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Download Blake and Kierkegaard : creation and anxiety by Rovira, James; Blake, William; Kierkegaard, Søren PDF

By Rovira, James; Blake, William; Kierkegaard, Søren

This examine applies Kierkegaardian anxiousness to Blake's construction myths to give an explanation for how Romantic period construction narratives are a response to Enlightenment versions of character

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Extra resources for Blake and Kierkegaard : creation and anxiety

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Coleridge’s metaphor of the universe as a “web” or a “jungle,” on the other hand, emphasizes human immanence: we do not stand outside the system comprehending it all, even imaginatively, but are contained within it, so human thought cannot fully encompass all existence. We are bound to the strings of the web, cut through the darkness of the jungle, and in both rather threatening metaphors, we face the prospect of anxiety in the form of the unknown. Transcendent natural philosophies attempt to circumvent anxiety by falsely positing the human observer as standing outside the universe as he or she views it through the system.

48). Descriptions of Newton in literature such as John Hughes’s “The Ecstasy” (1735) imagine “Newton’s soul soaring through heaven, like Milton’s Christ at the moment of creation,” and, of course, Picciotto also reminds us of Alexander Pope’s “famous epitaph: ‘Nature, and Nature’s Laws lay hid in night. / God said, Let Newton Be! And All was light’” (2005, p. 49). Mary Wollstonecraft in her A Vindication of the Rights of Woman (1792) records “an ingenious conjecture respecting Newton: that he was probably a being of superior order, accidentally caged in a human body” (2006, p.

Considered in this way, a human being is still not a self. In the relation between two, the relation is the third as a negative unity, and the two relate to the relation and in the relation to the relation; thus under the qualification of the psychical the relation between the psychical and the physical is a relation. If, however, the relation relates itself to itself, this relation is the positive third, and this is the self. (Kierkegaard, 1980b, p.

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