Jules Supervielle: a poetics of transparency
by MARGARET MICHELE COOK
study end of the next site.
Sunday, April 29, 2007
President Lincoln Radio
An article to read How to" understand "a poem
"For me it is only by dint of simplicity and transparency that I manage to deal with my secret key and settle my profound poetry. Tender that the supernatural becomes natural and logical consequence (or have the air). Making the ineffable become familiar to us while keeping its roots fabulous. [...] I have never known the fear of banality that haunts most writers but rather that of misunderstanding and singularity. Not writing for specialists in the mystery I always suffered when a susceptible person does not understand one of my poems. "
Supervielle Jules," Thinking of a poetic art "in births.
Friday, April 6, 2007
Hair Extensions Brown With Blonde Highlights
Modernity Modernity
3) In terms of metaphysical knowledge, finally:
Supervielle True modernity is, I think he, at the crossroads of science and spirituality, where the prevailing query and a certain quality of silence - such as non-dogmatic philosophy like Buddhism can offer. Evidenced by these excerpts from the fascinating dialogue between the Buddhist monk Matthieu Ricard and astrophysicist Trinh Xuan Thuan, The Infinity in the palm of the hand - From the Big Bang to the awakening, Nil / Fayard, Paris, 2000:
MATTHEW: (...) we must first return to the concept of "relative truth". According to Buddhism, the way we perceive the world as being composed of distinct phenomena from isolated causes and conditions is called "relative truth" or "misleading truth." The daily experience leads us to believe that things have a reality independent objective, as if they existed on their own and had an intrinsic identity. But this mode of apprehension of phenomena is a simple construction of our mind. Even if this vision of reality is confirmed by common sense, it does not withstand analysis. Buddhism instead adopts the notion that things - would better say the phenomena - exist only in relationship with others, the idea of reciprocal causation. An event can occur only in the relationship and dependencies on other events. Buddhism sees the world as a vast flow of events connected to each other and all participating together. Our mode of apprehension of this flow crystallizes some aspects of the whole in a purely illusory and makes us believe that it is autonomous entities which we are entirely separate. In one of his sermons, the Buddha described reality as a network of pearls: each of pearls, all others are reflected, and the palace which they decorate the facade and the entire universe. This means that each element of reality, all others are present. This image illustrates the concept of interdependence that it can exist anywhere in the universe a single entity separate from the whole.
T. - The concept of "flow events" joined the vision of modern cosmology: the smallest atom to the universe, through the galaxies, stars and men, everything moves and changes, nothing stays the same . Mr.
- Not only are things moving, but we perceive them as "things" because we look at the phenomena from a certain angle. It should therefore be careful to attribute the world properties that are only appearances. The phenomena are simple events that occur in the circumstances. Buddhism does not deny the conventional truth, that the ordinary man sees or detects that the learned. He does not challenge the laws of cause and effect, nor the laws of physics or mathematics. It simply says that if you go to the bottom of things, there is a difference between how the world appears to us, its ultimate nature, which is devoid of intrinsic existence.
T. - How the ultimate nature of things does it relate to interdependence?
M. - The word interdependence is a translation of the Sanskrit word pratitya samutpada meaning "to be by co-emergence" and can interpreted in two complementary ways. The first is "This arises because it is" what means that things exist in a certain way but that nothing exists in itself. The second is' this, having been produced, this product, "meaning that nothing can be its own cause. In other words, everything is in one way or another, interdependent with the world. One thing that can arise because it is connected, conditioned and conditioning, co-hosts and co-operative, and in continuous transformation. Interdependence is intimately linked to the impermanence of phenomena and provides a model transformation that does not involve intervention by a host entity. The interdependence also explains that the Buddhism refers to the emptiness of phenomena, an emptiness that means no "reality" intrinsic. (...) Ironically, although the idea of interdependence undermines the notion of autonomous reality is that it also allows the manifestation of phenomena. Consider the notion of an entity that exists independently of all others. Immutable and autonomous entity could not act on anything and nothing could influence it. Interdependence is needed to elucidate the phenomena.
