Wallace Stevens' “Visibility of Thought”

PMLA ◽  
1962 ◽  
Vol 77 (4-Part1) ◽  
pp. 482-498
Author(s):  
Joseph N. Riddel

Human experience, according to Santayana, may be described as a conflict between the spirit and the imperfections which distract it from the pure and ideal toward which it aspires. And yet, to complete the paradox, there is no spirit without these imperfections, the matrix of flesh and world, space and time, which contains it. This is as much as anything a poet's dramatic vision: it is Yeats's with his passion to preserve the senses in an eternity of time, and it is Wallace Stevens' with his more realistic search for a balance between the antinomies of self and world. For Stevens, the imagination is the single power that can effect the vital unity, in life or in poetry: it alone can provide the aesthetic economy of experience so urgent for the modern romantic sensibility. Stevens is a romantic, or better, a neo-romantic poet who has gone to school to the French Symbolists and post-Symbolists only to conclude that the ends available to the artist are not metaphysical but aesthetic, and thus human. The romantic poet necessarily lives in two worlds: that of his sensual experience and that of his imaginative vision. In those moments when he manages to blend the two, he achieves not only a poem but that singular experience of “truth” from which he draws his spiritual sanctions. And if God is absent from his universe, as he is from Stevens', the moments of reconciliation become increasingly problematical but no less pressing.

Author(s):  
Rolando Vazquez ◽  
Miriam Barrera Contreras

RESUMEN Hay que pensar la decolonialidad en relación a las artes. En esta entrevista exploramos cómo las artes decoloniales se diferencian de la estética moderna/colonial. La decolonización de la estética conlleva la liberación de a la aiesthesis, es decir de las formas de relacionarnos con el mundo y de hacer mundo a través de los sentidos. La aiesthesis decolonial se distingue de los principios del arte contemporáneo y en particular de su sujeción a la temporalidad moderna, abriéndonos hacia las temporalidades relacionales. Los artistas decoloniales ejercen una temporalidad distinta que conlleva no sólo una crítica radical al orden de la representación y de la visualidad modernas sino que también nos dan la posibilidad de entender a la decolonialidad cómo un movimiento cargado de esperanza, cargado de la posibilidad de nombrar y vivenciar los mundos interculturales que han sido negados. PALABRAS CLAVE Decolonialidad, tiempo relacional, esperanza, cuerpo, interculturalidad KAI SUTI AESTHESIS ÑAGPAMANDA KAUSAKUNA TUKUIKUNAWA TAPUCHI SUG RUNATA ROLANDO VÁSQUEZ SUTITA SUGLLAPI Kaipi kawachinakumi iska ruraikuna ñugpamanda chasallata kunaurramanda. Kai suti aiesthesis, kawachiku imasami pai kawa kawachimanda ukusinama paipa iuaikunawa. Aiesthesis kame tukuikunamanda sugrigcha.Lsx artistxs kawachinakumi ñugpamanda kausikuna munankuna kawachingapa charrami kausanakunchi parlanakumi ñugpata imasami mana lisinsiaskakuna allí ruraikuna tukuikunamanda. IMA SUTI RIMAI SIMI: Ñugpamanda, parlaikuna sullai, nukanchi kikin, tukuikuna. DECOLONIAL AESTHESIS AND THE RELATIONAL TIMES. INTERVIEW WITH ROLANDO VÁSQUEZ ABSTRACT We have to hink the decoloniality in relation with the arts. This interview explores the difference between the modern/colonial aesthetic and the decolonial arts. The aesthetic decolonization leads to the release of the aesthesis, ergo it relates in every way to the connection and creation of a world through the senses. The decolonial aesthesis is particularly different from the contemporary art principles in the way it grasps the modern temporality consenting the creation of a path toward relational temporalities. The decolonial artists exercise a different temporality that results in not only a radical criticism to the modern representation and visuality but it makes possible to understand the decolonialization as a hopeful movement, full of possibilities for naming and experiencing neglected intercultural worlds. KEYWORDS Decolonialization, relational time, hope, body, interculturality ESTEHÉSIE DÉCOLONIALE ET LE TEMPS RELATIONNELS. ENTRETIEN À ROLANDO VASQUEZ RÉSUMÉ Il faut penser la décolonisation en relation aux arts. Dans cet entretien on explore comment les arts décoloniaux sont différents de l’esthétique moderne-coloniale. La décolonisation de l’esthétique entraîne la libération de l’estehésie, c’est-à-dire, la libération des façons de nous mettre en relation avec le monde et d’en créer un nouveau à travers les sens. L’estehésie décoloniale se différence des principes de l’art contemporain, principalement pour son fixation à la modernité en nous emmenant vers les temporalités relationnelles. Les artistes décoloniaux exercent avec une temporalité qui n’implique pas juste une critique radicale à l’ordre de la représentation et de la vision moderne, mais aussi de la possibilité de comprendre la décolonisation comme un mouvement plein d’espoir, chargé d’une possibilité de nommer et de mettre en relief les interculturalités qu’ont été niées. MOTS-CLEFS Décolonisation, temps relationnels, espoir, corps, interculturalité ESTESIA DESCOLONIAL E O TEMPO RELACIONAL ENTREVISTA A ROLANDO VAZQUEZ RESUMO Temos que pensar a descolonização em relação as artes. Nesta entrevista é explorado como as artes descoloniais são diferentes da estética moderna-colonial. A descolonização da estética conduz a emancipação da estesia, isto é, das formas de relacionamento com o mundo e da fôrma de fazer mundo a partir dos sentidos. A estesia descolonial distinguese dos princípios da arte contemporânea particularmente pela fixação o tempo moderno, abrindo-nos para a temporalidades relacionales. Os artistas descoloniais exercem uma temporalidade diferente que implica não só uma crítica radical à ordem da representação e à visão moderna, mas também à possibilidade de entender a descolonização como um movimento cheio de esperança, carregado da possibilidade de designar e viver os mundos interculturais que foram negados. PALAVRAS CHAVES Descolonização, esperança, tempo relacional, fôrma, intercultural.   Recibido el 20 de enero de 2015 Aceptado el 26 de febrero de 2015


