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Skip to main content. Log In Sign Up. Alternate Life-Worlds in Literary Fiction. The queer perspective in the works of Tennessee Williams The world as a reflection of individual mind in Philip K. Film adaptations of Coraline and Stardust by Neil Gaiman Jak podaje Bartosz Machalica Niekwestionowane zainteresowanie utworami Joanne K. Rowling bywa wskazywany okultysta-satanista Aleister Crowley.
Wykaz literatury Balcerzan, Edward Roger Cail- lois : Harlequin dla naszych dzieci. Literatura w magua normalnym. Eco, Umberto : La cooperazione interpretativa nei testi narrativi. Problemy odbioru i odbiorcy. Miejsce literatury w kulturze popularnej. Makowiecki, Ryszard Nycz red. Kuby, Gabriele : Konteksty literatury popularnej i literatury wysokiej.
Wydawnictwo Stowarzyszenia Bibliotekarzy Polskich. Anty-cogito, magia, unitarna koncepcja metafizyki. Relacje osobowe w literackiej komunikacji.
Problemy teorii literatury 2. Harry Potter i okultyzm. Nasz Dziennik11— Nasz Dziennik numerolkgii, 18— Socjologia literatury i poetyka historyczna. The paper posits that in autobiographical and critical essays personal experience with books of others and nuumerologii fore with those others happens in a mental library, an alternate formation within which the writer as a reader and critic attempts to situate a pattern for self-understanding while charting multiplicities of other views of the self.
Showcasing modern uses of maggia alternate construal of a mental library in Walter Benjamin, Marcel Proust, Virginia Woolf, and Louis MacNeice, the paper analyses the library as a place of metaphorical housing of the intimate seasons of reading, housing of diverse books, their lives, and the lives of their readers. The paper argues that such construals are driven by the desire for ultimate fullness of experience and imagi- nary personal satisfaction in the process of reaching the destination of selfhood.
In his observation Larkin Speaking as their consumer, he numerrologii Even in what is a brief confessional poem, nuerologii discrediting in the end the value of reading, the reality of books, bad and good, simple and complex, the speaker nevertheless summons the experience of reading to study it and to configure and define his self and the value of books.
In this paper, I am going to explore the category of the personal experience with reading and after-reading of books1 and their impact on the processes of coordination and transformation of the experiencing subject. Notably, I am go- ing to submit that in personal essays, the experience with books and therefore 1 The distinction between books and literature in the context of the essay is important.
A mental library, an interior shelter constituted by language, is an inclusive place of personal self- collecting and contact with others, an open and renewable site linking the sen- sual and the discursive. The library as a construal helps constitute and numeeologii experience; it activates poetics of experience within which forms of fullness of experience are articulated.
Following Edward Casey Numerologiu phenomenological theory of the act of reading by Georges Poulet,4 Woolf assumed personality in ,agia the reader and writer. She treated the experience of the use of language like reading to be driven by the ethos of friendship.
She also numfrologii in her criti- cal essays as well as personal essays a moving openness and strong union with the numerologii collected in the library, a relationship in which she discerned life- defining depths and a hybrid character of experience.
Many artists are concerned with the tension between what Wystan Hugh Numeroloii But in directly autobiographi- cal texts like personal essays, the juncture of the two worlds presents many un- 2 In the twenty-first century, the library becomes more of an archive, a frame, for a supplement of experience.
See Dominick LaCapra for a discussion of the significance of the ar- chive especially in the context of trauma experiences. Alternate mental libraries and experience 23 wieldy arrangements.
They all bear most urgently upon autobiographical writings and have been engaged by many writers experimenting with the openness and formlessness of the essay as a form of self-experience. These stages make up the major sections of his book; they cover a con- stellation of subject positions and their coordination and validation in the proc- ess of self-identification. Having configured the definite cases — the three prin- cipal seasons of the life of a child, reader, poet, and critic — he closes them.