refutes this argument as well the concept of autonomous particles that would build material, as a creative entity that has no other cause than itself. Moreover, this interdependence naturally includes consciousness: an object depends on a subject to be applicable. Schrödinger had noticed this problem when he wrote: "Without being aware, we exclude the subject of knowledge in the field of nature as we begin to understand. Causing the person we're with us, a step backwards for the role of a spectator outside world, which thus becomes an objective world. "
interdependence is still that of relations between parts and whole: the parties involved in the everything and everything is present in the parts.
Finally, the most subtle of interdependence is the interdependence between the "designation based" and "designation" of a phenomenon. The location, shape, size, color or other characteristic of an apparent phenomenon are only bases for designation as a whole is not an "entity" or an autonomous object. This designation is a construct that assigns a reality in the phenomenon itself. In our everyday experience, when an object is presented to us, this is not its nominal existence appears to us, but its existence in itself. But when analyzing this "object" stemming from multiple causes and conditions, we are unable to isolate an autonomous identity. We can not say that the phenomenon does not exist, since we are experiencing, but we can not say either that it is a reality in itself. The conclusion is that the object exists (it does not fall into a nihilistic view of things), but its mode of existence is purely nominal, conventional (thus avoiding the other extreme, that of autonomous entities, so eternal ). A phenomenon which has no independent existence but is not purely an action may not exist, a function obeying causality and lead to positive or negative. It is therefore possible to anticipate the results of our actions and thus to organize our relationship with the world. A Tibetan verse says:
"Emptiness is not a lack of functionality,
But the absence of reality, absolute existence.
production in dependence does not imply an intrinsic reality
But a world like an illusion. "
We see here how the Buddhist vision of the world, it is all consistent with the data of modern physics, a radical break with our usual way of looking the world, insofar as this vision is absolutely inconceivable to reason. Hence the need for the Buddhist, to abandon the use of language to engage in pure experience - quiet by nature.
Supervielle Poetry, like all poetry, do not go so far, of course, but the language she uses, she transforms into a gesture of approach and not the receiver of a message. In this way, it can be like silence to lead us to experience a vision that is both impossible and closer to a truth of the universe. Provided, of course, to hear that truth as non-conceptual.
there so far between "pansympathie" spoken Supervielle and interdependence Buddhist who refuses to accept reality as an entity and not appointed by the negative term, while "emptiness"? Just re-read these two verses of the poet: "And the star said: I tremble at the end of a wire. / If nobody believed in me, I cease to exist. "This is the approximation that is established throughout my own reading, in my essay on poetic knowledge as Supervielle since quitting scientific knowledge to develop a knowledge different, completely paradoxical. And even before - this fact should be highlighted - for having knowledge of Buddhist philosophy. Therefore my only conclusion is really the echo of this proximity.
Supervielle True modernity is, I think he, at the crossroads of science and spirituality, where the prevailing query and a certain quality of silence - such as non-dogmatic philosophy like Buddhism can offer. Evidenced by these excerpts from the fascinating dialogue between the Buddhist monk Matthieu Ricard and astrophysicist Trinh Xuan Thuan, The Infinity in the palm of the hand - From the Big Bang to the awakening, Nil / Fayard, Paris, 2000:
MATTHEW: (...) we must first return to the concept of "relative truth". According to Buddhism, the way we perceive the world as being composed of distinct phenomena from isolated causes and conditions is called "relative truth" or "misleading truth." The daily experience leads us to believe that things have a reality independent objective, as if they existed on their own and had an intrinsic identity. But this mode of apprehension of phenomena is a simple construction of our mind. Even if this vision of reality is confirmed by common sense, it does not withstand analysis. Buddhism instead adopts the notion that things - would better say the phenomena - exist only in relationship with others, the idea of reciprocal causation. An event can occur only in the relationship and dependencies on other events. Buddhism sees the world as a vast flow of events connected to each other and all participating together. Our mode of apprehension of this flow crystallizes some aspects of the whole in a purely illusory and makes us believe that it is autonomous entities which we are entirely separate. In one of his sermons, the Buddha described reality as a network of pearls: each of pearls, all others are reflected, and the palace which they decorate the facade and the entire universe. This means that each element of reality, all others are present. This image illustrates the concept of interdependence that it can exist anywhere in the universe a single entity separate from the whole.
