The third proof is edited, the final one. On to the master pdf and off to the printer. Ready for Xmas? Probably.
And about time...some of the post-moderns do seem to need a proverbial boot up their textual methodology so that their serious apparent contempt for Blake's poetry and their mutual conversation with their images of each other can be tested against Blake's text As as been oft been said, they now seem to have a private conversation.
..........Frye/Bloom are excellent and find limited evidence of cycles as does Raines, but for different reasons each believes Blake's mythic poetry ends in chaos. Ault/Dortort, likewise are interesting, and for reasons they share between themselves also find Blake's mythic poetry ends in chaos. The advocates of a cyclic myth seem to admire Blake, but lack deconstruction: the post-moderns seem not to give Blake the benefit of doubt, and dismiss the man-as-poet to be replaced by the critic.......
It may be that since his Yale Lectures of the early 1970's, Derrida's Freudian based methodology of discontinuity has overwhelmed postmodern Blake criticism; so ambiguity became their new meta-system.
In the research done and put forward in the web site here, and in print, namely:
Structure as a Key to Meaning in William Blake's The Four Zoas
William Blake's Jerusalem Explained
and now
Shakespeare's Heir: Blake's Doors of Perception in The Four Zoas and Jerusalem
there is no chaos of creative management by Blake...not even in syntax, grammar or rhetoric. The binary stasis, the either/or of Frye/Bloom or Ault/Dortort, has been left behind........ and a fresh canon of information is now advanced, argued from the texts more closely than has previously been accomplished.
...In a proverbial nutshell, it is shown beyond reasonable critical doubt that Blake is not a grammatical illiterate, nor in creative confusion...... let alone living in the poetic psychosis of a self-subversive-who-is-always-in-syntactical-ambiguity as demanded of us by Ault and Dortort................ A pseudo-principle seems to have been set into Urizenic stone: namely, because no plot has been found to connect every line to every other line, then it must be that there is no coherent plot at all..........After this pseudo-principle became conventional wisdom any Blakean thematic interconnections become outlawed.... no linkage was accepted, all are ambiguous and pointing out ambiguity became 'a career goal'. All of Blake's themes/characters/events are presented as non-thematic (Ault) and ultimately as self-subverting (Dortort). For example, Dortort claims that 'Luvah' and the 'Saviour' are in some sense ambiguous variants of 'one being' and who is further identified with the being of Blake's Satan....Between them, they claim that the confusions thereby generated self-subvert Blake's narrative in both the The Four Zoas and Jerusalem.
It is shown these views of Blake's epics profoundly misunderstand his texts, characters and plots.
This new book, Shakespeare's Heir: Blake's Doors of Perception in The Four Zoas and Jerusalem, addresses the frozen either/or of current critical thought. In terms of the structure and the plot of the two epic poems, the book responds to the need of the field to move forward in critical confidence.
One key is to show beyond reasonable doubt that Blake wrote a specific and consistent chronology for The Four Zoas and for Jerusalem. The myth-cycle school and the post-moderns stand as one in three conclusion. namely:
(1) the epics/poems begin in medias res
(2) the myth/story is chaotic
(3) the respective works founder on their respective apocalypse
By contrast, in Shakespeare's Heir, it is shown these conclusions for different reasons have not been accurately argued from Blake's texts. In Shakespeare's Heir, a more systematic redaction methodology and hermeneutics is used and the conclusions thereby more soundly based.
Thus it is shown:
(1) The poems do NOT begin in medias res
(2) The two different myths are NOT chaotic, but are beautifully crafted and consistent and while they have elements in common, they but are not transportable from The Four Zoas to Jerusalem and vice-versa.
(3) The respective apocalypse are intricately crafted into eack epic and are proper, entirely credible poetic closures.
Ambiguity is often essential to poetry.
Sunday, 13 December 2009
Thursday, 29 October 2009
PRIMUS INTER PARES
There's a thought to consider before absolute power in the zealot coup of President EU ...first among equals....
It does means some perspective on the dictator illusion of a big-daddy state. It took hundreds of years to get rid of the dictator. The Prime Minister is the first among equals. The other cabinet ministers are equals. That's why there's a constitutional monarchy. The crown holds all power and is not constitutionally empowered to use it. Thus the armed forces take an oath to the the crown not the prime minister, who is not above the law. no one was till Blair rewrote laws so that there was no law that applied to him.
by contrast, adolf hitler got the german armed forces to swear to him in the first few hours after hindenburg gave him power. the rest is history...oh, and 55,000,000 dead who didn't get to claim benefit.
