What’s in a Text?: Intentional and Affective Fallacies and the Logical Fallacy of Arguments from Silence

Creative Writing, Geography, Literary & Linguistics, Medieval history,, Performing arts, Regional History, Social History, Society & Culture, Travel, Visual Arts, World history,

Exegesis: Relegating the author In literary and artistic aesthetics the intentional fallacy occurs when readers or viewers use factors outside the text or visual work (such as biographical information) to evaluate its merits, rather than ignoring these “external” factors and relying solely on the textual or visual evidence of the novel, play, poem, painting, etc. to assess the work in question (what’s actually in the text and nothing outside). This key precept of the New Criticism school declares that a poem (or other work of art) does not belong to its author, it is (as stated by the term’s originators WK Wimsatt and MC Beardsley) “detached from the author at birth and goes about the world beyond his power to intend about it or control it”1⃞. Authorial intention is a non-consideration in the assessment of the work. The text or work has an objective status and its meaning belongs solely to the reading or viewing public. The reader’s task in literature, advocates of New Criticism assert, is to eschew subjective or personal aspects such as the lives and psychology of authors and literary history and focus entirely on close reading and explication of the text (A Glossary of Literary Terms (4th edition, 1981), edited by M.H. Abrams).

The intentional fallacy, elaborated in Wimsatt’s 1954 The Verbal Icon

The intentional fallacy doctrine has a corollary in the affective fallacy which adheres to the same principles. Wimsatt and Beardsley affirmed that evaluating a poem by its effects—especially its emotional effects—upon the reader, is an erroneous way of approaching the task. Giving rein to the emotions a work of art evokes in you, negates an appreciation of “the (work’s) inherent qualities and craftsmanship” that an objective analysis permits (Prince Kumar, ‘Understand Affective Fallacy from Example’, LitforIndia, 23-Dec-2023, www.litforindia.com).

(source: cornerstoneduluth.org)

Semantic autonomy, Intentionalism, Anti-intentionalism: The intentional and affective fallacies as prescriptive “rules” of hermeneutics held sway from the 1940s to the 1970s, however this is not to say that there was no pushback from scholarly dissenters. Proponents (primarily American) of what is called “Reader-response theory” reject the claims of New Criticism of this prescribed mode of interpreting and critiquing a work of literature. Some of these objected to the fallacy’s nothing outside the text rigidity for constricting exploration of all possibilities of a work’s meanings. Critic Norman Holland frames it in a psychoanalytical context, the reader, he affirms, will react to a literary text with the same psychological responses he or she brings to events in their daily lives, ie, “the immediate goal of interpretation is to fulfil (one’s) psychological needs and desires” (‘Psychological Reader-response Theory’, Nasrullah Mambrol, Literary Theory and Criticism (2016), www.literariness.org). Theorist ED Hirsch in his “Objective Interpretation” essay also took issue with the expositors of the intentional fallacy thesis, arguing that on the contrary authorial intent (intentionalism) was integral to a full understanding of the work…the only meaning that is permanent and valid is that of the author in question, the reader should confine him or herself to interpreting what the author is trying to say (E.D. Hirsch, Jr, Validity in Interpretation, 1967) .

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A quite different kind of fallacious argument is the argument from silence (Latin: argumentum ex silentio). This arises when a conclusion or inference is drawn based on an absence of statements in historical documents and source materials…the argument seeks not to challenge or rebut specific things an author includes in a book or document, but is critical of the author for something they should have said but didn’t! The most common instances of the argument from silence in practice relate to biblical debates and controversies, but a contemporary classic example of a non-theological, historical nature, one generating considerable heated discourse, concerns the 13th century merchant and explorer Marco Polo and the famous book of his travels in the East.

