scholarly journals "Between two worlds become much like each other": Liminal spaces in the poetry of David Jones and T.S. Eliot

2021 ◽  
Author(s):  
◽  
Cara Cordelia Chimirri

<p>T. S Eliot remains a literary giant close to fifty years after his death while David Jones, in contrast, is undeniably a marginal figure in the world of poetry but one who is slowly gaining a larger profile. Jones has from the very beginning been aligned with Eliot by virtue of Eliot’s own comments and by a succession of critics who cast him as Eliot’s disciple. The time has come, however, for the side notes to Eliot, which have become almost a convention of Jonesian criticism, to be expanded into a detailed comparative study between his and Eliot’s work. Eliot scholars appear to show no interest in pursuing comparisons to Jones, as he is hardly mentioned, even in passing, in discussions of Eliot’s work. This too, is something that deserves to be reassessed. Undertaking a new approach to Jones-Eliot comparisons develops Jones criticism and opens up a new branch of Eliot studies. This thesis repositions Jones and Eliot from the way they have, thus far, been critically related to one another by focusing on liminal space in both poets’ major texts: The Anathemata, In Parenthesis, The Waste Land, and Four Quartets. This threshold space can be found in their landscapes and in the way they adapt poetic techniques, such as imagery and juxtapositions of irreconcilable opposites. The between-space of transition manifested in their texts reflects the wider environment of flux and transition Jones and Eliot experienced in the first half of the twentieth century. Using the work of a range of literary critics, historians, philosophers, and geographers, including Arnold van Gennep, Victor Turner, Michel Foucault, Edward W. Soja, Michel de Certeau, Andrew Thacker, Thomas Dilworth, David Harvey, and Stephen Kern, establishes a spatially focused model of liminality which facilitates a close reading of these spaces in Jones’s and Eliot’s work.</p>

2021 ◽  
Author(s):  
◽  
Cara Cordelia Chimirri

<p>T. S Eliot remains a literary giant close to fifty years after his death while David Jones, in contrast, is undeniably a marginal figure in the world of poetry but one who is slowly gaining a larger profile. Jones has from the very beginning been aligned with Eliot by virtue of Eliot’s own comments and by a succession of critics who cast him as Eliot’s disciple. The time has come, however, for the side notes to Eliot, which have become almost a convention of Jonesian criticism, to be expanded into a detailed comparative study between his and Eliot’s work. Eliot scholars appear to show no interest in pursuing comparisons to Jones, as he is hardly mentioned, even in passing, in discussions of Eliot’s work. This too, is something that deserves to be reassessed. Undertaking a new approach to Jones-Eliot comparisons develops Jones criticism and opens up a new branch of Eliot studies. This thesis repositions Jones and Eliot from the way they have, thus far, been critically related to one another by focusing on liminal space in both poets’ major texts: The Anathemata, In Parenthesis, The Waste Land, and Four Quartets. This threshold space can be found in their landscapes and in the way they adapt poetic techniques, such as imagery and juxtapositions of irreconcilable opposites. The between-space of transition manifested in their texts reflects the wider environment of flux and transition Jones and Eliot experienced in the first half of the twentieth century. Using the work of a range of literary critics, historians, philosophers, and geographers, including Arnold van Gennep, Victor Turner, Michel Foucault, Edward W. Soja, Michel de Certeau, Andrew Thacker, Thomas Dilworth, David Harvey, and Stephen Kern, establishes a spatially focused model of liminality which facilitates a close reading of these spaces in Jones’s and Eliot’s work.</p>


2018 ◽  
Vol 32 (2) ◽  
pp. 57-74
Author(s):  
Damauru Chandra Bhatta

This paper makes an attempt to explore the echoes of the vision of Hindu philosophy in the selected works of T. S. Eliot. The works of Eliot such as his primary essay “Tradition and the Individual Talent,” and his primary poems such as “The Love Song of J. Alfred Prufrock,” “Gerontion,” The Waste Land, “Ash Wednesday,” “A Song for Simeon” and Four Quartets are under scrutiny in this paper. Eliot’s primary texts echo the vision of the Upanishads, the Bhagavad-Gita and the Patanjali Yoga Sutras of the Hindu (Vedic) philosophy. The vision is that rebirth is conditioned by one’s karma (actions). No one can escape from the fruits of his karma. One needs to undergo the self-realization to know the Essence (Brahman). When one knows the Essence, he is liberated from the wheel of life and death. Man himself is Brahman. The soul is immortal. The basic essence of Hindu philosophy is non-dual, which says that all the living beings and non-living objects are the manifestations of the same Ultimate Reality (Brahman). Eliot suggests that the knowledge of this essence can help humanity to promote equality and justice by ignoring discrimination and duality, to end human sorrows and to achieve real peace and happiness. This finding can assist humanity in the quest for understanding the meaning of human existence and the true spiritual nature of life to address the human sorrows resulted from the gross materialistic thinking.