The head of the EU should be first among equals. The chairperson. Bound by rules to follow in the exercise of the chair. No veto of a majority vote. Minutes are required, and right to add to minutes. No armed forces of Europe under the direct orders of the president. No right to make 'tough decisions'. No 'strong man' to lead us to China's parades and and the booted heart of the zealot right
Why do we need the term 'president'?. Why not chairman? like chairman Mao? Or Captain of EU? Think of a term?
Why do we need more sexed-up-dossiers of weapons of mass destruction, or war or pure bell-tones of selfhood called President of Spin and the First Lady of Webs on the moneyed cat walk.
There's a thought to consider before absolute power in the zealot coup of President EU ...first among equals....
It does means some perspective on the dictator illusion of a big-daddy state. It took hundreds of years to get rid of the dictator. The Prime Minister is the first among equals. The other cabinet ministers are equals. That's why there's a constitutional monarchy. The crown holds all power and is not constitutionally empowered to use it. Thus the armed forces take an oath to the the crown not the prime minister, who is not above the law. no one was till Blair rewrote laws so that there was no law that applied to him.
by contrast, adolf hitler got the german armed forces to swear to him in the first few hours after hindenburg gave him power. the rest is history...oh, and 55,000,000 dead who didn't get to claim benefit.
The head of the EU should be first among equals. The chairperson. Bound by rules to follow in the exercise of the chair. No veto of a majority vote. Minutes are required, and right to add to minutes. No armed forces of Europe under the direct orders of the president. No right to make 'tough decisions'. No 'strong man' to lead us to China's parades and and the booted heart of the zealot right
Why do we need the term 'president'?. Why not chairman? like chairman Mao? Or Captain of EU? Think of a term?
Why do we need more sexed-up-dossiers of weapons of mass destruction, or war or pure bell-tones of selfhood called President of Spin and the First Lady of Webs on the moneyed cat walk.
Tuesday, 27 October 2009
1930's solutions for 2030 problems
Dictatorships don't work, we have tried it. Or it has been imposed on us,
save for bill of rights, and magna carta, and juries, and progressive taxation and free enterprise and votes in and votes out.........A new thing is here... the tsar of all europe....UK has the legislation for a police state....and the data.
27 elected heads of state appoint from a group that have been voted out. The ex-leaders of state are the pool to elect a lord of the rings or Pontifex Maximus/ Divine Caesar/ Tsar to rule the other rings?.
And the new person can write his own rules this time around having been got rid of after 10 years of the worst financial catastrophe in history. Except for the biggest boom in China's history. And boom boom boom boom in Iraq's recent happinesses.
Crime has got the opiates and cannibis for Afgan...now the shooting starts and then all the little taliban's will go neutral and the US can go home. There's no one TALEBAN...just like there is no dissedent IRA.
Four aides for Tony. Five to rule all? We are in the banker's bunker.
Darkness. freedom fries
save for bill of rights, and magna carta, and juries, and progressive taxation and free enterprise and votes in and votes out.........A new thing is here... the tsar of all europe....UK has the legislation for a police state....and the data.
27 elected heads of state appoint from a group that have been voted out. The ex-leaders of state are the pool to elect a lord of the rings or Pontifex Maximus/ Divine Caesar/ Tsar to rule the other rings?.
And the new person can write his own rules this time around having been got rid of after 10 years of the worst financial catastrophe in history. Except for the biggest boom in China's history. And boom boom boom boom in Iraq's recent happinesses.
Crime has got the opiates and cannibis for Afgan...now the shooting starts and then all the little taliban's will go neutral and the US can go home. There's no one TALEBAN...just like there is no dissedent IRA.
Four aides for Tony. Five to rule all? We are in the banker's bunker.
Darkness. freedom fries
Tuesday, 20 October 2009
About time...so there is a Vatican II...next the anti-ecumenical wave of mutual bigotry...then perhaps, as Blake wrote to end The Four Zoas, the "dark Religions are departed & sweet Science reigns".