Medieval Venezia at the time of Marco Polo (source: Bodleian Library, Oxford)

Medieval world travelogue guru?: Known by various names including Description of the World (Divisament du monde), Book of the Marvels of the World, Il libro di Marco Polo detto il Milione, The Book of Ser Marco Polo, the Venetian, or simply The Travels of Marco Polo, the book is one of the most celebrated tomes in the annals of literature dealing with the experiences of travellers to distant and unknown lands. The story, told and retold in numerous languages over centuries, presents Marco and his father Niccolò and uncle Maffeo embarking on an epic road trip along the Silk Road to the court of the Great Khan in Khanbaliq (Beijing). The book recounts Marco’s travels in Cathay (North China) and Manji (South China), among other Eastern lands. The consensus among most historians is that Signor Polo, despite a tendency to exaggerate and embellish the tales of his travels2⃞, did nonetheless journey to China as he claimed in the book. The publication of Did Marco Polo Go to China? by Frances Wood in 1995 controversially swam against this tide. Wood infers serious doubts about Polo’s achievements, suggesting that despite his being away from his native Italy for the best part of a quarter-of-a-century, he never reached his intended destination China. According to Wood, he got only as far as Constantinople and the Black Sea where he accumulated all of his information on Chinese society and other Asian lands (his source material for the “Travels”) from picking the brains of visiting Persian merchants.

A page from the Polo travelogue

Doubting “Marco’s millions”: What made Wood so convinced that Marco Polo never visited China? Firstly, there is the book’s puzzling itinerary, it proceeds in a disjointed, incoherent fashion, is not uniformly chronological, has some odd detours and gets some geographical place names in China wrong. Then, while acknowledging The Travels of Marco Polo contains references to porcelain (from Fujian province), coal, rice-wine, paper currency and other items, Wood hones in on the fact that the Venetian traveller failed to mention certain other quintessentially Chinese things—namely the Great Wall of China, tea, chopsticks, cormorant fishing and the practice of foot-binding—in the pages of his “Travels’. Wood also picks up on Polo’s failure to learn Chinese during his sojourn in the Middle Kingdom. Allied to these omissions was the absence of Polo’s3⃞ name in any official Chinese document of the period, which Wood believed, further incriminated Marco as the perpetrator of a fraud.

A crumbling section of the not-so-great wall in north China built prior to Polo’s time (photo: John Man, The Great Wall)

Wood herself is perpetrating a pattern of reasoning which is problematic by recourse to an argument from silence. As Sven Bernecker and Duncan Pritchard in The Routledge Companion to Epistemology (2010) (ISBN0-415-96219-6Routledge pp. 64–65) note, “arguments from silence are, as a rule, quite weak; there are many examples where reasoning from silence would lead us astray.” Academic critics have been quick to pinpoint the shortcomings and misconceptions in Wood’s argument. There are, they counter, manifestly valid reasons why Polo would not refer to the Great Wall, for one, it was largely not there in the period of his residency in China! The impressive edifice of the Great Wall as we think of it was primarily a product of the Ming Dynasty (from 1368, three-quarters of a century after the Polos’ stay)…what there was of the not-so-Great Wall prior to that was a much more modest, unprepossessing sight (“a discontinuous series of derelict, pounded earth ramparts”) (‘F. Wood’s Did Marco Polo Go To China?’, A Critical Appraisal byI. de Rachewiltz, http://openresearch–repository.anu.edu.au). With the matter of the Chinese penchant for tea-drinking, perhaps Polo didn’t think the topic simply sufficiently noteworthy to rate a mention4⃞. The question of the omission of foot-binding, chopsticks and Polo’s linguistic ignorance of Chinese in the travelogue can all be accounted for. China and the royal court was under Mongol control (Yuan Dynasty) in Marco’s time, accordingly Polo moved in those circles, tending not to mix with the (Han) Chinese population. and so lacked the motivation (or opportunity) to learn Chinese. Likewise, he wouldn’t have encountered many upper class Chinese women in their homes, this was the strata of society that practiced female foot-binding, not the Mongols. Again, with chopsticks, not a utensil of choice for the Mongols who Polo tended to fraternise with (Morgan, D. O. (1996). Marco Polo in China-Or Not [Review of Did Marco Polo Go to China?, by F. Wood]. Journal of the Royal Asiatic Society6(2), 221–225. http://www.jstor.org/stable/25183182). As for “the Travels’” silence on fishing with cormorants, the activity was not a widespread phenomena in China during the Yuan era, confined to the remoter areas of Sichuan Province (‘Cormorant Fishing in China’, Sally Guo, China Travel (Upd. 04-April-2021), www.chinatravel.com).

