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higher Intellectual Happiness hereafter. Imagination is its Soul". O notă de la pagina 511 conține următorul comentariu: "Imagination is, possibly, în mân, a lesser degree of the creative power în God. What the Deity imagines, is, but was not before. What mân imagines, is, but was also. The mind of mân cannot imagine what is not. This latter point may be demonstrated". 91 Worms, Frédéric, "L'art et le temps chez Bergson: Une problème philosophique au cœur d'un moment historique", în
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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notă de la pagina 511 conține următorul comentariu: "Imagination is, possibly, în mân, a lesser degree of the creative power în God. What the Deity imagines, is, but was not before. What mân imagines, is, but was also. The mind of mân cannot imagine what is not. This latter point may be demonstrated". 91 Worms, Frédéric, "L'art et le temps chez Bergson: Une problème philosophique au cœur d'un moment historique", în Mil neuf cent. Revue d'histoire intelelctuelle, 2003 /1
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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called on to define, very briefly, the term " art", I should call it the "reproduction of what the senses perceive în nature through the veil of the soul". The mere imitation, however accurate, of what is în nature, entitles no mân to the sacred name of "artist". Denner was no artist. The grapes of Zeuxis were inartistic, unless în a bird's-eye view; and not even the curtain of Parrhasius could conceal his de ficiency în point of genius. I have
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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than Milton". 37 În The Complete Tales and Poems of Edgar Allan Poe, 1982, p. 425. 38 Edgar Allan Poe, Eureka, 1848, p. 143: "Think that the sense of individual identity will be gradually merged în the general consciousness - that Mân, for example, will, ceasing imperceptibly to feel himself Mân, will at length attain that awful triumphant epoch when we shall recognize his existence aș that of Jehovah". 39 Ion Barbu, "Jean Moreas (Jean Pupadiamantopulos)", în Versuri și proza, 1984, p.
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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of Edgar Allan Poe, 1982, p. 425. 38 Edgar Allan Poe, Eureka, 1848, p. 143: "Think that the sense of individual identity will be gradually merged în the general consciousness - that Mân, for example, will, ceasing imperceptibly to feel himself Mân, will at length attain that awful triumphant epoch when we shall recognize his existence aș that of Jehovah". 39 Ion Barbu, "Jean Moreas (Jean Pupadiamantopulos)", în Versuri și proza, 1984, p. 203. 40 Ion Barbu, "Paul B. Marian: De vorbă
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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concret, du schéma à l'image. (italice în original) 36 Edgar Allan Poe, "Colloquy of Monos and Una", în The Complete Tales and Poems of Edgar Allan Poe, 1982, p. 444: În Death we have both learned the propensity of mân to define the indefineable". Trebuie să spunem însă că Edgar Poe nu dezvolta o teorie sistematică a limbajului poetic, "The Raționale of Verse", fiind doar o contribuție notabilă, dar, din multe puncte de vedere, discutabila, la teoria prozodiei. 37 Ion
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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pure [s.n.]?" 56 Ideea apare, în formule diferite, în mai multe texte teoretice poești; citam pentru ilustrare doar unul, recenzia la "Alciphron" de Thomas Moore, Burton's Gentlemens Magazine, ianuarie, 1840, Essays and Reviews, 1984, p. 334: "The mind of mân can imagine nothing which hâș not really existed". 57 Robert D. Jacobs, Poe, Journalist & Critic, 1969, p. 434: "Poe did not regard the writing of a poem aș a process of discovery". În schimb, Ion Barbu vede în asta o
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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constitutes symbol. An object must be gradually evoked în order to show a state of soul; or else, choose an object and from it elicit a state of soul by means of a series of decodings". 5 Martin Buber, Between Mân and Mân, [1947] 2004, p. 159. -------------------------------------------------------------------------1 6 7 Preliminării GÂNDUL DIN GÂND: EDGAR POE ȘI ION BARBU Universul că un poem O coborâre în maelström Furor poeticus: inspirație, geniu Poezie și cunoaștere Omenesc, mult prea omenesc Invitație la călătorie
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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An object must be gradually evoked în order to show a state of soul; or else, choose an object and from it elicit a state of soul by means of a series of decodings". 5 Martin Buber, Between Mân and Mân, [1947] 2004, p. 159. -------------------------------------------------------------------------1 6 7 Preliminării GÂNDUL DIN GÂND: EDGAR POE ȘI ION BARBU Universul că un poem O coborâre în maelström Furor poeticus: inspirație, geniu Poezie și cunoaștere Omenesc, mult prea omenesc Invitație la călătorie Încheiere Bibliografie
Gândul din gând: Edgar Poe și Ion Barbu by Remus Bejan () [Corola-publishinghouse/Science/84958_a_85743]
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some great thinkers' preference to simplify things and to explain the world and its becoming, starting (if possible) from only one principle or process, one that is applicable to the entire reality. 3.1. For a long period of time, mân was taken aș a measure of all things. "Humanity" thus extended into nature, even if it only meant naïve explanation of the latter by means of mythology (i.e. natural objects were seen aș cultural objects), or more serious attempts to
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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to explain the birth and becoming of nature on a philosophical basis, attempts which are justified from a rațional point of view. For instance, Aristotle was said to have proceeded "anthropomorphically": "He hâd set ouț from the purposeful action of mân and hâd read this into the whole of nature" (Cassirer 1942/2000: 91)6. What is more, later "Hegel's aspiration and philosophical ambition was to reconcile "nature" and "idea". But instead of this reconciliation he arrives at the subjugation
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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2. În time, a totally different conception is being imposed în science (and, subsequently, în philosophy). An "anthropomorphical" view of nature is no longer sustained, but, on the contrary, even "human nature" starts being explained on natural, biological, causal grounds. Mân gets to be banished from his own world. The fact that Charles Darwin proved that mân is nothing but a developed ape highly stimulated such approaches. Consequently, mân himself is subject, în all respects, to the laws of nature, while
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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An "anthropomorphical" view of nature is no longer sustained, but, on the contrary, even "human nature" starts being explained on natural, biological, causal grounds. Mân gets to be banished from his own world. The fact that Charles Darwin proved that mân is nothing but a developed ape highly stimulated such approaches. Consequently, mân himself is subject, în all respects, to the laws of nature, while his behavior, even if more complex, does not differ essentially from that of other organisms. 3
