By Walter Jost, Garry L. Hagberg
This enormous choice of new and up to date essays from a global staff of eminent students represents the easiest modern severe considering with regards to either literary and philosophical reports of literature.* Helpfully teams essays into the field's major sub-categories, between them ‘Relations among Philosophy and Literature’, ‘Emotional Engagement and the adventure of Reading’, ‘Literature and the ethical Life’, and ‘Literary Language’* bargains a mix of analytical precision and literary richness* Represents an remarkable paintings of reference for college kids and experts alike, perfect for path use
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Extra info for A Companion to the Philosophy of Literature (Blackwell Companions to Philosophy, Volume 44)
Yet Asian traditions also emphasize with particular force that the philosophical quest for self-knowledge and self-improvement cannot be a mere matter of words alone. The Bhagavad Gita (or “Song of God”), a poem that forms part of the The Mahabharata (one of the two major Sanskrit epics of ancient India), is a key text for yogic and vedantic doctrines, and thus is often described as a basic guide to Hindu philosophy. But, when it comes to the yogic practice of philosophy – whether we are dealing with yoga of action, yoga of devotion, or yoga of meditation (all delineated in the Gita), we obviously cannot limit philosophical practice to the realm of mere words.
Eliot and T. W. ”21 Wide reading is especially valuable, Eliot argues, because it prevents an overwhelming of the self, “an invasion of the underdeveloped personality . . ” In caring for the self, the need to read widely in literature is not so much for accumulation of informational knowledge; rather, it is because in the process of being affected by one powerful personality after another, we cease to be dominated by any one, or by any small number. 22 Public Self-Transformation Eliot’s remarks on reading display the general tendency to blend the projects of selfknowledge and self-cultivation, whose connection is highlighted in Plato’s Alcibiades and elsewhere in antiquity.
As noted already, it is easy to see what is meant by “first inheritance” – the newborn child is thrown into a culture and a world, and grows up with it. The child takes on board all those crucial parts of what will give that child his or her identity as the person they will become. “Second inheritance” is a trickier notion. I take it to refer to a process of autonomous or authentic assimilation or acknowledgment of that inherited background – perhaps after conscious repudiation of that background, perhaps not.