Friday, October 22, 2004
Arrgh, eaten post.
Ok, I'll reconstruct, though spottily:
I think I got off track on my last post a little bit. The simple point I was getting at was that Milton, modeling an attachment to "person" as opposed to contingent "self" in a transcendental fashion, draws us into the drama so we experience, where we are attached to 'ego', desire (i.e. "c'mon, Son, take the ability to redress every temporal injustice in the world!" or "c'mon, be super-smart, so you can figure out anything!" Desires we've all have had.). And then question this desire in the face of Jesus' inaction and it's posited holiness, egolessness.
That this function meets neatly Grossman's definition of poetry as a model for how to fulfill our communication with others as to the 'value' of 'personhood' as opposed to 'selfhood', the temporal contingencies which we can confuse with our own self-value (what Milton would, I think, call soul).
Ok, I'll reconstruct, though spottily:
I think I got off track on my last post a little bit. The simple point I was getting at was that Milton, modeling an attachment to "person" as opposed to contingent "self" in a transcendental fashion, draws us into the drama so we experience, where we are attached to 'ego', desire (i.e. "c'mon, Son, take the ability to redress every temporal injustice in the world!" or "c'mon, be super-smart, so you can figure out anything!" Desires we've all have had.). And then question this desire in the face of Jesus' inaction and it's posited holiness, egolessness.
That this function meets neatly Grossman's definition of poetry as a model for how to fulfill our communication with others as to the 'value' of 'personhood' as opposed to 'selfhood', the temporal contingencies which we can confuse with our own self-value (what Milton would, I think, call soul).