T. - The concept of "flow events" joined the vision of modern cosmology: the smallest atom to the universe, through the galaxies, stars and men, everything moves and changes, nothing stays the same . Mr.
- Not only are things moving, but we perceive them as "things" because we look at the phenomena from a certain angle. It should therefore be careful to attribute the world properties that are only appearances. The phenomena are simple events that occur in the circumstances. Buddhism does not deny the conventional truth, that the ordinary man sees or detects that the learned. He does not challenge the laws of cause and effect, nor the laws of physics or mathematics. It simply says that if you go to the bottom of things, there is a difference between how the world appears to us, its ultimate nature, which is devoid of intrinsic existence.
T. - How the ultimate nature of things does it relate to interdependence?
M. - The word interdependence is a translation of the Sanskrit word pratitya samutpada meaning "to be by co-emergence" and can interpreted in two complementary ways. The first is "This arises because it is" what means that things exist in a certain way but that nothing exists in itself. The second is' this, having been produced, this product, "meaning that nothing can be its own cause. In other words, everything is in one way or another, interdependent with the world. One thing that can arise because it is connected, conditioned and conditioning, co-hosts and co-operative, and in continuous transformation. Interdependence is intimately linked to the impermanence of phenomena and provides a model transformation that does not involve intervention by a host entity. The interdependence also explains that the Buddhism refers to the emptiness of phenomena, an emptiness that means no "reality" intrinsic. (...) Ironically, although the idea of interdependence undermines the notion of autonomous reality is that it also allows the manifestation of phenomena. Consider the notion of an entity that exists independently of all others. Immutable and autonomous entity could not act on anything and nothing could influence it. Interdependence is needed to elucidate the phenomena.
refutes this argument as well the concept of autonomous particles that would build material, as a creative entity that has no other cause than itself. Moreover, this interdependence naturally includes consciousness: an object depends on a subject to be applicable. Schrödinger had noticed this problem when he wrote: "Without being aware, we exclude the subject of knowledge in the field of nature as we begin to understand. Causing the person we're with us, a step backwards for the role of a spectator outside world, which thus becomes an objective world. "
interdependence is still that of relations between parts and whole: the parties involved in the everything and everything is present in the parts.
Finally, the most subtle of interdependence is the interdependence between the "designation based" and "designation" of a phenomenon. The location, shape, size, color or other characteristic of an apparent phenomenon are only bases for designation as a whole is not an "entity" or an autonomous object. This designation is a construct that assigns a reality in the phenomenon itself. In our everyday experience, when an object is presented to us, this is not its nominal existence appears to us, but its existence in itself. But when analyzing this "object" stemming from multiple causes and conditions, we are unable to isolate an autonomous identity. We can not say that the phenomenon does not exist, since we are experiencing, but we can not say either that it is a reality in itself. The conclusion is that the object exists (it does not fall into a nihilistic view of things), but its mode of existence is purely nominal, conventional (thus avoiding the other extreme, that of autonomous entities, so eternal ). A phenomenon which has no independent existence but is not purely an action may not exist, a function obeying causality and lead to positive or negative. It is therefore possible to anticipate the results of our actions and thus to organize our relationship with the world. A Tibetan verse says:
"Emptiness is not a lack of functionality,
But the absence of reality, absolute existence.
production in dependence does not imply an intrinsic reality
But a world like an illusion. "
We see here how the Buddhist vision of the world, it is all consistent with the data of modern physics, a radical break with our usual way of looking the world, insofar as this vision is absolutely inconceivable to reason. Hence the need for the Buddhist, to abandon the use of language to engage in pure experience - quiet by nature.