NOTE OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH ABOUT PERSONAL ORDINARIATES FOR ANGLICANS ENTERING THE CATHOLIC CHURCH , 20.10.2009
With the preparation of an Apostolic Constitution, the Catholic Church is responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion.
In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. Under the terms of the Apostolic Constitution, pastoral oversight and guidance will be provided for groups of former Anglicans through a Personal Ordinariate, whose Ordinary will usually be appointed from among former Anglican clergy.
The forthcoming Apostolic Constitution provides a reasonable and even necessary response to a world-wide phenomenon, by offering a single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application. It provides for the ordination as Catholic priests of married former Anglican clergy. Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches. The Constitution therefore stipulates that the Ordinary can be either a priest or an unmarried bishop. The seminarians in the Ordinariate are to be prepared alongside other Catholic seminarians, though the Ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the Apostolic Constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church.
Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith which has prepared this provision, said: "We have been trying to meet the requests for full communion that have come to us from Anglicans in different parts of the world in recent years in a uniform and equitable way. With this proposal the Church wants to respond to the legitimate aspirations of these Anglican groups for full and visible unity with the Bishop of Rome, successor of St. Peter."
These Personal Ordinariates will be formed, as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for the members of the armed forces and their dependents throughout the world. "Those Anglicans who have approached the Holy See have made clear their desire for full, visible unity in the one, holy, catholic and apostolic Church. At the same time, they have told us of the importance of their Anglican traditions of spirituality and worship for their faith journey," Cardinal Levada said.
The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity. "The initiative has come from a number of different groups of Anglicans," Cardinal Levada went on to say: "They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them, the time has come to express this implicit unity in the visible form of full communion."
According to Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: �There is one Lord, one faith, one baptism� (4:5). Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
Background information
Since the sixteenth century, when King Henry VIII declared the Church in England independent of Papal Authority, the Church of England has created its own doctrinal confessions, liturgical books, and pastoral practices, often incorporating ideas from the Reformation on the European continent. The expansion of the British Empire, together with Anglican missionary work, eventually gave rise to a world-wide Anglican Communion.
Throughout the more than 450 years of its history the question of the reunification of Anglicans and Catholics has never been far from mind. In the mid-nineteenth century the Oxford Movement (in England) saw a rekindling of interest in the Catholic aspects of Anglicanism. In the early twentieth century Cardinal Mercier of Belgium entered into well publicized conversations with Anglicans to explore the possibility of union with the Catholic Church under the banner of an Anglicanism "reunited but not absorbed".
At the Second Vatican Council hope for union was further nourished when the Decree on Ecumenism (n. 13), referring to communions separated from the Catholic Church at the time of the Reformation, stated that: "Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place."
Since the Council, Anglican-Roman Catholic relations have created a much improved climate of mutual understanding and cooperation. The Anglican-Roman Catholic International Commission (ARCIC) produced a series of doctrinal statements over the years in the hope of creating the basis for full and visible unity. For many in both communions, the ARCIC statements provided a vehicle in which a common expression of faith could be recognized. It is in this framework that this new provision should be seen.
In the years since the Council, some Anglicans have abandoned the tradition of conferring Holy Orders only on men by calling women to the priesthood and the episcopacy. More recently, some segments of the Anglican Communion have departed from the common biblical teaching on human sexuality�already clearly stated in the ARCIC document "Life in Christ"�by the ordination of openly homosexual clergy and the blessing of homosexual partnerships. At the same time, as the Anglican Communion faces these new and difficult challenges, the Catholic Church remains fully committed to continuing ecumenical engagement with the Anglican Communion, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity.
In the meantime, many individual Anglicans have entered into full communion with the Catholic Church. Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure. Examples of this include, the Anglican diocese of Amritsar in India, and some individual parishes in the United States which maintained an Anglican identity when entering the Catholic Church under a "pastoral provision" adopted by the Congregation for the Doctrine of the Faith and approved by Pope John Paul II in 1982. In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church.
In the light of these developments, the Personal Ordinariates established by the Apostolic Constitution can be seen as another step toward the realization the aspiration for full, visible union in the Church of Christ, one of the principal goals of the ecumenical movement.
