By W. B. Yeats
A brand new annotated version of Yeats’s fundamental, lifelong paintings of philosophy—a meditation at the connections among the mind's eye, background, and the metaphysical—this quantity unearths the poet’s maximum concepts at the occult.
First released in 1925, after which considerably revised by way of the writer in 1937, A Vision is a distinct paintings of literary modernism, and revelatory advisor to Yeats’s personal poetry and considering. integral to an figuring out of the poet’s past due paintings, and entrancing by itself benefit, the publication provides the “system” of philosophy, psychology, historical past, and the lifetime of the soul that Yeats and his spouse, George, got and created through mediumistic experiments from 1917 throughout the early Nineteen Twenties. Yeats obsessively revised the unique booklet that he wrote in 1925, and the 1937 model is the definitive model of what Yeats desired to say.
Now, offered in a scholarly version for the 1st time by way of Yeats students Catherine E. Paul and Margaret generators Harper, the 1937 model of A Vision is a crucial, crucial literary source and essential for all severe readers of Yeats.
Read or Download A Vision (The Collected Works of W. B. Yeats, Volume 14) (Revised 1937 Edition) PDF
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Extra info for A Vision (The Collected Works of W. B. Yeats, Volume 14) (Revised 1937 Edition)
But I do not mean to suggest that simply defining one’s terms adequately resolves the discursive confusion inhabiting our critical materialisms. In fact, the literary history I describe often suggests that the trouble with materialism’s various employments stems in part from a more fundamental problem within the concept itself. The difficulty with a critical term that promises straightforward demystification but sponsors a mystifying range of critical possibilities reflects a common dilemma for philosophical materialists, one in which the content of any particular materialist discourse seems to overdetermine its own ontological categories.
We are drawn, then, to the alterity of the material world by an intuitive craving for some knowledge of those non-human elements about which we sense, however paradoxically, the presences of an alien and extraordinary power – “the rough, harsh, sea-wave, north-wind element, the denier of persons, the democratizer” (90). In our idealistic moods, we crave “pleasure at finding that a chaos of facts is the expression of a single underlying fact”; in our materialistic moods, we are drawn by an alien magnetism toward opportunities for recognizing “particulars in their full completeness” (65–66).
With Adorno, then, we are caught between the inevitability and the impossibility of locating a material ground for human experience. Describing the logic of Negative Dialectics as an iteration of aporetic materialism thus makes some sense of that book’s insistence that “[w]e are not to philosophize about concrete things; we are to philosophize, rather, out of these things” (33). Materiality provides the conditions of possibility out of which philosophy emerges, but it never offers a fixed position or stable ground about which philosophy can make a determinate claim.