free verse must not be confused with "blank verse', which is the customary label for iambic pentameter without rhyme. Unlike the free verse, blank verse has a regular metrical pattern.
Meter has two functions. First, it makes poem pleasurable because it is intrinsically delightful. In addition to making a poem enjoyable, meter makes it more meaningful. It is a part of the total meaning -- a part that cannot always be described in words, but can always be felt and is always lost when a poem is paraphrased or when it is translated from one language to another.
Most English meter is classified according to the same system as Classical meter with an important difference. English is an accentual language, and therefore beats and offbeats (stressed and unstressed syllables) take the place of the long and short syllables of classical systems. In most English verse, the meter can be considered as a sort of back beat, against which natural speech rhythms which vary expressively.

CHALLENGES IN CLASSROOM
For the last two years in my poetry class, I always assign students undertaking the course to be able to produce a piece of poem to apply theories they have learned. The poem they produce should apply one or two of the elements described above. Of all the elements, most students feel that rhyme and metrical pattern are two difficult things to apply in their poetry.
In dealing with those problems, I initially let them make their free verse poems. They are free to arrange their own poems no matter if they look like prose. The next step is the rearrangement of those words until they fit to either rhyme or certain metrical pattern. Very often, after the students have rearranged their words, the poems are still far from either rhyme or any metrical pattern. Therefore, I encourage them to do some revision. At this step, the students can alter to fit their poems to rhyme or a certain meter.
In terms of rhyme, I encouraged students to use thesaurus. Thesaurus is available at the computer, so it easier for students to utilize it when they make poetry. However, this computerized thesaurus is bound to certain limitation. Frequently, students find that thesaurus on certain words are not available or not found in the computer. For this circumstance, I suggested them to use a conventional one.
To illustrate to what extent the students can go, I present the following excerpts from students’ poems.
Excerpt 1:
The sky was very dark
And the rain didn’t stop yet
Rose lost in the park
And the earth would be wet
…………………………. (Naimah’s The Lost Rose)
From this excerpt, simply we can see that the poem rhymes abab. The word “dark” rhymes with “park”, and “yet” rhymes with “wet”. There is no certain metrical pattern applied in this excerpt, though line 1 and 3, and line 2 and 4 have exactly the same number of words. Line 1 applies iambic trimeter, line 2 and 3 tend to be anapestic, and line 4 is exactly anapestic dimeter.
Excerpt 2:
…………………………………………..
An angel hold my hand and wipe my tears
I‘m forced to be strong with a smile
When I look at the sky and stars
I know you love me and still mine
……………………… (Rina Adriana’s One More Day With You”)
Though it is questionable, this student has made eye rhyme. The spelling looks alike, but the sound is very much different. The word “tears” does not rhyme with “stars”, and the word “smile” does not rhyme with “mine”. In terms of meter, line 1 applies iambic pentameter, line 2 slightly fits to anapestic trimeter, line 3 and 4 does not suit to any meter.
Excerpt 3.
…………………………
I wish you’re happy there
Live with huge dare
No more fears
No more tears
(A.A Hasaniah’s When You’ve Gone Away”)
This excerpt rhymes aabb. The word “there” rhymes with “dare”, and the word “fears” rhymes with “tears”. This student has successfully made rhymes, but it is unlikely that she has tried to fit to certain meter.
From the three excerpts above, it is obvious that students can considerably make rhyming poems. However, it is likely that students are still having problems with meter. The students seem to get difficulty in recognizing which syllables are accented and unaccented in English words although they have been equipped with dictionaries providing high explanatory support.
CONCLUDING REMARKS
Poetry is deliberately a high voltage language. In other words, poetry uses the best words in the best order. That is why, dealing with poetry is dealing with language at a higher level than usual. Words, images, sounds, and meaning are very carefully intertwined.
Students writing English poetry, at most, find that among the elements that build up the poetry, rhyme and rhythm are the most difficult to make. However, it does not mean that students cannot really make them. Thesaurus can help them deal with rhyme, while good dictionary helps them deal with rhythm.
Note: Naimah, Rina Adriana, and A.A. Hasaniah are three among 35 students undertaking “Poetry 1’ course at the English Department, Makassar State University, in Academic year 2005-2006.

REFERENCES
_______ (1992). The Australian Combined Dictionary Thesaurus. Melbourne: Oxford University Press.
Craig, Alexander. Ed (1971). 12 Poets 1950-1970. Brisbane: Jacaranda Press.