Supervielle Poetry, like all poetry, do not go so far, of course, but the language she uses, she transforms into a gesture of approach and not the receiver of a message. In this way, it can be like silence to lead us to experience a vision that is both impossible and closer to a truth of the universe. Provided, of course, to hear that truth as non-conceptual.
there so far between "pansympathie" spoken Supervielle and interdependence Buddhist who refuses to accept reality as an entity and not appointed by the negative term, while "emptiness"? Just re-read these two verses of the poet: "And the star said: I tremble at the end of a wire. / If nobody believed in me, I cease to exist. "This is the approximation that is established throughout my own reading, in my essay on poetic knowledge as Supervielle since quitting scientific knowledge to develop a knowledge different, completely paradoxical. And even before - this fact should be highlighted - for having knowledge of Buddhist philosophy. Therefore my only conclusion is really the echo of this proximity.
Wednesday, April 4, 2007
Desinstalar Acer Arcade Deluxe
Supervielle Jules Jules Supervielle
2) In terms of scientific knowledge of the universe, then:
In his remarkable book, Jules Supervielle poet's inner world, Paris, Jean Flory, 1939, Christian wrote Sénéchal this: Without
be classified as "scientific poets," Jules Supervielle is yet of all his contemporaries, we offer the world the image most consistent with the findings and assumptions of the latest science. Without a word is never even alluded to a scientific conception, the poet's intuition is consistent with astronomy, physics and biology today. We pointed out the tremendous momentum that Supervielle received a book popularizing astronomy. But the poet has made to science its benefits by freeing their minds from earthly ties and allowing them to better understand, through emotion, the full extent of the conquests of the telescope and stellar chemistry. There is more: it is the essence of biology that we sense in the vision of moving body-universe which advance, carrying a thousand lives up to the creation of stones, trees, beasts and men and which, like everything that exists, remain subject to vertigo of eternal birth - and that is the essence of physics that we find in the abolition of restrictions and the belief in the unity and the permanence of the forces of moral and physical universe, which make the work Supervielle projection, in the poetic nature of dreams and emotions, the design of a "Noosphere" - the word is from P. Teilhard de Chardin - which would focus at the forefront of sidereal energy, human energy spiritualized, the living and the dead. (P. 233-234)
I, myself, took my distance on this point, with what Christian Sénéchal, not rejecting them, far from it. Convergence he sees between poetry and Supervielle major advances of modern science is irrefutable. But the poetic language can not be satisfied, to me, to accompany or anticipate major discoveries of knowledge. He is of another order. It why the real Supervielle modernity - one that transcends time and reaches a kind of universal - seems to raise a third plane, metaphysics. 
2) In terms of scientific knowledge of the universe, then:
In his remarkable book, Jules Supervielle poet's inner world, Paris, Jean Flory, 1939, Christian wrote Sénéchal this: Without
be classified as "scientific poets," Jules Supervielle is yet of all his contemporaries, we offer the world the image most consistent with the findings and assumptions of the latest science. Without a word is never even alluded to a scientific conception, the poet's intuition is consistent with astronomy, physics and biology today. We pointed out the tremendous momentum that Supervielle received a book popularizing astronomy. But the poet has made to science its benefits by freeing their minds from earthly ties and allowing them to better understand, through emotion, the full extent of the conquests of the telescope and stellar chemistry. There is more: it is the essence of biology that we sense in the vision of moving body-universe which advance, carrying a thousand lives up to the creation of stones, trees, beasts and men and which, like everything that exists, remain subject to vertigo of eternal birth - and that is the essence of physics that we find in the abolition of restrictions and the belief in the unity and the permanence of the forces of moral and physical universe, which make the work Supervielle projection, in the poetic nature of dreams and emotions, the design of a "Noosphere" - the word is from P. Teilhard de Chardin - which would focus at the forefront of sidereal energy, human energy spiritualized, the living and the dead. (P. 233-234)
I, myself, took my distance on this point, with what Christian Sénéchal, not rejecting them, far from it. Convergence he sees between poetry and Supervielle major advances of modern science is irrefutable. But the poetic language can not be satisfied, to me, to accompany or anticipate major discoveries of knowledge. He is of another order. It why the real Supervielle modernity - one that transcends time and reaches a kind of universal - seems to raise a third plane, metaphysics.
