| 书目名称 | Passion for Place Book II | | 副标题 | Between the Vital Sp | | 编辑 | Anna-Teresa Tymieniecka | | 视频video | | | 丛书名称 | Analecta Husserliana | | 图书封面 |  | | 描述 | Among the multiple, subliminal passions that inspire our lifein innumerable ways, literature shows us one that seems to play aparticularly penetrating role in human concerns. This passion, whichTymieniecka calls an `esoteric passion‘, finds its projection andcrystallization in space: it is .the esoteric passion for space...This subliminal passion, investigated through literature, allows thephilosopher to reach beneath the fallacious separations of nature,humanness and the cultural world, restoring the wholeness ofexperience that has become lost in the artificial one-sidedness ofcontemporary approaches, confined to language as they are. .The elemental passion for place is investigated here in the literaryfruits of creative imagination. Unravelled from the very depths of theprimogenital, onto-poietic unfolding of life, the passion for place isrevealed as projecting into the flux of life: it is a `station‘ oflife-significance. .This collection presents papers from two conferences of theInternational Society of Phenomenology and Literature held inCambridge, MA in 1993/4. | | 出版日期 | Book 1997 | | 关键词 | Enzo Paci; Martin Heidegger; identity; phenomenology | | 版次 | 1 | | doi | https://doi.org/10.1007/978-94-017-2549-1 | | isbn_softcover | 978-90-481-4728-1 | | isbn_ebook | 978-94-017-2549-1Series ISSN 0167-7276 Series E-ISSN 2542-8330 | | issn_series | 0167-7276 | | copyright | Springer Science+Business Media Dordrecht 1997 |
| 1 |
The Representation of Limbo in Medieval Drama |
Jadwiga S. Smith |
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Abstract
The subject of limbo does not occupy much interest in contemporary theological studies, and, as far as more general interests in the subject of the stratification of hell or its environs, limbo has suffered greatly both in popular understanding and knowledge of its cultural implications, for example, in the studies of the Harrowing of Hell plays from medieval mystery cycles. Even the location of hell, not to even mention that of limbo, is no longer a hotly debated issue for both theologians and artists.
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| 2 |
Robert Frost’s “Design” as Deconstruction of Ralph Waldo Emerson’s “The Rhodora” |
Bruce Ross |
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Abstract
In a recent review of a new translation of the classical Buddhist text . into English, the reviewer notes:
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| 3 |
The Idea of the Wilderness in the English Renaissance |
Dorothy E. Litt |
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Abstract
Notions of the wilderness during the English Renaissance were varied and often contradictory, reflecting influences from the Bible, classical thought, medieval example, and folklore. It could be seen as a place of danger or safety, as a benign green world or one which harbored strange, mythical creatures. I take my evidence from the literature of the period, the self-conscious articulation of authors’ understanding of the wilderness, and from the popular culture, which reveals less intentionality, albeit the manifestation of a more widespread interest, a more revealing ..
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| 4 |
In Caverns and Caves with Saul Bellow and Walker Percy |
Bernadette Prochaska |
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Abstract
Both Eugene Henderson of Saul Bellow’s ., and Will Barrett of Walker Percy’s . are twentieth century figures overwhelmed with a sense of lost direction. Henderson seeks his way and meaning for his life through the jungles of uncivilized villages and underground caverns in Africa. Will Barrett starts at “ground zero” in Central Park of a civilized country’s most sophisticated city, New York. Ground Zero is the point of a powerful and highly developed nation’s possible extinction. Barrett’s journey takes him through the heartland of the United States to Santa Fe. Both men are on a spiritual quest for whatever will fill an emptiness brought about by something they perceive is lost in their lives. They need a sustenance for the empty places of their lives. Henderson expresses the condition of his soul when he says,
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| 5 |
Australia and the “Mysterious Orient” in C.J. Koch’s , |
Marek Haltof |
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Abstract
Since its first appearance in 1978, C. (Christopher) J. Koch’s novel, ., has received a great deal of critical and scholarly attention. Apart from being the winner of the National Book Council Award for Australian literature and the recipient of the Age Book of the Year Award, this novel was also successfully adapted for the screen by Peter Weir in 1982. Weir’s acclaimed film, with Koch’s involvement as a co-scriptwriter, has only increased the popularity of the novel.
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| 6 |
Racine’s ,: Profane and Sacred Spaces and Places |
Marlies Kronegger |
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Abstract
Historical evocations of Titus, a Roman emperor, and Berenice, a Palestinian princess, are grounded in their political world, and come to full bloom in the world of the spirit, the world of myths in wholeness, transformation and self-generation. Despite all the allegorical representations of Titus and Berenice, as we shall see, and the selection of a relevant historical-poetic theme for plot material, the connection between tragedy and politics is oblique. However, exotic and mythically remote plots evoke most immediately respect and reverence for Titus, an incarnation of Aeneas, and Berenice, an incarnation of Dido in both Virgil and Homer. While the action of tragedy on stage takes three hours, mythical time creates a “chant” in the sacred space of tragic events. For Racine, the distance between countries makes up to a certain extent for a too great proximity in time; ordinary people, Racine holds, make hardly any distinction between what lies a thousand years away and what lies a thousand miles away: “On peut dire que le respect que l’on a pour les héros augmente à mesure qu’ils s’éloignent de nous.... L’éloignement des pays répare en quelque sorte la trop grande proximité des temps: car le peuple ne met de différence entre ce qui est, si j’ose ainsi parler, à mille ans de lui, et ce qui en est à mille lieues”..