MP (source: caamadi.com/de/marco-polo-in-venice)

Filtered Marco Polo – Rustichello et al: And there’s another line of thought when considerating the book’s glaring omissions, inconsistencies and inaccuracies that Frances Wood doesn’t seem to have factored into her thesis…The Travels of Marco Polo, the published book we read today, is a different beast in form and content to the original article from the late 1290s. In fact the original manuscript which Polo dictated to his amanuensis, an imaginative romance writer Rustichello de Pisa —who had licence to inject his own theatrical flourishes and flavour into Marco’s original story—was lost early on, so “the Travels” have gone on an untraceable and interminable journey through “dozens of translations of translations, none of which are necessarily accurate” (‘The Travels of Marco Polo: The True Story of a 14th-Century Bestseller’, Anna Bressanin, BBC, 09-Jan-2024, www.bbc.com). Of the 54 extant manuscripts (out of around 150 distinct copies in all languages), no two copies are entirely alike with “improvements” and edits made by each copyist and translator. We should also remember that Marco was in prison, relying on his memory to recount a multitude of events and experiences, some of which stretched back over 20 years, hardly surprising then if readers have to contend with the recollections of a not entirely reliable narrator (‘Marco Polo’s book on China omits tea, chopsticks, bound feet’, Peter Neville-Hadley, South China Morning Post, 04-Oct-2020, www.amp.scmp.com).

The Marco Polo saga has spawned a long history of film and television versions with romantic adventure taking precedence over story accuracy

Heavily redacted archives: The issue of Polo’s claim to have been an official in Kublai Khan’s service—and in particular governor of Yangzhou—was seized on by Dr Wood who pointed out that Marco’s name does not appear in any historical official Chinese archives. Rather than being necessarily proof of Marco fabricating a presence in China as Wood assumes, other factors may explain the discrepancy…no other Italian merchants known to have visited medieval China are mentioned in any Chinese sources, even the Papal envoy to the Great Khan’s court, Giovanni de Marignolli, doesn’t rate a mention (‘Marco Polo was not a swindler. He really did go to China’, Science News, 16-Apr-2012, www.sciencedaily.com). Another factor germane to this is the fact that the Ming (Han) Dynasty that succeeded the Mongol-dominated Yuan Dynasty initiated the practice of erasing the records of earlier non-Han officials (Morgan).

(source: LibriVox)

One particularly vocal critic of Did Marco Polo Go To China?, Sinologist Hans Ulrich Vogel from the University of Tübingen, produced a research paper demonstrating that Marco’s descriptions of currency, salt production and revenues from the salt monopoly in China were of a standard of accuracy and uniqueness of detail5⃞, that produces a very high level of proof that Polo had to have been in China, close to the wheels of power, to be privy to such comprehensive knowledge (www.sciencedaily.com).

Chinese salt production (source: Wellcome Images)

The “logical fallacy of weak induction”: Frances Wood’s iconoclastic book was certainly an attention-grabber, both for medieval scholars and Sinologists and for the general public, causing a furore upon its publication in 1995 and spawning several TV documentaries. China and the world of the Great Khan is a central tenet of the Marco Polo story, making it unthinkable to most scholars, almost a sacrilege, to suggest that the legendary Venetian traveller never set foot in the Middle Kingdom! The weight of the counter-argument unleashed against Wood’s thesis throws a spotlight on the hazards of trying to “treat the absence of evidence as evidence itself”, as Steven Lewis summarises the fallacious nature of the argument from silence (‘The Argument from Silence”, Steven Lewis, SES, www.ses.edu).