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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contrary, even "human nature" starts being explained on natural, biological, causal grounds. Mân gets to be banished from his own world. The fact that Charles Darwin proved that mân is nothing but a developed ape highly stimulated such approaches. Consequently, mân himself is subject, în all respects, to the laws of nature, while his behavior, even if more complex, does not differ essentially from that of other organisms. 3.2.1. În this sense, J. von Uexküll demonstrated that "every organism
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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which no lower type of organism can prehend, namely propositions" (ibid.: 173-174). Let uș keep în mind, for a while, the importance of these "propositions" (meaning here 'judgments', 'statements' or, simply, 'sentences') aș a specific feature of mind and of mân, accordingly. 3.3. All these attempts to homogenize the continuum (inorganic) matter life mind are opposed a series of observations made by the advocates of culture. 3.3.1. With reference to the things demonstrated by J. von Uexküll, Ernst
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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Ernst Cassirer adds that "the "receptor world" and the "effector world" of animals acquire something new în the human sphere: they are joined by an "image world"; and it is this image world that gains more and more power over mân aș it develops" (Cassirer 1942/2000: 26). În this way, the German philosopher points ouț a distinctive feature of mân aș contrasted with the rest of the biological world: "Uexküll once said that the blueprint of each living being, and
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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they are joined by an "image world"; and it is this image world that gains more and more power over mân aș it develops" (Cassirer 1942/2000: 26). În this way, the German philosopher points ouț a distinctive feature of mân aș contrasted with the rest of the biological world: "Uexküll once said that the blueprint of each living being, and the relation that it determines between its "receptor world" and its "effector world", encloses this being aș firmly aș the
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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rest of the biological world: "Uexküll once said that the blueprint of each living being, and the relation that it determines between its "receptor world" and its "effector world", encloses this being aș firmly aș the walls of a prison. Mân escapes from this prison not by tearing down its walls but rather by becoming conscious of them. Here the Hegelian statement holds good, that he who knows about a limit is already beyond it. This becoming conscious is the beginning
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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conscious of them. Here the Hegelian statement holds good, that he who knows about a limit is already beyond it. This becoming conscious is the beginning and the end, the alpha and omega, of the freedom that is granted to mân; to know and to aknowledge necessity is the genuine process of liberation that "spirit", în opposition to "nature", hâș to accomplish" (ibid.: 25). 3.3.2. Aș to what J. Dewey is concerned, mention must be made that he used
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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make sentences. Undeniably, if scientists hâd taken the great philosophers seriously, they would have realized from the very beginning that such a thing is impossible 11. Aristotle emphasizes this idea în his Politics (I, 2, 1253a), while, according to Hegel, mân is not an animal at all, since, în comparison with the latter, he is endowed with two fundamental dimensions: work and language (see Coșeriu 2004a: 54-56). Unmistakably, animals do communicate în a way or another, but în their case (for
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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strict characteristic which differentiates the language of men from that of animals, existing language from a previous linguistic stage, consists în something very different. This decisive advance consists în the collocation of several words into one sentence. Only thus does mân receive the power to free himself from simple intuition, and to pronounce judgment on what is not before him" (ibid.). 4. On the Essence of Cultural Objects and, accordingly, of Language Starting from the configuration of the relationship between form
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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that correspond to a certain concept). They are of three types, according to the object they study (see above, 4.): (1) mathematical sciences, "dealing with purely formal objects and relations" (Coșeriu 1994b: 8); (2) natural sciences, about "objects external to mân and with mân (seen aș external object), with objects that are first presented aș determined substance, aș matter crystallized în a certain way, while it is the substance that gets shaped" (ibid.); (3) cultural or humanistic sciences, referring to "objects
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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a certain concept). They are of three types, according to the object they study (see above, 4.): (1) mathematical sciences, "dealing with purely formal objects and relations" (Coșeriu 1994b: 8); (2) natural sciences, about "objects external to mân and with mân (seen aș external object), with objects that are first presented aș determined substance, aș matter crystallized în a certain way, while it is the substance that gets shaped" (ibid.); (3) cultural or humanistic sciences, referring to "objects that are freely
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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external object), with objects that are first presented aș determined substance, aș matter crystallized în a certain way, while it is the substance that gets shaped" (ibid.); (3) cultural or humanistic sciences, referring to "objects that are freely created by mân and which are primarily forms în our consciousness (have their own internal existence), which get certain substance with a view to becoming concrete în the world and thus be intersubjective; language, art, religion and other products of cultural activity, of
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]
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seriously, șo aș not to stray away uselessly (trying, aș zoosemiotics did, for instance, to prove that apes can "talk", although it hâș long been proved rationally that apes cannot talk aș humans do). Thus, aș long aș there is "mân and his language", the explanations that linguistics hâș to give are the final, not the causal ones. The latter, when provided, only refer to accidental cases/facts. Bibliografie generală Austin 1962/2003 = J.L. Austin, Cum să faci lucruri cu vorbe
Studii de ştiinţa limbii by Bogdan Petriceicu Hasdeu () [Corola-publishinghouse/Science/896_a_2404]