Frederick, J. Tirajoh. (1988). English Poetry. An introduction to Indonesian Students. Jakarta: Depdikbud
Hurford, Christopher. Ed. (1996). The Giant Book of Favourite Verse. London: Magpies Book Ltd.
Kennedy, X.J & Dana Gioia. (1995). Literature: An Introduction to Fiction, Poetry, and Drama, Sixth Edition. New York: HarperCollins Publishers
Perrine, Laurence. (1969) Sound and Sense: An Introduction to Poetry, Third Edition. New York: Harcourt & Brace and World Inc.
Wallace, Robert. (1991). Writing Poems. Third Edition. New York: HarperCollins Publishers

April 2, 2009

INTISARI DIALOG ANTARA SOCRATES DAN CRATYLUS DALAM TEKS 'CRATYLUS'


PENDAHULUAN

Ada tiga orang pelaku dialog “Cratylus” ini yakni Hermogenes (conventionalist), Socrates, dan Cratylus (naturalist). Dialog ini sebenarnya adalah satu dialog yang utuh, namun tulisan ini secara spesifik mencoba menginterpretasi isi dari dialog antara Socrates dan Cratylus. Setidaknya ada dua hal pokok yang menjadi perdebatan (baca : diskusi) dari kedua tokoh ini, yakni tentang (1) kebenaran nama (the correctness of name), dan (2) kekuatan dan kegunaan nama (the power and the use of name).
THE CORRECTNESS OF NAME
Di awal perdebatan (baca : pada saat Socrates berpaling dari Hermogenes ke Cratylus), Socrates menantang Cratylus untuk mengungkapkan gagasannya yang lebih baik menyangkut ‘kebenaran’ nama (the correctness of name) (hal.462/428b). Cratylus pada dasarnya menganut paham naturalis menyangkut nama. Dia menyetujui pendapat yang telah diutarakan oleh Socrates. Paham naturalismenya bahkan sampai pada tataran percaya bahwa jika suatu nama betul-betul nama, maka secara alami nama itu pasti benar. Dia mencontohkan nama “Hermogenes” sebetulnya tidak diberikan kepada yang Hermogenes (hal.463/429c). Hanya anggapan orang yang mengatakan demikian adanya, padahal nama itu adalah nama orang lain, yakni orang yang paling pas dengan karakter nama itu. Pandangan Cratylus itu mendorongnya untuk mengatakan bahwa seseorang tidak dapat berbicara atau mengatakan sesuatu secara salah (neither spoken nor said) (hal 463/429e), walaupun baginya ini bukanlah klaim para kaum relativis. Barangsiapa yang bicaranya tidak sesuai dengan aturan yang ketat mengenai kebenaran alamiah sesungguhnya tidak sedang berbicara. Mereka sesungguhnya hanya omong kosong saja (talking nonsense).
Bertolak belakang dengan klaim Cratylus yang ekstrim, Socrates mengemukakan sepasang argumen yang cerdas. Pertama, dia menyatakan bahwa kita dapat mengetahui bahwa suatu aksi tertentu adalah merupakan upaya untuk menamai, bahkan jika nama yang ditetapkan itu salah (hal. 465/430e – 431a). Kedua, jika nama yang benar adalah nama yang tersusun dari huruf-huruf yang meniru esensi benda yang dinamai, maka dimungkinkan memiliki nama yang lebih dari kadar yang seharusnya atau malah kurang. Nama semacam itu merupakan imitasi dari bendanya, karenanya dia merupakan sebuah nama, namun karena merupakan imitasi yang tak sempurna sehingga dia merupakan nama yang salah (hal.465/431b – hal 467/433b). Bahkan jika kita menerima bahwa terdapat nama yang benar secara alami untuk setiap benda, kita harus menerima juga bahwa ada beberapa kata yang bukan nama yang benar secara alami, tetapi tetap merupakan nama. Socrates menjelaskan bahwa penggunaan aturan-aturan konvensi untuk memberi nama pada benda diperlukan mengingat nama tidak selalu dapat ditransformasi menjadi kemiripan yang sempurna (perfect likeness) dengan benda yang dinamai. Nama benda tidak identik dengan bendanya, dia hanya merupakan representasi dari benda yang dimaksud. Oleh Cratylus, bagaimanapun adanya, representasi karena kemiripan (representation by likeness) adalah lebih baik ketimbang representasi lainnya (hal. 468/434b).
