Pessoa, le passeur métaphysique by Judith Balso

By Judith Balso

L. a. poésie de Pessoa (1888-1935) se présente sous les auspices d’une determine mystérieusement ordonnée à quatre noms : Alberto Caeiro, le maître, Fernando Pessoa-en-personne, Ricardo Reis et Álvaro de Campos, les disciples – ces poètes ne sont pas des pseudonymes de l’auteur, mais quatre « hétéronymes », selon los angeles désignation inventée par Pessoa.C’est une crise de los angeles philosophie, vécue par Pessoa avec angoisse, qui est à l’origine de ces naissances multiples du poète. Dès lors s’impose l. a. tâche de séparer los angeles poésie de los angeles métaphysique, tandis que le poème ne renonce pas à former une pensée de l’être par d’autres voies. Ce vaste projet d’une ontologie où le poème prend en cost certaines des tâches de los angeles philosophie défaillante se distribue sur les figures du Gardeur (Caeiro), du Fictionneur (Pessoa orthonyme), de l’Effaceur des dieux (Reis) et du Veilleur (Campos).Le souhait de ce livre est de montrer en quel sens Pessoa fut le Passeur métaphysique de ce siècle. Judith Balso a enseigné los angeles philosophie au Collège overseas de philosophie et à l’European Graduate college.

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Because it wants to. That is, the motive for literature is to articulate the desirable already comprehended most clearly in primitive myth and ritual, which are the structural building-blocks of the imagination. Myth narrates the adventures of beings empowered to do whatever they want. ” The “Theory of Modes” sees a descent or degradation in literary history from the classical to the modern period, in the hero’s power of action, and a descent in narrative myths from the most powerful heroic actions to the least, ending in modern literature’s preference for ironic myth and mode, stories of beings even less powerful than we are.

A postmodern or structuralist model of language, of course, a system of differences with no positive terms; but also a deconstruction of these oppositions as interested, anything but pure. Finally, the polarization of good/ ungood as a violent structuration, the linguistic parallel to the scapegoat mechanism. From a Girardian perspective, the oppositions that structuralists were so fond of collecting (and that poststructuralists were so fond of deconstructing) occur because there are ultimately only two sides to any violent resolution.

45–46) What does our attention to the worldliness of Orwell’s text, and the worldliness of our privileged, strategic location of superior theory in relation to the year 1984, require us to see in the Eleventh Edition? Nothing less than a summary of our theoretical “advances” since midcentury. A postmodern or structuralist model of language, of course, a system of differences with no positive terms; but also a deconstruction of these oppositions as interested, anything but pure. Finally, the polarization of good/ ungood as a violent structuration, the linguistic parallel to the scapegoat mechanism.

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