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This lively introduction to the poems of W. B. Yeats, first published in 1988, provides a series of intriguing new readings of his work in relation to his profound involvement with occultism and folklore. During Yeats’s formative years as an artist, two compelling movements were emerging: the revivals of interest in Irish folklore and in the mag
In Literature and the Politics of Post-Victorian Decadence, Kristin Mahoney argues that the early twentieth century was a period in which the specters of the fin de siècle exercised a remarkable draw on the modern cultural imagination and troubled emergent avant-gardistes. These authors and artists refused to assimilate to the aesthetic and political ethos of the era, representing themselves instead as time travelers from the previous century for whom twentieth-century modernity was both baffling and disappointing. However, they did not turn entirely from the modern moment, but rather relied on decadent strategies to participate in conversations concerning the most highly-vexed issues of the period including war, the rise of the Labour Party, the question of women's sexual freedom, and changing conceptions of sexual and gender identities.
When H. P. Blavatsky, the controversial head of the turn of the century movement Theosophy, defined "a true Theosophist" in her book The Key to Theosophy, she could have just as easily have been describing W. B. Yeats. Blavatsky writes, "A true Theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others." Although Yeats joined Blavatsky's group in 1887, and subsequently left to help form The Golden Dawn in 1890, Yeats's career as poet and politician were very much in line with the methods set forth by Blavatsky's doctrine. My project explores how Yeats employs this pop-culture occultism in the creation of his own national literary aesthetic. This project not only examines the influence theosophy has on the literary work Yeats produced in the late 1880's and 1890's, but also Yeats's work as literary critic and anthology editor during that time. While Yeats uses theosophy's metaphysical world view to provide an underlying structure for some of his earliest poetry and drama, he uses theosophy's methods of investigation and argument to discover a metaphysical literary tradition which incorporates all of his own literary heroes into an Irish cultural tradition. Theosophy provides a methodology for Yeats to argue that both Shelley and Blake (for example) are part of a tradition that includes himself. Basing his argument in theosophy, Yeats can argue that the Irish people are a distinct race with a culture more "sincere" and "natural" than that of England.
The most recent volume of this distinguished annual
Yeats, Philosophy, and the Occult collects seven new essays on aspects of Yeats's thought and reading, from ancient and modern philosophy and cosmological doctrines, mysticism and esoteric thought.
When H. P. Blavatsky, the controversial head of the turn of the century movement Theosophy, defined "a true Theosophist" in her book The Key to Theosophy, she could have just as easily have been describing W. B. Yeats. Blavatsky writes, "A true Theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others." Although Yeats joined Blavatsky's group in 1887, and subsequently left to help form The Golden Dawn in 1890, Yeats's career as poet and politician were very much in line with the methods set forth by Blavatsky's doctrine. My project explores how Yeats employs this pop-culture occultism in the creation of his own national literary aesthetic. This project not only examines the influence theosophy has on the literary work Yeats produced in the late 1880's and 1890's, but also Yeats's work as literary critic and anthology editor during that time. While Yeats uses theosophy's metaphysical world view to provide an underlying structure for some of his earliest poetry and drama, he uses theosophy's methods of investigation and argument to discover a metaphysical literary tradition which incorporates all of his own literary heroes into an Irish cultural tradition. Theosophy provides a methodology for Yeats to argue that both Shelley and Blake (for example) are part of a tradition that includes himself. Basing his argument in theosophy, Yeats can argue that the Irish people are a distinct race with a culture more "sincere" and "natural" than that of England.
This set reissues 6 books, originally published between 1951 and 1990, on William Butler Yeats, a foremost figure of twentieth-century literature and one of the driving forces behind the Irish Literary Revival. The volumes examine Yeats’s work, his poetic development, and his social and private life, and will be of interest to students of literature.
"Because I am not silent," George Oppen wrote, "the poems are bad." What does it mean for the goodness of an art to depend upon its disappearance? In Being Numerous, Oren Izenberg offers a new way to understand the divisions that organize twentieth-century poetry. He argues that the most important conflict is not between styles or aesthetic politics, but between poets who seek to preserve or produce the incommensurable particularity of experience by making powerful objects, and poets whose radical commitment to abstract personhood seems altogether incompatible with experience--and with poems. Reading across the apparent gulf that separates traditional and avant-garde poets, Izenberg reveals the common philosophical urgency that lies behind diverse forms of poetic difficulty--from Yeats's esoteric symbolism and Oppen's minimalism and silence to O'Hara's joyful slightness and the Language poets' rejection of traditional aesthetic satisfactions. For these poets, what begins as a practical question about the conduct of literary life--what distinguishes a poet or group of poets?--ends up as an ontological inquiry about social life: What is a person and how is a community possible? In the face of the violence and dislocation of the twentieth century, these poets resist their will to mastery, shy away from the sensual richness of their strongest work, and undermine the particularity of their imaginative and moral visions--all in an effort to allow personhood itself to emerge as an undeniable fact making an unrefusable claim.
W. B. Yeats and Fernando Pessoa (1888-1935) regarded style as a tool for metaphysical inquiry and, consequently, they adopted distinct poetic styles to convey different attitudes towards experience. Silva-McNeill's study examines how the poets' stylistic diversification was a means of rehearsing different existential and aesthetic stances. It identifies parallels between their styles from a comparative case studies approach. Their stylistic masks allowed them to maintain the subjectivity and authenticity associated with the lyrical genre, while simultaneously attaining greater objectivity and conveying multiple perspectives. The poets continuously transformed the fond and form of their verse, creating a protean lyrical voice that expressed their multilateral poetic temperament and reflected the depersonalisation and formal experimentalism of the modern lyric.
This book recasts questions about the overlapping boundaries of language, history, and politics that have been at the center of critical and theoretical debates in the study of Romantic literature and thought. While poststructuralism and deconstruction have been accused of privileging language over history, the New Historicism and other historicist and cultural approaches to literature have attempted to restore history's place in the study of literature. Taking its title from a reading of the word Lippe in Kleist's Die Hermannsschlacht, Borders of a Lip is drawn to neither of these poles, but instead to their meeting place or coincidence: the site of a border, a political or national boundary, even the boundary that is the political, the lip that is also the place of language. Through readings of Kant, Wordsworth, Kleist, Mary Shelley, Yeats, and Lyotard, the book examines the convergence of language and history that takes place in their work. Instead of placing language and history in absolute opposition, making the border an unbreachable limit, the book explores how crossing these borders (re)defines the political.