The Black Goddess: A Study of the Archetypal Feminine in the Poetry of Randall Jarrell.

1975 ◽  
Vol 47 (3) ◽  
pp. 482
Author(s):  
Bernetta Quinn ◽  
Helen Hagenbuchle
Books Abroad ◽  
1969 ◽  
Vol 43 (1) ◽  
pp. 115
Author(s):  
Robert L. Stilwell ◽  
Robert Lowell ◽  
Peter Taylor ◽  
Robert Penn Warren
Keyword(s):  

2006 ◽  
Vol 20 (1) ◽  
pp. 173-199
Author(s):  
Edgar Tello Garcia

The aim of this paper is to study the second person pronoun in the poetry of Randall Jarrell and Gabriel Ferrater. The main thesis goes against the commonplace that holds that the second person pronoun is a mere trace dependent on the poetic I. As we shall demonstrate, the You is absent or evanescent, and its relation to I cannot be reciprocal but shifting. Since both poets were conspicuous literary critics this article first draws up an outline of the possible theoretical implications for selecting that voice. The commentary on their poems is divided into four sections taking up Genette’s concept of palimpsest. Based on a comparison of Ferrater’s “La cara” and Jarrell’s “The Face,” second person clues lead us to comment on the different reading conventions they could have considered before writing a poem. The third section analyzes the second person anchorage, conceived less as an imprisoning structure than as an impossibility of naming (reading) the You properly. Studies of “Well water” and “Si puc” show how naming things that are open to the senses is the only way we can indirectly glimpse, reconstruct or interpret the original relation between first and second person pronouns —a relation we cannot help thinking of as the real— rather than phantasmal —overlapping realism.


Lofty Dogmas ◽  
2005 ◽  
pp. 342-344
Author(s):  
RANDALL JARRELL
Keyword(s):  

2013 ◽  
Vol 121 (2) ◽  
pp. 242-247
Author(s):  
David Heddendorf
Keyword(s):  

2004 ◽  
Vol 16 (2) ◽  
pp. 350-362
Author(s):  
D. Bergman
Keyword(s):  

2018 ◽  
pp. 162-169
Author(s):  
Natalia A. Vaganova ◽  

This article presents an attempt to reconstruct the so-called “Dionysian religion” of Vyacheslav Ivanov. Some original pre-religia, which was designated by Ivanov as a primitive “female monotheism” or telimonotheism, in its cult aspect, represents “female orgiasm” or the worship of an “invariably-residing female deity”. In the process of its historical evolution, it requires a “male correlate in the face of a periodically born and dying God” - and eventually finds it in the person of Dionysus, i.e., in the building up the Dionysian religion, which in its essence is still determined by the archetypal feminine principle. It is important that Ivanov's work is built on extremely extensive factual material, including a vast arsenal of documentary evidence and interpretive principles. At the same time, his innovation consisted in the rejection of positivistic methods and in the search for a way of more adequate penetration into the ancient religious consciousness. At the end of the proposed excursion it is noted that the Dionysian theory of Ivanov, already sufficiently well studied by philosophers and philologists, has not yet been awarded by the attention of religious scholars and historians of religion, and the more so theologians...


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