Download Myth, Language and Tradition : a Study of Yeats, Stevens, by Pietrzak, Wit; Yeats, William Butler; Eliot, Thomas Stearns; PDF

By Pietrzak, Wit; Yeats, William Butler; Eliot, Thomas Stearns; Stevens, Wallace

Fantasy, Language and culture is an in-depth examine of 3 modernist poets: W. B. Yeats, Wallace Stevens and T. S. Eliot in regards to the ideas of fantasy, poetic language and culture. those are analysed opposed to the later philosophy of Martin Heidegger. every one a part of the ebook is dedicated to at least one poet and one of many abovementioned elements; the realization seeks to consolidate many of the principles explored through the e-book and to suggest a brand new examining of the literary modernism. the most goal of the ebook is to think again modernism on the subject of the 3 poets which will exhibit that in the 1st 1/2 the 20 th century a metamorphosis came about, moving the highbrow emphasis from pondering the area as finite to instigating a query on the root of fact. This transition is analysed at the foundation of Heidegger s look for Being and it really is this key proposal that enables us to reformulate the information of fantasy in Yeats, poetic language in Stevens and culture in Eliot. in addition to the macro-scale restructuration of modernist ideas, an intensive re-reading of the 3 poets paintings is carried out in order to indicating that the person adjustments totalised right into a grand attempt of poetic living. This booklet seeks to go into right into a debate with the long-standing interpretations of modernism, supplying a serious revaluation of either poetry and philosophy of the interval in a joint undertaking. The everyday perspectives on either parts are saw and famous yet then the writer seeks to put concentrate on different percentages to be thought of while interpreting modernist poetry

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Additional resources for Myth, Language and Tradition : a Study of Yeats, Stevens, and Eliot in the Context of Heidegger's Search for Being

Sample text

The Greeks early called this emerging and rising in itself and in all things phusis. It clears and illuminates, also, that on which and in which man bases his dwelling. We call this ground the earth. What this word says is not to be associated with the idea of a mass of matter deposited somewhere, or with the merely astronomical idea of a planet. Earth is that whence the arising brings back and shelters everything that arises without violation. In the things that arise, earth is present as the sheltering agent.

What the picture means on the mythical level, in Barthes’s opinion, is “that France is a great Empire, that all her sons, without any discrimination, faithfully serve under her flag, and that there is no better answer to the detractors of an alleged colonialism than the zeal shown by this Negro in serving his socalled oppressors” (ibid. 116). Barthes’s is thus faced with a second-order semiological system. What the picture communicates to him is not apparent in it but latent in its language and might be inferred only pursuing the analytical path that is defined as the working of myth.

The sacred time […] is the ontological, Parmenidean time. (1987, 68 – 69) Eliade accounts for the existence of a twofold nature (recalling Frye’s treatment of Homeric myth) in man; on the one hand, the profane time flows continuously and, on the other, the sacred operates in the manner of eternal return, cyclically. Therefore the repetition of a ritual of myth, the reiteration of the mythical story, reveals the sacred order in an epiphany. Eliade, calling the sacred time ontological, presumes that it is in the eternal return of the myth in rituals and religious festivals that man finds his ontological grounding; without the sacred time, on Frye’s view, man would lose his foothold in the world and would wane to final exhaustion.

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