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| 7 |
The Place of the Sublime |
Edward S. Casey |
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Abstract
Where is the sublime? How are we to locate it? What is it to locate something as amorphous and ethereal as the sublime — whose very name connotes vaporization? What does it mean to find a place, a proper place (if there is one), for the sublime?
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| 8 |
Proust’s Sacred Grove: A Study in Spatial Poetics |
Bruce S. Watson |
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Abstract
In this paper I propose a close reading of selected passages of Proust’s masterpiece .) in which the sacred grove image surfaces and creates metaphorical constructs of great thematic complexity, particularly with reference to the Platonic cave myth and the Ovidian landscapes blending innocence and desire. Proust’s networks of mythological associations are often hidden in the dense fabric of his metaphorical prose, as Marie Miguet-Ollagnier explained in her book .:
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| 9 |
Home: A Phenomenological Approach |
Maija Kūle |
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Abstract
At the present time a phenomenological approach is used to describe different spheres of spiritual life. Cultural phenomena belong to one of such spheres. Home, a phenomenon characteristic of human life, can be added to those.
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| 10 |
“When I Came Home — I did Not Come Home.” The Antinomies of the Experience of German and Austrian Exiles 1933–1945 and Beyond |
Christoph Eykman |
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Abstract
The National Socialist regime drove many Germans and Austrians into exile. Almost half a million Jews, communists, social democrats, and other opponents of Nazism emigrated from their homeland since 1933 leaving their material belongings, their work, their country behind. For most the experience of exile was a traumatic and painful one since many of the refugees were in their fifties, sixties or even older, i.e. they were at an age not suited to a sudden uprooting and the lifestyle of a displaced person. Not only did they have to cope with their own plight but they became helpless witnesses as the new rulers of Germany and their followers brought shame and disgrace upon a land in which the exiles had spent their lives and in which they were deeply rooted. Their love for their fatherland often turned into bitterness and hatred because Germany was now a country which unleashed a war and in which many of their fellow citizens were brutally murdered for racial or political reasons.
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| 11 |
Philippe de Mézières’ Sense of Patria |
Joan B. Williamson |
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Abstract
Though Philippe de Mézières was a Frenchman,. his most cherished title was that of Chancellor of Cyprus,. although this was a post he occupied for some ten years only, a brief period in the life of an octogenarian.. Before 1380, when he withdrew to the Convent of the Celestines in Paris on the death of his patron at the time, Charles V of France, he had travelled widely as both soldier and statesman.. His travels led him frequently to Italy, which he knew well.. He particularly loved Venice, of which he was made a citizen in 1365 by the doge Lorenzo Celsi.. And it was to the confraternity of St. John the Evangelist in Venice that he donated the fragment of the True Cross he had inherited from the papal legate Pierre Thomas.. Venice was indeed the city where he thought to spend the rest of his life on hearing of King Peter’s assassination (which was to put an end to his career in Cyprus), as we learn from his will drawn up at this time.. This will shows his attitude towards what we would later call nationality. Here this widely travelled Frenchman, thinking to live out his life in Venice, after service at the Lusignan court of Cyprus, reveals his view of his place in the world. He projects a sense of a European community. Fluent in Latin, the common language of at least the clerical and chancery literatures, he is a Christian at home in a Christian Europe, unfettered by parochial notions that a place of origin or residence impinges in any significant way on his sense of identity, as I have shown elsewhere..
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| 12 |
The Poetics of Place |
Lawrence Kimmel |
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Abstract
There is, in the life of a person and in the history of a people, a convergence and integration of time and place, however tenuous, such that the significance of meaningful time and place is requisite to the human character of life. The denial of either diminishes or eliminates, fully or marginally, human life and community.
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| 13 |
The Architecture of Postmodern Ontology: Heidegger and Beckett |
Hans H. Rudnick |
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Abstract
This time, in our attempt to further explore spaciality, I am feeling as if I were venturing to find my way along a narrow and dangerous path in a mountainous altitude toward an explanation of postmodern ontology. I mean not to stress postmodern in this title, but rather ontology, in order to show difference and not identify between the past of the human interpretation of the term and manifestations of its present understanding. I could have chosen the term “philosophy” of postmodern ontology, but for reasons related to the effects of logocentrism, I insist on “architecture” which establishes the connection to space.
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| 14 |
Ayi Kwei Armah’s ,: From Idea to Idealism |
Rosemary Gray |
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Abstract
Much of the debate that surrounds Ayi Kwei Armah’s . (1973),. concerns generic classification. And, as a text that is generally regarded as one which problematizes Eurocentric notions of genre, it is also one that invites at least some discussion of Armah’s choice of fictional mode — even when the argument tends towards the philosophical rather than the classificatory. This work has been variously categorized as ‘historical novel’ (Bernth Lindfors: 1980, Hugh Webb: 1980, Kofi Anyidoho: 1982); as ‘epic’ (Edward Sackey: 1981),. and, somewhat less explicably, as ‘Africanized’ novel — either on the grounds that it has no complex human beings,. or that novelistic style [rather than plot] defines Armah’s enterprise. Perhaps nearer the mark, it has also been designated a ‘Pan-African saga’ (A. N. Mensah: 1991). And if, as A. N. Mensah insists, ‘a central problem is to decide what kind of work it is’,. then I enter the debate through yet another door — and barefoot!
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| 15 |
Evidence in the Mental Space |
Mara Stafecka |
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Abstract
The old, traditional rationalism was unable to solve the contradiction between nature and spirit, between sense and consciousness. Rationalism took care of one side of mental life — the reflexive side. For almost all of the 19th century, the concept of self-consciousness and the self-purifying power of reason were never doubted.
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发表于 2025-3-21 17:34:05