(image: silk–road.com)

Frances Wood, Did Marco Polo go to China? (1995, Secker & Warburg, London)

1⃞ Wimsatt and Beardsley’s 1946 ‘Intentional Fallacy’ essay to some extent has its antecedents in the earlier debate between CS Lewis and EMW Tillyard, published as The Personal Heresy: A Controversy (1939), in which Lewis argued that an author’s own personality and biography has negligible to zero impact on the literary text, while Tillyard enunciated the contrary position: that an author’s own imagination and story can have an indelible influence on a work of literature

 2⃞   and there had been doubters even in Marco’s time and later about some of his more wilder and fantastic claims, earning him the epithet Il Milione or “the Millions”) (aka “Marchus Paulo Millioni”). Wood’s particular slant on Polo’s book follows the lead of earlier German Mongolists

3⃞ who had claimed to have been an emissary in the emperor’s service

4⃞ Wood herself concedes that Rustichello may have edited out references to tea on the grounds of it being “of no interest to the general public”

5⃞ and corroborated by Chinese documents

Ibn Battūta, Moroccan Explorer of Dar al-Islam and Beyond: The World’s Most Prodigious Wayfarer of Pre-modern Times

Geography, International Relations, Regional History, Travel, World history,

Everyone’s heard the story of Marco Polo, his epic journey from Venice via the Silk Road to Cathay (China) and the court of Kublai Khan, and further explorations in Southeast Asia as the Great Khan’s foreign emissary, but much less well known outside the Maghreb and the Middle East are the more impressive peregrinations—in terms of immenseness of scope and distance—of the Moroccan Islamic traveller Ibn Battūta.

Marco Polo’s ‘Travels’

Battūta was born in Tangier, Morocco, into a Berber family of legal scholars about 50 years after Marco Polo’s birth. In 1325 the youthful Battūta set off alone initially with the purpose of undertaking the hajj (pilgrimage) to Mecca, but circumstance and curiosity took the Moroccan scholar on a seemingly never-ending series of extended side trips. Over the next 29 years Battūta’s travels took him on a wide arc to the East, visiting virtually all of the Islamic lands including far-off Sumatra (in modern Indonesia). Battūta’s sense of adventure and desire to learn about distant lands led him to extend his journey far beyond Dar al-Islam (the lands of Islam) to visit Dar al-Kufr (the non-Muslim world). As an Islamic scholar Battūta’s travel to ‘infidel’ lands was legitimised by the Islamic principle of Talab al-‘ilm (“search for knowledge”) (Berman, Nina. “Questions of Context: Ibn Battuta and E. W. Bovill on Africa.” Research in African Literatures, vol. 34, no. 2, Indiana University Press, 2003, pp. 199–205, http://www.jstor.org/stable/4618304).

Battūta’s travels (Image: ORIAS – University of California, Berkeley)

Battūta’s world
Ibn Battūta’s adventure-packed travels—sometimes on foot, sometimes by sea, often for safety in the company of camel caravans—took him to the lands occupied today by 40 modern countries. Divided into two journeys, the first encompassed North Africa, Central Asia and Russia, the Middle East and Anatolia, India and South Asia, the Maldives, East Africa (down as far as modern Tanzania), Southeast Asia and China. A later, shorter journey took him into the Mali Empire and West Africa (crossing the Sahara to Niger, Timbuktu, etc) and later to Moorish-inhabited Spain.

The top three travellers in Pre-modern history – measured by distance

• Ibn Battūta (Islamic scholar and explorer) approx. 117,000 kilometres
• Zheng He (Chinese admiral and explorer) approx. 50,000 kilometres
• Marco Polo (Venetian merchant and explorer) approx. 24,000 kilometres

(‘Ibn Battuta’, Wikipedia entry; John Parker World Book Encyclopedia, 2004)

Image: www.history.com

Unreliable memoirs
Although Battūta clocked up a phenomenal amount of mileage for a traveller in the Medieval age, many modern scholars believe that Battūta did not visit all of the destinations listed on his Rihla✡ itinerary, the narrative of his journeys. Amikam Elad for instance contends that Battūta plagerised large parts of the travel narrative including the description of Battūta’s travels in Palestine from another Muslim traveller Muhammad al-‘Abduri (Elad, Amikam. “The Description of the Travels of Ibn Baṭṭūṭa in Palestine: Is It Original?” The Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 2, [Cambridge University Press, Royal Asiatic Society of Great Britain and Ireland], 1987, pp. 256–72, http://www.jstor.org/stable/25212152). Doubts also exist about his visits to the city of Sana’a in Yemen, Bolghar via the Volga River and Khorasan et al. Some academics contend that in China Baṭṭūṭa only ever got as far as Quanzhou and Canton. Another false claim was that he witnessed the funeral of the Mongol Great Khan (the reality was no emperor died during Battūta‘s sojourn in China). The Moroccan storyteller borrowed liberally from hearsay evidence in the accounts of earlier Muslim explorers, and from his illustrious Venetian predecessor – the Rihla reveals many similarities in themes and commentataries to Marco Polo’s Travels.