Author(s):  
K. Oliinyk

The article examines the specificity of existence of the renewed mystery genre as a meta genre in the twentieth century. The main literary study views on the definition of ancient and medieval / Christian ritual mystery are analyzed. The beginning of the twentieth century was full of a general feeling of catastrophe and tragic hopelessness. In artistic terms, the consequence of this was the activation of Christian issues, motives, plots, religious genres (miracles, morality and mystery). The most universal from the point of view of the ideological message and content for the writers of the twentieth century. was the matrix of the medieval mystery, which retained the ritual basis in its primary structure. This made it possible for the multilevel organization of the action and the space for it. The genre of medieval mystery is being modified, it ceases to be a purely form of religious action and acquires the quality of a meta genre. There is a transition from the religious sphere to the secular one, and the aesthetic one is replacing the didactic load. Mystery begins to exist on the edge of genres as a synthetic formation, showing intentions to “help” other genres. A large number of dramatic works of the twentieth century. ("Forest Song" by Lesia Ukrainka, "Iconostasis of Ukraine" by Vіra Vovk) comes close to the mystery, using its archetypal components: the ideas of faith in the absolute beginning, governing the eternal rotation of life and death, world order and harmony, death and rebirth, transformations of the human soul, chosenness and initiation associated with trials, sacrifice, deepening into mysticism. Such works are a certain imitation with elements of mythological or religious subjects. So, the twentieth century, actualizes a certain involvement of the semantic content of dramas to the mysteries, bringing the mystery to the level of the meta genre.


HISTOREIN ◽  
2014 ◽  
Vol 14 (2) ◽  
pp. 124 ◽  
Author(s):  
Dimitris Plantzos

Review of Yannis Hamilakis, <em>Archaeology and the Senses: Human Experience, Memory, and Affect</em>. Cambridge: Cambridge University Press, 2014. 255 pp.


Molecules ◽  
2020 ◽  
Vol 25 (23) ◽  
pp. 5534
Author(s):  
Zarshad Ali ◽  
Rashid Ahmad ◽  
W. Aslam Farooq ◽  
Aslam Khan ◽  
Adnan Ali Khan ◽  
...  

Zinc is an essential trace metal and its concentration above 4ppm reduces the aesthetic value of water. This study explores the possibility of using functionalized nanohybrids as Zn(II) ion scavengers from aqueous solution. Functionalized nanohybrids were synthesized by the attachment of thiosemicarbazide to silica. The material was characterized by TGA, SEM, FTIR, EDX, and BET analysis, which revealed ligand bonding to silica. The functionalized silica was employed as Zn(II) ion extractant in batch experiments and removed about 94.5% of the Zn(II) ions at pH 7, near zero point charge (6.5) in 30 min. Kinetics investigations revealed that zinc adsorption follows an intra particle diffusion mechanism and first-order kinetics (K = 0.1020 min−1). The data were fitted to Freundlich, Dubinin–Radushkevich, and Langmuir models and useful ion exchange parameters were determined. The impact of co-existing ions on Zn(II) ion sequestration was also studied and it was found that the adsorbent can be used for selective removal of zinc with various ions in the matrix. Quantum mechanical investigations revealed that the Zn(II) ion adsorption on ZnBS1 is more favorable, having higher binding energy (BE) (−178.1 kcal/mol) and ∆H (−169.8), and making tridentate complex with the N and S sites of the chelating ligand. The negative ∆G and BE values suggest highly spontaneous Zn(II) adsorption on the modified silica even at low temperatures.