1993 ◽  
Vol 50 (2) ◽  
pp. 220-228 ◽  
Author(s):  
William H. Willimon

“The Church's notion of sin, like that of Israel before it, is peculiar. It is derived, not from speculation about the universal or general state of humanity, but rather from a peculiar, quite specific account of what God is up to in the world. What God is up to is named as covenant, Torah, or, for Christians, Jesus. If we attempt to begin in Genesis, with Adam and Eve and their alleged ‘fall,’ we will be mistaken, as Niebuhr was, in thinking of sin as some innate, indelible glitch in human nature.”April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, …Winter kept us warm, covering Earth in forgetful snow, …What are the roots that clutch, what branches grow Out of this stony rubbish? Son of man, You cannot say, or guess, for you know only A heap of broken images, where the sun beats, And the dead tree gives no shelter. …T. S. Eliot, The Waste Land, I, 1922


Author(s):  
Margalit Serra

The aim of this article is to show that Nabí’s poem, written by Catalan poet Josep Carner, contains allusions to the works of T.S. Eliot The Waste Land as well as to “Burnt Norton”, the first poem of Four Quartets. Allusion is a literary resource which is recurrent in both authors, to whom literary tradition is pivotal in the process of poetic creation. A thorough analysis of the main allusions of Nabí to these two poems of T.S. Eliot demonstrates that by means of allusion a dialogue between works of different times, languages and authors may be established.


2018 ◽  
Vol 1 (120) ◽  
pp. 61-90
Author(s):  
فادي بطرس كرومي حبش

The current study deals with the impact and influence of the Indian myth on western literature in general and on the British and American poetry in particular. The concept of myth and its origin is somehow shadowy and ambiguous. At the same time, it penetrates all the various aspects of human life. Myth overtakes all the borders to become an international heritage for human civilization. Four poems have been chosen: T S Eliot’s  The Waste Land, William Butler Yeats’s Supernatural Songs, Anashuya and Vijaya and Ralph Waldo Emerson’s Brahma. This paper falls into three sections. The first one concentrates on the definition and concept of myth, its origin, its development, and its different types. Also, it concentrates on the two Indian myths kinds, namely; the Hindu and the Buddhist. Then, it tackles the relation between myth and literature, beside the way in which myth becomes an adherent part of human heritage. The second part analyzes texts from Occidental selected poems. The Indian myth takes part in reshaping and building the context and structure of the poem to give a meaning to their atmosphere of the poem itself. The third section deals with the most important findings of the research.


Author(s):  
Lambros Malafouris ◽  
Maria Danae Koukouti

Merging notions of materiality and intercorporeality is becoming increasingly important in archaeology and anthropology, as material culture has brought the materiality of bodies and the materiality of things back to the center of attention. Material Engagement Theory (MET) offers a new approach to the study of the nature of interactions and relational transactions of people and things as well as understanding their role in shaping the mind. Using the example of pottery making, this paper explores how the material world now becomes an inseparable component of the way we think; mind and matter are one and must be studied as such. This is a new emphasis on the priority of material engagement as a prereflexive, preverbal capacity for basic thought through, with, and about things which emerges from our bodily engagement with the world. It resonates, extends, and complements the concept of “intercorporeality” (intercorporéité) as advanced by French philosopher Maurice Merleau-Ponty.


2018 ◽  
Vol 9 (1) ◽  
pp. 85-110
Author(s):  
Irina Zykova

Abstract The paper aims to explore how the process of phraseologism-formation is linked with the process of perception as part and parcel of human cognitive activity. Specifically, the research focuses on the role synesthesia plays in the construction of phraseological meaning. We proceed from the claim that the perceptual experience a human gains through multiple sensory channels while cognizing the world is preserved in the language semantics. Therefore, one of the main assumptions of the research is that synesthesia as a result of crossintegration of various perceptual sensations and their (sub)modalities influences the formation of phraseologisms and can be traced in their semantics. To test this assumption, a representative corpus of English and Russian phraseological units (more than 3,000) is analyzed. In the course of the analysis different types of synesthetic transfers that underlie the phraseological meanings in question are established. Special attention is paid to the way in which synesthesia is involved in the construction of the deep stratum of phraseological semantics that consists of the conceptual foundation (i.e., macro-metaphorical conceptual model) and phraseological image. Overall, the study offers further evidence that phraseological meaning is derived from the perceptual experience and from various synesthetic transfers in particular.


2020 ◽  
Vol 111 (1) ◽  
pp. 66-84
Author(s):  
Mary Franklin-Brown

Abstract Through a study of early French romances, especially the Conte de Floire et Blancheflor and Alexandre de Paris’s Roman d’Alexandre, this essay offers a new approach to the automaton in medieval literature. Bruno Latour’s plural ontology, which elaborates on the earlier work of Gilbert Simondon and Étienne Souriau, provides a way to break down the division between the human mind and the world (and hence the mind and the machine), offering a rich understanding of the way in which the beings of technology [TEC], fiction [FIC], and religion [REL] act in concert upon us to inspire our desire for technological fictions.


Author(s):  
Nancy K. Gish

The presence of Virgil in The Waste Land is at least as pervasive and important as that of Dante. Although the poem has no overarching structure or narrative, it has a world, a geography, a cast of characters, and a sense of human experience that is most like the world of Virgil: it begins and ends in the world of The Aeneid, overlaps with Eliot’s own experience during World War I, and incorporates—in its images—a background of Roman and Carthaginian history. While Eliot wrote little on Virgil until his late major essays, “What is a Classic” (1944) and “Virgil and the Christian World” (1951), The Aeneid is present much earlier, in The Waste Land, as a journey with sorrow, loss, betrayal, and war. The Waste Land is not only more Virgilian than is still usually acknowledged, it reveals very early Eliot’s lifelong developing conception of a Latin Europe.


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