Sunday, April 1, 2007
How To Make Baby Carriage Diaper Cake?
CULTURE ON FRANCE 29 April 2007
Issue of Sunday, April 29 2007Jules Supervielle (1884-1960): The man who thought of something else
Participants:
Boncenne Dove. author
Florence Delay. The brief écrivainDans Seduction (1987) devotes a study to Jules Supervielle
Sabine Dewulf. author Jules Supervielle or poetic knowledge in the two volumes ed. of the Harmattan
Jean-Pierre Lemaire.
poet Ricardo Paseyro.
poet Lionel Ray. poet, a study apubl Supervielle in No. 2 of the review Trajectory
Anne-Marie Supervielle. 
Issue of Sunday, April 29 2007Jules Supervielle (1884-1960): The man who thought of something else
View website: http://www.radiofrance.fr/chaines/france-culture2/ emissions / vie_oeuvre / fiche.php? diffusion_id = 51255 & pg = future
by Françoise Estèbe Director: Nathalie TRIANDAFYLLIDIS
You are a great builder of bridges in the area, wrote Rilke to Supervielle. Bridges between two cultures - Uruguay and France, bridges between the world of the living and the underworld, bridges between the real and the unreal ... Supervielle Jules said of himself that he was "born under the signs twins travel and death. "In 1884 Supervielle born in Montevideo, Uruguay, French parents. That same year, during a trip to his family in France, he lost his parents at weekly intervals. Jules was eight months. He was brought to Uruguay by her uncle and aunt he believes to be his biological parents. At the age of nine years, the terrible family secret will be found incidentally and brutal. He then begins to copy fables - the dream and its countless metamorphoses as exorcism of reality. Jules Supervielle life will be punctuated by the comings and goings of his voyages between France and Uruguay, its oscillation between two cultures. The sea, he says is his place. He acknowledges having long dreaded madness. His poetic work, which will be greeted by the biggest names in the literature of his time, will be a long journey to get away from dark monsters lurking in his subconscious. Collections "quays" 1922 and "gravitas" in 1925 marked his mature poetry. But Supervielle is also the author of novels, "The man of the Pampas," "The Child Thief", "The Survivor", text and wacky fantasy, fables, fairy tales, "The child of the high sea ", lost in the ocean between the living and the dead, so emblematic of the shifting identity Supervielle. He also wrote plays, "The Sleeping" extravaganza in three acts, "Robinson", "Scheherazade", created by Jean Vilar at the Festival d'Avignon in 1948. Lonely, silent, on the margins of literary movements and avant-garde, eager reconcile modernity and classicism, Jules Supervielle has handled all types, all the poetic rhythms in "a haunting accuracy" and in a perpetual quest for the abolition of borders between reality and elsewhere. And the voice of Julius Supervielle (archive INA Martine Auger) texts read by Bernard Gabay and Yasmine ModestineParticipants:
Boncenne Dove. author
Florence Delay. The brief écrivainDans Seduction (1987) devotes a study to Jules Supervielle
Sabine Dewulf. author Jules Supervielle or poetic knowledge in the two volumes ed. of the Harmattan
Jean-Pierre Lemaire.
poet Ricardo Paseyro.
poet Lionel Ray. poet, a study apubl Supervielle in No. 2 of the review Trajectory
Anne-Marie Supervielle.
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