[01517-02.01]
* NOTA INFORMATIVA DELLA CONGREGAZIONE PER LA DOTTRINA DELLA FEDE CIRCA GLI ORDINARIATI PERSONALI PER ANGLICANI CHE ENTRANO NELLA CHIESA CATTOLICA
*
JOINT STATEMENT BY THE ARCHBISHOP OF WESTMINSTER AND THE ARCHBISHOP OF CANTERBURY
* RINUNCE E NOMINE
*
AVVISO DI
NOTE OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH ABOUT PERSONAL ORDINARIATES FOR ANGLICANS ENTERING THE CATHOLIC CHURCH , 20.10.2009
With the preparation of an Apostolic Constitution, the Catholic Church is responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion.
In this Apostolic Constitution the Holy Father has introduced a canonical structure that provides for such corporate reunion by establishing Personal Ordinariates, which will allow former Anglicans to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. Under the terms of the Apostolic Constitution, pastoral oversight and guidance will be provided for groups of former Anglicans through a Personal Ordinariate, whose Ordinary will usually be appointed from among former Anglican clergy.
The forthcoming Apostolic Constitution provides a reasonable and even necessary response to a world-wide phenomenon, by offering a single canonical model for the universal Church which is adaptable to various local situations and equitable to former Anglicans in its universal application. It provides for the ordination as Catholic priests of married former Anglican clergy. Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches. The Constitution therefore stipulates that the Ordinary can be either a priest or an unmarried bishop. The seminarians in the Ordinariate are to be prepared alongside other Catholic seminarians, though the Ordinariate may establish a house of formation to address the particular needs of formation in the Anglican patrimony. In this way, the Apostolic Constitution seeks to balance on the one hand the concern to preserve the worthy Anglican liturgical and spiritual patrimony and, on the other hand, the concern that these groups and their clergy will be integrated into the Catholic Church.
Cardinal William Levada, Prefect of the Congregation for the Doctrine of the Faith which has prepared this provision, said: "We have been trying to meet the requests for full communion that have come to us from Anglicans in different parts of the world in recent years in a uniform and equitable way. With this proposal the Church wants to respond to the legitimate aspirations of these Anglican groups for full and visible unity with the Bishop of Rome, successor of St. Peter."
These Personal Ordinariates will be formed, as needed, in consultation with local Conferences of Bishops, and their structure will be similar in some ways to that of the Military Ordinariates which have been established in most countries to provide pastoral care for the members of the armed forces and their dependents throughout the world. "Those Anglicans who have approached the Holy See have made clear their desire for full, visible unity in the one, holy, catholic and apostolic Church. At the same time, they have told us of the importance of their Anglican traditions of spirituality and worship for their faith journey," Cardinal Levada said.
The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity. "The initiative has come from a number of different groups of Anglicans," Cardinal Levada went on to say: "They have declared that they share the common Catholic faith as it is expressed in the Catechism of the Catholic Church and accept the Petrine ministry as something Christ willed for the Church. For them, the time has come to express this implicit unity in the visible form of full communion."
According to Levada: "It is the hope of the Holy Father, Pope Benedict XVI, that the Anglican clergy and faithful who desire union with the Catholic Church will find in this canonical structure the opportunity to preserve those Anglican traditions precious to them and consistent with the Catholic faith. Insofar as these traditions express in a distinctive way the faith that is held in common, they are a gift to be shared in the wider Church. The unity of the Church does not require a uniformity that ignores cultural diversity, as the history of Christianity shows. Moreover, the many diverse traditions present in the Catholic Church today are all rooted in the principle articulated by St. Paul in his letter to the Ephesians: �There is one Lord, one faith, one baptism� (4:5). Our communion is therefore strengthened by such legitimate diversity, and so we are happy that these men and women bring with them their particular contributions to our common life of faith."
Background information
Since the sixteenth century, when King Henry VIII declared the Church in England independent of Papal Authority, the Church of England has created its own doctrinal confessions, liturgical books, and pastoral practices, often incorporating ideas from the Reformation on the European continent. The expansion of the British Empire, together with Anglican missionary work, eventually gave rise to a world-wide Anglican Communion.
