Adam's Dream: Mythic Consciousness in Keats and Yeats by James Land Jones

By James Land Jones

The author's principal goal is to teach that the poetry of Keats and Yeats is trained by way of a collection of assumptions, a style of apprehension, which marks it as a definite type of poetry: Romantic poetry characterised particularly by way of the weather of mythic pondering analyzed by way of Cassirer and Eliade.


Introduction: The purpose for Myth
Chapter One: Soul Making
I "Curious Conscience"
II "My robust identification, My actual Self
III "A Greeting of the Spirit"
Chapter : solidarity of Being
I "Energy" and "Essence"
II "Beauty in All Things"
Chapter 3: The great Idea
I "From Feathers to Iron"
II "An Interchange of Favors"
III "Time Annihilate"
IV "The Finer Tone"
Chapter 4: the good Moment
I "There all of the Gyres Converge in One"
II "Fellowship Divine"
Chapter 5: Melancholy's Sovran Shrine
I "The beaches of Memory"
II the 2 Hyperions
Conclusion: Adam's Dream

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Additional info for Adam's Dream: Mythic Consciousness in Keats and Yeats

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What is amusing about Deep Thought’s ‘42’ is not just the bathos of it, a notion we shall be looking at a bit later. ’ We are dealing here with what philosophers call a category mistake, like asking how many emotions it takes to stop a truck, which is one reason why it is funny. Another reason why it is funny is that we are given an unequivocal solution to a question which many people have yearned to have answered, yet it is a solution with which we can do absolutely nothing. ‘42’ simply does not mesh with anything.

If he does have a purpose, it is remarkably impenetrable. God is not in that sense the answer to a problem. He tends to thicken things rather than render them self-evident. ’ as you hear the wind gusting eerily through the trees. The wind is not trying to express anything, to be sure; but its sound ‘signifies’ even so. To satisfy the speaker’s curiosity or allay his alarm, we recount a little narrative about air pressure, acoustics, and so on. Once again, this is not a significance which we ourselves get to decide on.

I cannot ‘mean’ a series of words which are entirely senseless, though as we shall see in a moment I can signify something by it. Nor can I intend to say something which lies entirely outside the scope of my language, rather as someone cannot intend to become a brain surgeon if they don’t have the concept of brain surgeon in the first place. I cannot just make a word mean what I want it to mean. Even if I conjure up a vivid mental picture of a smoked herring as I pronounce the words ‘World Health Organization’, the meaning of what I have said is still ‘World Health Organization’.

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