Blake and Kierkegaard : creation and anxiety by Rovira, James; Blake, William; Kierkegaard, Søren

By Rovira, James; Blake, William; Kierkegaard, Søren

This research applies Kierkegaardian nervousness to Blake's construction myths to give an explanation for how Romantic period production narratives are a response to Enlightenment versions of character

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575) Problems begin only when the research scholar makes himself an object of study within his own system and bases his subjective passion upon objective historical study. What remains is to explain Blake’s and Kierkegaard’s relationship to the tension between monarchy and democracy, upon which a tension between the urban and agrarian has become superimposed. In both cases Kierkegaard is very intimately located within the interstices of these tensions. Joakim Garff locates the origin of the name “Kierkegaard” in the Jutland heath, the name stemming “from a couple of farms located next to the church in the village of Sædding” (2005, p.

Individual self-knowledge has now become a marker of advanced spiritual development. In the late eighteenth century, German Romantics appropriated and developed this tradition in a counter-Enlightenment move. Norman O. Brown’s Life Against Death: The Psychoanalytical Meaning of History (1959) provides a succinct summary: It is one of the great romantic visions, clearly formulated by Schiller and Herder as early as 1793 and still vital in the systems of Hegel and Marx, that the history of mankind consists in a departure from a condition of undifferentiated primal unity with himself and with nature, an intermediate period in which man’s powers are developed through differentiation and antagonism (alienation) with himself and with nature, and a final return to a unity on a higher level of harmony.

But what is spirit? Spirit is the self. But what is the self? The self is a relation that relates itself to itself or is the relation’s relating itself to itself in the relation; the self is not the relation but is the relation’s relating itself to itself. A human being is a synthesis of the finite and the infinite, of the temporal and the eternal, of freedom and necessity, in short, a synthesis. A synthesis is a relation between two. Considered in this way, a human being is still not a self. In the relation between two, the relation is the third as a negative unity, and the two relate to the relation and in the relation to the relation; thus under the qualification of the psychical the relation between the psychical and the physical is a relation.

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