Marco Polo, adapting to Tartar dress

Polo/Battūta overlap
Both Marco Polo and Ibn Battūta were in a sense oral historians, neither travellers penned a single word of the books they are famous for, instead dictating their travel stories to a scribe. Battūta’s tendency to rely on hearsay to describe some places he didn’t visit (eg, the Great Wall of China) mirrored the larger-than-life Venetian storyteller’s inclinations – Polo described the small island of Ceylon thus, “for its actual size, is better circumstanced than any island in the world”, despite never having set foot on Ceylonese soil (Marco’s contemporaries were well aware that “il Milione” was given to exaggeration).

Battūta/Juzayy’s ‘Rihla’

Battūta’s ghostwriter
As Ibn Battūta never kept a journal during his nearly three decades of travel, the Marinid sultan of Fez commanded him to collaborate with court poet Ibn Juzayy who wrote the manuscript of what became A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling☯ based on Baṭṭūṭa‘s recollections. The title was later shortened for convenience to the Rihla☮. The travel book has transparent shortcomings, the format is undercut by extreme chronological inconsistencies. The travelogue relies on Battūta’s memory—Morgan points out that the memory of a traveller understandably may lapse especially if the travels stretch over such a large passage of time (Morgan, D. O. “Ibn Baṭṭūṭa and the Mongols.” Journal of the Royal Asiatic Society, vol. 11, no. 1, Cambridge University Press, 2001, pp. 1–11, http://www.jstor.org/stable/25188080).

Wives, concubines and divorce
A curious side feature of Ibn Baṭṭūṭa’s global footprint is the disclosure in the travelogue of various personal relationships he entered in to. Baṭṭūṭa on arriving at a new town regularly married women and took countless concubines, leaving the (divorced) wives and some of his issue as well behind when he moved on. For an observant Muslim Baṭṭūṭa includes a surprising level of sexual detail pertaining to the local women he encounters on his journeys (Singer, Rachel, ‘Love, Sex, and Marriage in Ibn Battuta’s Travels” (2019). MAD-RUSH Undergraduate Research Conference. 1. http://commons.lib.jmu.edu/madrush/2029/love/1).

Though the Rihla was in essence intended as the devotional work of a pious Islamic scholar, its real value lies in its secular insights into the world of the Middle Ages…providing descriptions of diverse and far-flung countries’ geography, personalities, politics, cultural practices, sexual mores and the natural world (‘The Longest Hajj: The Journeys of Ibn Battuta’, Douglas Bullis, Aramco World, July-August 2000, www.archive.aramco.com).

(Photo: History Extra)

In the 1350s after Ibn Battūta had finally had his fill of wanderlust and hung up his walking sandals for good, he settled into an altogether sedentary vocation, appointed as a Qadi (Islamic judge) in his hometown of Tangier.

(Source: Blackstone Audio Inc)

Endnote: Polo and Battūta didn’t invent fabrication and embellishment in travel writing. Herodotus of Halicarnassus (5th century BCE)—considered both the “father of history” and the world’s ur-travel writer from—was prone to mixing in ”legends and fanciful accounts” to his Histories (Euben, Roxanne L. “LIARS, TRAVELERS, THEORISTS: HERODOTUS AND IBN BATTUTA.” Journeys to the Other Shore: Muslim and Western Travelers in Search of Knowledge, Princeton University Press, 2006, pp. 46–89, http://www.jstor.org/stable/j.ctt7t5dw.7).

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✡ literally the ‘Travels’

☯ the travelogue’s proper title

☮ the word Rihla strictly speaking refers to a genre of Arab literature rather than the name of the travel book (Bullis)