scholarly journals Troubles with Reality and Order through the Imagination in a World of Disbelief and Disorder: Wallace Stevens and Supreme Fiction

Author(s):  
Amal Mohan M. S. ◽  
Prof. A. Khaleel Rahuman

The voice of the intellect is a soft one, but it does not rest until it has gained a hearing.” - Sigmund Freud There have been a lot of writers throughout history who praised or criticized the world’s beauty and ways. They all had their ideas and advice for humanity. But America’s most celebrated twentieth-century poet Wallace Stevens did not just rain down his ideas in his writings but took them as his motto for life. And he called the sum of his ideas ‘Supreme Fiction’. This Supreme Fiction, according to Stevens, is a supreme level of poetry that cleanses the mind and soul of its readers and reduces the hardships they have to face in real life. In other words, Supreme Fiction is Stevens’ replacement for the idea of God. Deeply influenced by the Nietzschean idea of the ‘Death of God’, Stevens wants to create a replacement for God for people to find comfort in a world of disbelief and disorder in the twentieth century.

2019 ◽  
Vol 42 (3) ◽  
pp. 157-183
Author(s):  
Jennifer Ronyak

Scholars who have analyzed performances of Schubert’s Lieder have generally focused on the voices of masterful professionals, whether looking at performances before or during the age of sound recordings. This tendency overlooks one historically important group of performers: the amateurs who made up the broad marketplace for the genre during Schubert’s lifetime and throughout the nineteenth century. Studying this group of performers with any level of aesthetic particularity is, however, difficult: documentary evidence of particular singers in this group in the nineteenth century and even the early twentieth is scarce. Yet as the real-life practice of the amateur singing of Schubert’s Lieder in the home gradually dwindled after the nineteenth century, fictional representations of this nineteenth-century practice began to appear in period sound films across the twentieth. While not a substitute for documentary evidence of real practices, this film phenomenon meaningfully engages with nineteenth-century cultural history, literary sources, and musical practices through presentist conventions and concerns. Such films thus offer a vehicle through which to think about continuity and change in the relationship between Schubert’s song and the figure of the amateur in the nineteenth century, the twentieth century, and today. This article analyzes three period film scenes involving nineteenth-century “amateur” performances of Schubert’s “Ständchen” (Schwanengesang, D. 957, no. 4). It does so in order to think about the combined aesthetic and social ramifications of the figure of the amateur in relationship to Schubert’s Lieder. I look at scenes in the following three films: the operetta-influenced Schubert picture Leise flehen meine Lieder (1933), in which operetta star Mártha Eggerth sings as the Countess Esterházy, the classic novel adaptation Jane Eyre (1934), in which Virginia Bruce sings as the titular character, and a newly written piece of “governess fiction,” The Governess (1998), in which Minnie Driver performs the song as said governess. None of these scenes offers unmed­iated or simple access to amateurism. Instead, in each scene, a professional, twentieth-­century celebrity woman movie star both sings and otherwise portrays the nineteenth-century amateur musician and character onscreen. Keeping this tension in mind, I explore how this contradiction and other elements in each scene would have and can still provide audiences opportunities to think about the relationship between amateurism and Schubert’s most popular songs. In so doing, I explore the term “amateur” in a number of overlapping senses that embrace positive and, to a lesser extent, pejorative meanings. My analysis ultimately shows how these three diverse film stagings valorize the figure and, indeed, the voice of the amateur in relationship to Schubert’s music. These conclusions have implications regarding Schubert’s songs and successful modes of performance that might attend them.