Menyangkut bunyi, untuk meyakinkan Cratylus, Socrates mencontohkan kata dalam dua bahasa (Attic = σΚηρότης dan Eretrian = σΚληρότηρ) yang artinya “kepadatan” (hal. 468/434c). Kedua nama itu nampak memiliki kebenaran alami, karena keduanya menunjukkan ciri-ciri “padat’. Kata-kata itu diucapkan sedemikian rupa supaya memenuhi kriteria “padat”. Oleh Cratylus, hal ini benar, namun hanya sebatas penggunaannya saja (custom) (hal. 469/434e).
Mendengar komentar seperti itu, Socrates memaksa Cratylus untuk menyetujui bahwa istilah “custom” atau penggunaan itu tak lebih dari konvensi. Kurang lebih Socrates mengatakan: “Jika kamu tahu bahwa yang kamu maksud “keras” atau “padat” manakala kamu mengatakan σΚηρότης, maka dengan sendirinya kamu masuk pada apa yang disebut konvensi, dan kebenaran sebuah nama adalah masalah konvensi, karena bukankah peluang penggunaan dan konvensi yang membuat huruf-huruf (serupa atau tak serupa) menyatakan benda?” (hal 469/435a) Intinya adalah bahwa nama yang tidak benar secara alami sekalipun dapat dibuat bermakna melalui konvensi. Socrates telah membuktikan bahwa terdapat nama yang bermakna dan benar, walaupun tidak benar secara alami seperti yang dipersyaratkan oleh Cratylus.
Jika berdiri sendiri, argumen Socrates tidak merusak tesis alamiah tersebut. Seorang naturalis bisa setuju bahwa terdapat beberapa nama yang dalam penggunaannya tidak benar menurut alam, dan setuju bahwa nama-nama ini memiliki kebenaran konvensional, sambil tetap bertahan pada tesa yang mengatakan bahwa terdapat satu nama yang benar secara alami untuk setiap benda.
Dalam hal angka, Socrates mempertanyakan kepada Cratylus bagaimana memperoleh nama yang mirip dengan angka-angka tersebut, jika Cratylus tidak berkenaan dengan pamakaian konvensi (hal.469/435b). Angka adalah sesuatu yang esensinya tidak dapat ditiru oleh mulut atau lidah. Lidah dapat begitu saja meluncur sesukanya, dan mulut dapat menyesuaikan dirinya untuk semua jenis bentuk, namun tetap saja mereka tidak dapat meniru kata “dua” atau “lima”. Tidak ada nama yang benar-benar benar untuk angka. Karena itu kita butuh konvensi.
Socrates condong pada pandangan bahwa nama sedapat mungkin mirip dengan bendanya. Namun dia menyadari bahwa jika pandangan seperti ini dipertahankan sama halnya dengan menyeret kapal ke pendakian berlumpur, seperti yang diisyaratkan oleh Hermogenes. Olehnya itu, dia melihat bahwa penggunaan konvensi lebih tepat dalam konteks kebenaran nama. Tentunya, masih menurut Socrates, cara yang terbaik bahwa nama seyogyanya mirip dengan bendanya, dan cara yang terburuk jika keadaan menunjukkan sebaliknya (hal 469/435c).
Sepintas, posisi Socrates cukup jelas. Dia telah menunjukkan bahwa nama-nama dari benda-benda, misalnya angka-angka, harus ditentukan lewat konvensi, tetapi jika memungkinkan kita seyogyanya memberi nama sealami mungkin. Akan sangat indah bila dikatakan bahwa semua nama kita ini benar, tetapi jika kita memaksakan untuk memakai nama yang semuanya alami, itu adalah pekerjaan yang muskil. Konvensi berfungsi pada tataran ini.
THE POWER AND THE USE OF NAME
Persoalan kebenaran nama dianggap cukup, dan Socrates berpindah pada masalah yang kedua yakni menyangkut kegunaan nama. Sejatinya, ada dua hal yang dipertanyakan oleh Socrates kepada Cratylus, yakni: “What is the power of names, and what is the use of them?” (hal. 469/435d).
Menurut Cratylus, kegunaan nama adalah member informasi. Sementara kekuatan nama (the power of names) adalah bahwa barangsiapa yang mengetahui nama sesuatu benda, pastilah dia juga mengetahui bendanya. Mengajarkan makna nama adalah cara yang terbaik dan satu-satunya dalam memberi instruksi tentang benda-benda itu (hal. 469/435e).
Klaim Cratylus di atas ditentang oleh Socrates. Ini tercermin dari hampir keseluruhan sisa dialog.