Throughout the more than 450 years of its history the question of the reunification of Anglicans and Catholics has never been far from mind. In the mid-nineteenth century the Oxford Movement (in England) saw a rekindling of interest in the Catholic aspects of Anglicanism. In the early twentieth century Cardinal Mercier of Belgium entered into well publicized conversations with Anglicans to explore the possibility of union with the Catholic Church under the banner of an Anglicanism "reunited but not absorbed".
At the Second Vatican Council hope for union was further nourished when the Decree on Ecumenism (n. 13), referring to communions separated from the Catholic Church at the time of the Reformation, stated that: "Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place."
Since the Council, Anglican-Roman Catholic relations have created a much improved climate of mutual understanding and cooperation. The Anglican-Roman Catholic International Commission (ARCIC) produced a series of doctrinal statements over the years in the hope of creating the basis for full and visible unity. For many in both communions, the ARCIC statements provided a vehicle in which a common expression of faith could be recognized. It is in this framework that this new provision should be seen.
In the years since the Council, some Anglicans have abandoned the tradition of conferring Holy Orders only on men by calling women to the priesthood and the episcopacy. More recently, some segments of the Anglican Communion have departed from the common biblical teaching on human sexuality�already clearly stated in the ARCIC document "Life in Christ"�by the ordination of openly homosexual clergy and the blessing of homosexual partnerships. At the same time, as the Anglican Communion faces these new and difficult challenges, the Catholic Church remains fully committed to continuing ecumenical engagement with the Anglican Communion, particularly through the efforts of the Pontifical Council for the Promotion of Christian Unity.
In the meantime, many individual Anglicans have entered into full communion with the Catholic Church. Sometimes there have been groups of Anglicans who have entered while preserving some "corporate" structure. Examples of this include, the Anglican diocese of Amritsar in India, and some individual parishes in the United States which maintained an Anglican identity when entering the Catholic Church under a "pastoral provision" adopted by the Congregation for the Doctrine of the Faith and approved by Pope John Paul II in 1982. In these cases, the Catholic Church has frequently dispensed from the requirement of celibacy to allow those married Anglican clergy who desire to continue ministerial service as Catholic priests to be ordained in the Catholic Church.
In the light of these developments, the Personal Ordinariates established by the Apostolic Constitution can be seen as another step toward the realization the aspiration for full, visible union in the Church of Christ, one of the principal goals of the ecumenical movement.
[01517-02.01]
* NOTA INFORMATIVA DELLA CONGREGAZIONE PER LA DOTTRINA DELLA FEDE CIRCA GLI ORDINARIATI PERSONALI PER ANGLICANI CHE ENTRANO NELLA CHIESA CATTOLICA
*
JOINT STATEMENT BY THE ARCHBISHOP OF WESTMINSTER AND THE ARCHBISHOP OF CANTERBURY
* RINUNCE E NOMINE
*
AVVISO DI
SHAKESPEARE'S HEIR A good day today the revised proof arrived. There are minor corrections and then it will be on the market. Requests for copies thus will be OK in a week or two.
The web-site is to be re-born into a friendly face. Art work, intros, and reduced copies of the four major texts available too.......... bearing in mind that the versions on the web are not the latest edition, are largely uncorrected, I've changed my mind here and there and they are there because they is free. Something has to be kept behind to buy the books and pay for their costs I'm told.
Fair enough
The web-site is to be re-born into a friendly face. Art work, intros, and reduced copies of the four major texts available too.......... bearing in mind that the versions on the web are not the latest edition, are largely uncorrected, I've changed my mind here and there and they are there because they is free. Something has to be kept behind to buy the books and pay for their costs I'm told.
Fair enough
Thursday, 15 October 2009
How much time it all takes? Blake really stayed with it. The proof is edited and sent back. The process is well worth it. From beginning to end.
The politics of democracy seem to have died in Europe.
A new dark ages seems about to have returned...the medieval days of darkness when Europe 'went inquisition' and the torches went out save for human torches. recidivism rules and the reforms of Vat II are reformed out, and as with all recidivism we do not return to the reform, but to the generation before the generation of reform. Back two generations to reform the reform out. Everything is silent save the strident shriek of the banking status quo and the shuffle of the votes of the feet. The 1930's dictators and fusions of sectarian state funding and feudal capitalism. The concordats.
The word democracy has died. Just the sound fades away.....Freedom fries....
The politics of democracy seem to have died in Europe.
