scholarly journals «Den verkliga festen, som är dödstyst»

2021 ◽  
Vol 30 (1) ◽  
pp. 4-14
Author(s):  
Thomas Seiler

Abstract Tranströmer’s prose poem Blåsipporna (“The Liverleafs”) is rather cryptic. By reading the text in the light of Kant’s theory of the sublime and by focusing on its mysterious and paradoxical aspects, this essay seeks to unveil the poem’s hidden eschatology. The poem’s transcendence is the result of the rhetorical and literary devices the poet is using to depict an ecstatic experience. Such an experience is beyond rationality, hence the wording’s irrationality. In addition, the poem addresses silence, as the experience of ecstasy can never be expressed by words. Thus, Blåsipporna is a piece of art and a sacred text at the same time.

KÜLÖNBSÉG ◽  
2016 ◽  
Vol 17 (1) ◽  
Author(s):  
Ágnes Konkoly

Although Pseudo-Longinus’s work is basically a study of the theory and practice of rhetorics in public discourse, its main concern with the sublime reaches beyond the limits of its initial frame of reference. An attempt to understand the sublime, the wonderful that lies beyond the realm of rational rhetorical structures constitutes the metaphysical framework of the text. The paper surveys one aspect of the sublime: its ability to make the receiver ecstatic. How can the sublime trigger the state of ecstasy?


2012 ◽  
Author(s):  
Henry J. M. Day
Keyword(s):  

PsycCRITIQUES ◽  
2005 ◽  
Vol 50 (52) ◽  
Author(s):  
Sandra Lee
Keyword(s):  

Author(s):  
Robert Pfaller

Starting from a passage from Slavoj Žižek`s brilliant book The Sublime Object of Ideology, the very passage on canned laughter that gave such precious support for the development of the theory of interpassivity, this chapter examines a question that has proved indispensable for the study of interpassivity: namely, what does it mean for a theory to proceed by examples? What is the specific role of the example in certain example-friendly theories, for example in Žižek’s philosophy?


2012 ◽  
Vol 2 (1) ◽  
pp. 49-80
Author(s):  
Evrea Ness-Bergstein

In Lewis’ transposition of Milton’s Paradise to a distant world where Adam and Eve do not succumb to Satan, the structure of Eden is radically different from the enclosed garden familiar to most readers. In the novel Perelandra (1944), C.S. Lewis represents the Garden of Eden as an open and ‘shifting’ place. The new Garden of Eden, with Adam and Eve unfallen, is a place of indeterminate future, excitement, growth, and change, very unlike the static, safe, enclosed Garden—the hortus conclusus of traditional iconography—from which humanity is not just expelled but also, in some sense, escapes. The innovation is not in the theological underpinnings that Lewis claims to share with Milton but in the literary devices that make evil in Perelandra seem boring, dead-end, and repetitive, while goodness is the clear source of change and excitement.


2020 ◽  
Vol 15 (4) ◽  
pp. 488-514
Author(s):  
Udith Dematagoda

This article explores Wyndham Lewis's experience of the First World War, and its influence on his varied artistic output. It interrogates how Lewis's initial ambivalence towards an emergent technological society shifted through direct encounters with mechanized warfare, and speculates on the effect of these upon his post-war writing and criticism. By contrasting Lewis's thought against that of his Italian Futurist contemporaries, I will demonstrate the centrality of their divergent conceptions of masculinity in accounting for this opposition – and how Lewis's critique of technological society prefigures contemporary opposition towards the post-humanist philosophy of Accelerationism.


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