2020 ◽  
Vol 2 (6) ◽  
pp. 151-162
Author(s):  
Amungwa Veronica Nganshi ◽  
John Nkemngong Nkengasong

The paper examines religious consciousness in the modernist novels of Joseph Conrad’s 1902 Heart of Darkness and James Joyce’s 1916 A Portrait of the Artist as a Young Man with the objective of illustrating that though these writers apparently rejected the Catholic faith, they were still spiritually conscious and were thus able to detect and question religious values that were repressive. This consciousness is enriched by autobiographical elements prompted by the nihilism of the early twentieth century. Although Heart of Darkness is a colonial novel and A Portrait of the Artist as a Young Man traces the development of a potential artist, both converge on the critique of religious hypocrisy and injustice. Using the concepts of psychobiography, the conscious and unconscious of the Psychoanalytic theory as well as the concept of nihilism of the Modernist theory, the paper demonstrates that both Conrad and Joyce effectively make a critique of religion by the inclusion of various aspects of their real life experiences in their novels. They do this not to reject religion per se but for its reformation. In other words, the religious views of the protagonists in both works reflect those of their authors.  Both authors portray not what is dominantly fictional but what they were a part of.  This paper’s significance is its projection of the notion that it is the exploration of religious consciousness from an autobiographical perspective that gives the British modernist novel its strength and major difference. Conrad and Joyce demonstrate that without sincerity, justice, restraint, controlled freedom and mutual respect, the individual and society degenerate. Literature serves as a fabric of culture with the writer as the voice of conscience.


2019 ◽  
Vol 37 (2) ◽  
pp. 206-219
Author(s):  
Meindert E. Peters

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.


Author(s):  
Franz Knappik ◽  
Josef J. Bless ◽  
Frank Larøi

AbstractBoth in research on Auditory Verbal Hallucinations (AVHs) and in their clinical assessment, it is common to distinguish between voices that are experienced as ‘inner’ (or ‘internal’, ‘inside the head’, ‘inside the mind’, ...) and voices that are experienced as ‘outer’ (‘external’, ‘outside the head’, ‘outside the mind’, ...). This inner/outer-contrast is treated not only as an important phenomenological variable of AVHs, it is also often seen as having diagnostic value. In this article, we argue that the distinction between ‘inner’ and ‘outer’ voices is ambiguous between different readings, and that lack of disambiguation in this regard has led to flaws in assessment tools, diagnostic debates and empirical studies. Such flaws, we argue furthermore, are often linked to misreadings of inner/outer-terminology in relevant 19th and early twentieth century work on AVHs, in particular, in connection with Kandinsky’s and Jaspers’s distinction between hallucinations and pseudo-hallucinations.


Author(s):  
KEVIN DUONG

This essay reconstructs an important but forgotten dream of twentieth-century political thought: universal suffrage as decolonization. The dream emerged from efforts by Black Atlantic radicals to conscript universal suffrage into wider movements for racial self-expression and cultural revolution. Its proponents believed a mass franchise could enunciate the voice of colonial peoples inside imperial institutions and transform the global order. Recuperating this insurrectionary conception of the ballot reveals how radicals plotted universal suffrage and decolonization as a single historical process. It also places decolonization’s fate in a surprising light: it may have been the century’s greatest act of disenfranchisement. As dependent territories became nation-states, they lost their voice in metropolitan assemblies whose affairs affected them long after independence.


2021 ◽  
Vol 1 (46) ◽  
pp. 151-182
Author(s):  
Marios Chatziprokopiou ◽  

We are the Persians! was a contemporary adaptation of Aeschy-lus’s The Persians presented in June 2015 at the Athens and Epidaurus Festival. Performed by displaced people from Afghanistan, Pakistan and Bangladesh, and directed by Yolanda Markopoulou, the piece grew out of the Station Athens group’s five-year theatre workshops. Extracts from the original play were intertwined with performative material brought to the project by the participants: from real-life testimonies to vocal improvisations, poems, and songs in different languages. High-lighting the historical thematic of the play, this adaptation was presented as a documentary theatre piece, and the participants as ‘modern-day heralds’ who provided on stage ‘shocking accounts’ concerning ‘contem-porary wars’ (programme notes, 2015). After briefly revisiting the main body of literature on the voice of lament in ancient drama and in Aeschylus’s The Persians in particular, but also after discussing the recent stage history of the play in Greece, I conduct a close reading of this adaptation. Based on semi-directed interviews and audiovisual archives from both the rehearsals and the final show,I argue that the participants’ performance cannot be limited to their auto-biographical testimonies, which identify their status as refugees and/or asylum seekers. By intertwining Aeschylus with their own voices and languages, they reappropriate and reinvent the voice(s) of lament in ancient drama. In this sense, I suggest that We are the Persians! can be read as a hybrid performance of heteroglossia, which disrupts and potentially transforms dominant ways of receiving ancient drama on the modern Greek stage.