Problema pertama gagasan di atas bersifat epistemik. Barangsiapa yang mengamati atau menyelidiki benda dengan mengambil nama sebagai panduannya, maka dia berlindung pada pandangan orang-orang yang pertama memberi nama itu (hal 470/436b).
Bahasa Yunani (Attic), menurut Socrates, tidak memberi gambaran realitas yang ajeg manakala diuji oleh teori naturalistik, tetapi ada indikasi bahwa bahasa itu dikembangkan oleh orang-orang yang percaya pada doktrin Heraclitus yang mengatakan bahwa “segala sesuatu itu bergerak dan tidak diam” (hal. 438/401d). Socrates banyak memberi contoh dimana nama-nama yang diberikan oleh para pemberi nama terdahulu justeru mengindikasikan bahwa nama itu merujuk pada benda yang diam (rest), kebalikan dari benda bergerak (motion) (hal 471/437c). Dan bahkan jika pandangan yang konsisten muncul, itu hanya akan memberitahu kita apa yang telah dipikirkan oleh pemberi nama yang pertama, dan mungkin saja mereka juga salah.
Masalah kedua, jika studi tentang nama adalah satu-satunya cara untuk mempelajari realitas, maka kita tidak dapat menjelaskan bagaimana para pemberi nama itu menuju pada suatu kesimpulan. Mereka pastinya telah memperoleh pengetahuan mereka dari suatu tempat, dan bukan melalui bahasa (hal 472/438b). Terlebih lagi, jika kita hendak mencari tahu yang mana nama yang “well given” dan yang mana yang tidak, maka kita harus mencari sesuatu selain nama, sesuatu yang akan menjadi dasar kita untuk melihat yang mana diantara kedua jenis penamaan ini yang benar (hal. 472/438d). Pastinya ada cara untuk menguji benda itu secara langsung ketimbang melalui namanya. Cara langsung ini pastinya lebih superior. Hanya dengan cara melihat langsung pada bendanya sendiri yang memungkinkan kita dapat memperoeh pengetahuan yang tidak subyektif dan bias.
Pada akhir dialog, Socrates memberi penjelasan singkat mengapa dia menolak teori Heraclitus (hal. 473/439c – hal. 474/440b). Sejatinya, pendapat Socrates itu bukan dimaksudkan untuk menolak mentah-mentah pandangan Heraclitus. Dia hanya mengungkapkan sikap oposisi terhadap doktrin Heracliteanisme yang sangat dikagumi oleh Cratylus. Ini menjelaskan kepada kita sebuah contoh ketidaksepahaman filosofis, suatu jenis ketidaksepahaman yang tidak mampu secara memuaskan dipecahkan oleh penelitian-penelitian etimologis. Socrates mengisyaratkan bahwa perdebatan antara dirinya dengan paham Heracliteanisme tidak pernah menghasilkan solusi.
Kesimpulan Socrates:
Apakah dia benar menyangkut semua itu, atau apakah kebenaran berada pada pihak Heraclitus dan yang lainnya bukanlah hal yang mudah untuk diselidiki. Tapi dia meyakinkan bahwa tidak ada seorangpun dengan paham apapun yang akan meneguhkan pendapat dan pikirannya pada kekuatan nama. Dia tidak menyangkal bahwa para pemberi nama memberi nama pada benda berdasarkan gagasan bahwa semua benda bergerak. Namun, menurutnya itu adalah pendapat yang keliru. Mereka terjebak bak berada di pusaran air yang deras, dan Socrates tak ingin ikut-ikutan terjebak. Socrates menegaskan pada Cratylus bahwa bisa saja hal seperti itu benar, tetapi bisa juga salah. Olehnya itu, dia menyarankan Cratylus untuk menyelidikinya dengan lebih berani dan menyeluruh, dan tidak menerima begitu saja segala doktrin dengan mudah, mumpung Cratylus masih muda saat itu (hal. 474/440c-440d)
Mereka akhirnya saling menyemangati untuk memikirkan hal itu lebih intens dan berjanji untuk mendiskusikannya lagi bila sudah menemukan jawabannya (hal. 474/440e).
PENUTUP
Idealnya, kita menyelidiki atau mempelajari realitas tidak hanya mengandalkan nama, tetapi juga dengan melihat atau mempelajari langsung bendanya. Mengutip kata Plato: “Tidak seharusnya energi intelektual kita terkuras habis hanya untuk mencari kebenaran nama (the correctness of name)”.
BAHAN BACAAN
- Plato’s Cratylus. Accessed on December 27, 2007 at http://enwikipedia.org.