Author(s):  
Carolyn Korsmeyer

Abstract Traditionally, the bodily senses of smell, taste, and touch have been designated ‘nonaesthetic’ senses and their objects considered unsuited to be fashioned into works of fine art. Recent innovations in the art world, however, have introduced scents, tastes, and tactile qualities into gallery exhibits, movements that, at least superficially, appear parallel to philosophical revaluations of the senses. This paper investigates the aesthetic scope of the five external senses, addressing some standard arguments about the limits of the ‘lower’ senses. I defend the artistic scope of the bodily senses by appealing to cross-modal perception and to the sensuous aspects of appreciative emotional responses to art.


Author(s):  
Ferenc L. Lendvai

The purpose of this address is to argue for the following theses: (1) the concept of transcendentality can be associated not only with idealism but also with materialism; (2) such a connection was made possible by Karl Marx's theory; and (3) in the development of Marxism up to now, theory has been tied to a political movement, which is an error of principle, for what survives of it is a kind of social ethics which should more appropriately be called Marxism. Transcendence and immanence are notions of relationship. Values exist sensually above the senses: e.g., the aesthetic value of a painting is not identical with the material of the canvas and the oils on it, although it cannot exist without them. Persons who do not recognize values that are transcendent compared to the merely natural immanence or, to put it in another way, those for whom nothing is sacred are in fact not truly human.


2012 ◽  
Vol 46 (3) ◽  
pp. 681-694
Author(s):  
ÁINE KELLY

Writing on such diverse works as Shakespeare'sKing Lear, Wallace Stevens's “Sunday Morning” and Vincente Minnelli'sThe Bandwagon, Stanley Cavell is a philosopher consistently moved to philosophize in the realm of the aesthetic. Cavell invokes Stevens, particularly, at moments of hisoeuvreboth casual and constructive. In a commemorative address of the “Pontigny-en-Amérique” encounters at Mount Holyoke College in 2006, Cavell takes Stevens as his direct subject. During the original Pontigny colloquia, held during the wartime summers of 1942–44, some of the leading European figures in the arts and sciences (among them Hannah Arendt and Claude Lévi-Strauss) gathered at Mount Holyoke with their American peers (Stevens, John Peale Bishop and Marianne Moore) for conversations about the future of human civilization and the place of philosophy in a precarious world. Stevens suggested at the Pontigny meeting that the philosopher, compared unfavourably to the poet, “fails to discover.” As it is precisely Cavell's acknowledgement of the accidental or the unexpected as displaced from philosophy that draws him to the writings of Stevens, the Mount Holyoke encounters promise an illuminating dialogue between the two. The affinity between such central champions of the poetic dimension of American philosophy is sometimes obvious, more times in question.


Author(s):  
Lyubov' Borisovna Karelova

The subject of this research is the philosophy of Sh&#363;z&#333; Kuki, which is usually associated with his original concept, built around the concept of iki that simultaneously denotes taste, wealth, sensibility, dignity, reserve, and spontaneity, as well as embodies the aesthetic ideal formed in urban culture of the Edo period (1603 &ndash; 1868). The Japanese philosopher is also notable for a number of other intellectual insights. For depicting a holistic image on the philosophical views of Sh&#363;z&#333; Kuki, a more extensive array of his works is introduced into the scientific discourse. A significant part of these work have not been translated into the Russian or other foreign languages. This article explores the problems of time and space, which are cross-cutting in the works of Sh&#363;z&#333; Kuki &nbsp;using examples of such philosophical writings as the &ldquo;Theory of Time&rdquo;, &ldquo;What is Anthropology?&rdquo;, &ldquo;Problems of Time. Bergson and Heidegger&rdquo;, &ldquo;Metaphysical Time&rdquo;, "Problems of Casualty&rdquo;. The research employs the method of historical-philosophical reconstruction and sequential textual analysis of sources. Special attention is given to the problems of cyclical time, correlation between the infinite and the finite, and its reflection in the literary or art works, existential-anthropological landscape of space and time, spatial-temporal aspect of casualty and relevance. The conclusion is made on the contribution of Sh&#363;z&#333; Kuki to elaboration of the problems of space and time, namely his cross-cultural approach that allows viewing the general philosophical problems from the perspective of both Western and Eastern thought, as well as a distinct&nbsp; &ldquo;interdisciplinary&rdquo; approach towards analysis of the phenomena of space and time, which are viewed from different perspective and acquire different characteristics depending on the angle and aspect of reality of the corresponding context. Thus, there is a variety of concepts of time, which do not eliminate, but complement each other.


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