Author(s):  
Jozi Joseph Thwala

The focus of this research work on selected descriptive of images refers to the analytic survey of metaphor and simile. They are selected, defined, explained and interpreted. Their significances in bringing about poetic diction, licence, meaning, message and themes are highlighted. They are fundamental figures of speech that implicitly and explicitly display the emotive value, connotative meaning, literariness and language skills. The poetic images reflect and represent real life situations through poetic skills and meanings. The literary criticism, comparative and textual analysis is evident when the objects are looked at from animate to inanimate and inanimate to animate. They serve as basic methodologies that are backing the theories and strategies on selected figures of speech. Imagery is the use of words that brings picture of the mind of the receiver or recipient and appeal to the senses. It is, however, manifested in various forms for resemblances, contrasts and comparisons. Artistic language through images revealed poetic views, assertion and facts.


2020 ◽  
Vol 2 (2) ◽  
pp. 36-42
Author(s):  
Syarifah Rizcy ◽  
Saproni M Samin ◽  
Rojja Pebrian

The importance of expression in the teaching of Arabic is the goal of studying all branches of the language. The importance of expression as a means of communication with others is one aspect of the process of understanding. Expression is not just a set of language skills that any student must master so that he can express what he wants but to express a dimension other than this linguistic dimension, the cognitive dimension. Speech is the second skill of language skills after listening and not every voice speech because speech must be available two words and a benefit, and the voice is composed of some letters, and benefit is what the meaning of meanings in the minds of speakers as expressed by Arab linguists. One of the most important teaching of any language is to speak or express thoughts, feelings and attitudes in the mind, and to confront everyday communication situations. However, the oral expression in the process of teaching the language levels.


2006 ◽  
Vol 19 (1) ◽  
pp. 175-189 ◽  
Author(s):  
Allan Young

ArgumentThroughout his career as a writer, Sigmund Freud maintained an interest in the evolutionary origins of the human mind and its neurotic and psychotic disorders. In common with many writers then and now, he believed that the evolutionary past is conserved in the mind and the brain. Today the “evolutionary Freud” is nearly forgotten. Even among Freudians, he is regarded to be a red herring, relevant only to the extent that he diverts attention from the enduring achievements of the authentic Freud. There are three ways to explain these attitudes. First, the evolutionary Freud's key work is the “Overview of the Transference Neurosis” (1915). But it was published at an inopportune moment, forty years after the author's death, during the so-called “Freud wars.” Second, Freud eventually lost interest in the “Overview” and the prospect of a comprehensive evolutionary theory of psychopathology. The publication of The Ego and the Id (1923), introducing Freud's structural theory of the psyche, marked the point of no return. Finally, Freud's evolutionary theory is simply not credible. It is based on just-so stories and a thoroughly discredited evolutionary mechanism, Lamarckian use-inheritance. Explanations one and two are probably correct but also uninteresting. Explanation number three assumes that there is a fundamental difference between Freud's evolutionary narratives (not credible) and the evolutionary accounts of psychopathology that currently circulate in psychiatry and mainstream journals (credible). The assumption is mistaken but worth investigating.


2015 ◽  
Vol 43 (4) ◽  
pp. 785-820
Author(s):  
David C. Hanson

In the first half of the twentieth century, analytic bibliographers in Britain turned their attention to the systematic study of the nineteenth-century book. Developing their subject, they felt compelled to distance themselves from the Victorian book collector, who touched off a “suspicion . . . deeply ingrained in the mind of scholars and librarians” (Sadleir, “Development” 147). A new generation of bibliographers – Michael Sadleir, John Carter, and Graham Pollard – acknowledged that Victorian collecting had laid the foundations for the bibliographic study of books by “modern” (i.e., nineteenth-century) writers, as opposed to incunabula, the traditional focus of British book collecting. The contribution was regarded as fundamentally flawed, however, owing to a “sentimental element” in Victorian collecting (Carter and Pollard 101).


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