A new dark ages seems about to have returned...the medieval days of darkness when Europe 'went inquisition' and the torches went out save for human torches. recidivism rules and the reforms of Vat II are reformed out, and as with all recidivism we do not return to the reform, but to the generation before the generation of reform. Back two generations to reform the reform out. Everything is silent save the strident shriek of the banking status quo and the shuffle of the votes of the feet. The 1930's dictators and fusions of sectarian state funding and feudal capitalism. The concordats.
The word democracy has died. Just the sound fades away.....Freedom fries....
Friday, 4 September 2009
Two books now are made available. ...namely, Shakespeare's Heir and The Four Zoas...the first is about 290 pages and the other about 500 pages.
I have had several requests and can only say that orders and the books will be available very soon. The site re-designed and made user friendly too.
The first proof of Shakespeare's Heir is edited and corrected. From an introduction to the study of The Four Zoas (which needs to be put in print, not just published virtually) a new book evolved quite naturally.
A fresh canon of information to settle Blake's multi-linear narrative is offered, and it is promised...without the relentless perjoratives of Ault/Dortort and the school of post-modern ambiguities. I'm astonished at their view of how poor a poet is Blake, so here is a bit of a response...in favour of Blake the poet.
......................................
the classical model of the logical positivists and the pure grammar of the computer language and grammar models sit happily with the syntax of aspect ratio and lighting in the grammar of film...so where's the grammatical problem in Blake that so overwhelms the post-modern Blake critic?
literary response is always a unity in the mind of the reader...the idea of author is always a idea of self-reflected attitude...an attitude in process ...and not an algorithmic procession but an information quanta....there is nothing consistent about reading or imagining, or listening/watching to the 'someone else's words' of it, in self-contradiction, halts, runs, staggers, pleasure, rage, love, enlightenment and moments of silence: in short, an infinity of response...and there are other things to do all the time...like listening to music at the same time or visual silent noise...of course it is always a temporary 'withiness' of fragments/identity in dialogue...and it involves the whole person however fragmentary that wholeness seems...To engage in this wholeness of process is one reason why Blake wrote....in conventional concepts its a philosophy, a zen or a yoga or even a mythology....we use what words we can and as Bahktin put it most of our words are someone else's anyway....
You can't read Blake exclusively in the light of modern grammatical usage and help your self to much in the way of meaningfulness.
Enjoy the books, if you like Blake you will enjoy these books...Shakespeare's Heir being the most readable, and the other two books are detailed studies available for in depth clarification
I have had several requests and can only say that orders and the books will be available very soon. The site re-designed and made user friendly too.
The first proof of Shakespeare's Heir is edited and corrected. From an introduction to the study of The Four Zoas (which needs to be put in print, not just published virtually) a new book evolved quite naturally.
A fresh canon of information to settle Blake's multi-linear narrative is offered, and it is promised...without the relentless perjoratives of Ault/Dortort and the school of post-modern ambiguities. I'm astonished at their view of how poor a poet is Blake, so here is a bit of a response...in favour of Blake the poet.
......................................
the classical model of the logical positivists and the pure grammar of the computer language and grammar models sit happily with the syntax of aspect ratio and lighting in the grammar of film...so where's the grammatical problem in Blake that so overwhelms the post-modern Blake critic?
literary response is always a unity in the mind of the reader...the idea of author is always a idea of self-reflected attitude...an attitude in process ...and not an algorithmic procession but an information quanta....there is nothing consistent about reading or imagining, or listening/watching to the 'someone else's words' of it, in self-contradiction, halts, runs, staggers, pleasure, rage, love, enlightenment and moments of silence: in short, an infinity of response...and there are other things to do all the time...like listening to music at the same time or visual silent noise...of course it is always a temporary 'withiness' of fragments/identity in dialogue...and it involves the whole person however fragmentary that wholeness seems...To engage in this wholeness of process is one reason why Blake wrote....in conventional concepts its a philosophy, a zen or a yoga or even a mythology....we use what words we can and as Bahktin put it most of our words are someone else's anyway....
You can't read Blake exclusively in the light of modern grammatical usage and help your self to much in the way of meaningfulness.
Enjoy the books, if you like Blake you will enjoy these books...Shakespeare's Heir being the most readable, and the other two books are detailed studies available for in depth clarification
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