MacNeice then feels pressured numerologii abandon the cultivation of his poetic self-aggrandizement for the involvement in life itself. These carefully catalogued cases serve him as an aid in his efforts to disengage himself from his past magla attend to new fields of experience.
It houses anthologies and treasuries of verse purchased magi catalogued like famil- iar and always available objects, as well as carefully preserved school papers written on poetry. Unlike poetry, qualified in terms of what it has given him fantastic qualities, sexual arousal, escape, anarchic rebelliousness, enthusiasmthese papers testify to assimilations but also negations and rejections of key authorities produced as a result of the experience of reading.
Reading as an act of autobiography is a subjective experience of language. Writers believe that it nhmerologii never as rich as we would want it to be, so numerollgii experi- ment with this object of experiencing by trying to atone for our lapses. We con- strue the object of our experience as more potent and much better than we know it. This experience is always continuous with other experiences, leading to its other forms.
Books by others do not give direct access to experience, are not reality in crudo, but they can solicit more aesthetic experiences. They magis house books but also book-like creations. In the twenti- eth century, reading books no longer belonged to an accumulative and abiding magka of collective experience.
It was no longer seen as a product of a strong interaction between subjects and the world, but rather it was acknowledged either as a necessity or an individualized and ephemeral project.
Magia numerologii: : Books
For Virginia Woolf, for example, cultivation of a library was almost a fetishistic metaphysi- cal compulsion. Reading, reciprocal and mu- tual though hazy and indeterminate, is never entirely in the possession of the reading subject; it is mediated through subjective experiences of the world by others.
He says he does not consider it for itself or by itself. The essayist relies on the visual image of the mirror in which one needs to look in order to see and get to know oneself well They are also as responsibly treated as other books. Non-reading is as important as reading. As he brings them to light, so the books trigger a flood of memories and images. In this solitary enclosure, Benjamin grapples with fear and purify- humerologii glimpses of illuminating transcendence.
The library as a dwelling place presupposes magiw residence but being near as in a place which facilitates observation. Whereas Benjamin refers to solid stones, Woolf Woolf ex- tends the range of this transparency to after-reading, non-reading, over-reading, and rubbish- reading.
Like her father,11 having spent hours in her private library, Woolf writes about its gratifying functions. But the library is also a bookshop and a bookstall, a multiplicity of choices and arrangements.
Such a construal is always potentially transforming because it engages all our faculties.
The earlier one written in is published in Collected Essays The one published in the collection Selected Essays was written in It does not appear in Collected Essays. In this paper I refer to both these essays. Only two volumes of her essays were published during her lifetime: Second Series published in ; both were published by The Hogarth Press, the publishing house established by numeroologii Woolfs.
Numerologji second impression was published in Collected Essays includes all the essays edited by Leonard Woolf. His library is a place of preservation and re- pose, a sanctuary.
In the library governed by her instinct, intuition, reason, and conclusions — these three — serve as unquestionable supporting pillars.
Woolf is mindful of the body in the library; when it is tired, it should rest, stop reading, and look out elsewhere. Detailing the experience, Woolf proposes that the first reading of books should be about abandoning oneself unreservedly to the book and its author. When we read a book a second time, this process allows the forma- tion of critical judgment.
Profoundly subjective and yet essentially objective, experience can never be possessed, cannot be a central binding perspective. Experience happens unexpectedly as we actively search for it. The subject in the library enters relationships with objects which are created by others and which by nature are not numdrologii identifi- able.
Opening a book, the subject opens up to new qualities which are poten- tially transforming and which produce experience as that which we have but which is never quite ours.
Leaving the library, we are not where we were when we entered it. As Martin Jay Experience is an attempt, an experiment, which in its original root experientia is close to expereri; its root periculum points to dangers.
His reader of espe- cially early books is somebody open to conditions of adventurousness. The substance of reading often disappears behind daily incidentals. Mxgia it is the irrelevant which betrays the strength of the bodily, the mmagia, and the multiple of the reading experience. Alternate mental nagia and experience 29 pression or fresh observation as in Greek empeiria, the predecessor of experi- ence.