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Frank O’Hara

necessary for the operation of the artistic impulse. This is nowhere clearer than in his account of Feldman, where discussion of the graphic inner life of the music guides O’Hara to the creative wellspring itself, O’Hara taking great care to demonstrate how creativity is possible. Thus, I interpret this ‘metaphysical place’, this land where Feldman’s pieces live, as the area where spiritual growth can occur, where the form of a work may develop its inherent originality and the personal meaning of the composer may become explicit. In a more literal way it is the space

in Enthusiast!
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forgotten him, there existed a ‘spiritual gain’ to the suffering of army life within the ‘hard relief’ of the experience of war. Courage would be forthcoming, and Aldington counselled his friend to seize the opportunity ‘in the gaps of liberty allowed you’ and to ‘grasp at life with a zest you never before had’.9 This advice contained the truth of Aldington’s own reaction to the army, but, in reality, one side of Aldington hoped Flint would avoid the entire experience and a few months later, in his letter just cited concerning his latest poems (Images of War), Aldington

in A war of individuals
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Frontier patterns old and new

knock-on economic and social effects for everyone. 5 It is, then, a region where an authoritative appearance of order and good governance disguises dystopic elements suggestive of frontier and hinterland. It should be understood that the Caribbean has had a long experience of accommodating this darker, wilder side. Historically, the role of the State as a force for effective regulation has, for a number

in Frontiers of the Caribbean
A cinematic response to pessimism

of human travails” (p. 71). And no happiness or freedom, never mind democracy, can come of this. That is the dangerous contention: there is no politics, democratic or otherwise, when we humans give ourselves up to an experience of aesthetic presentness that, as Diderot describes in his Salon writings, is so intense and absorptive that it denies the presence of others. 3

in Cinema, democracy and perfectionism
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Representations of the house in the poetry of Eiléan Ní Chuilleanáin and Vona Groarke

odds with an increasingly secularised Ireland, yet it investigates historical realities that have had a significant shaping force on contemporary society. It foregrounds the intersection between lived experience and spiritual meaning, as well as exploring the ways in which tradition can be maintained and examined. In spite of its complexity, her poetry is never wilfully abstract but instead finds significance in the connections between experience and ideas: 9780719075636_4_008.qxd 146 16/2/09 9:25 AM Page 146 Poetry Ní Chuilleanáin’s poetry shows a strong

in Irish literature since 1990
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Walt Whitman and the Bolton Whitman Fellowship

’s spiritual superior, since Whitman was, one could hardly help noticing, selfpromoting, whereas Wallace was utterly selfless.5 Hearing Wallace read from Whitman was said to be ‘a pentecostal experience’,6 although it was also agreed that his voice was truly awful: ‘rough and husky’ and Whitman and the Bolton Whitman Fellowship 113 ‘sound[ing] as though he had a “throat affection”’.7 The readings took place in the evening at Wallace’s home at 14 Eagle Street, which was ‘one of the worst streets in The Haulgh, Bolton’. The room in which they gathered was nine or ten foot

in Special relationships
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Security, mobility, liberals, and Christians

journey would be dangerous and tortuous. However, the purpose of his trip justified it all, it was for him a moral and spiritual duty to visit Jerusalem and spread the word of God. But his legs … well, they had until now been an impediment to the journey. Reflecting on what a traditional journey of this kind would entail, he thought that on the way he would rely on his community of faith to provide him with

in Security/ Mobility
Perspectives on civilisation in Latin America

151 7 Engagement in the cross-​currents of history: perspectives on civilisation in Latin America In this chapter, I  explore Latin American experiences that shed light on the engagement of civilisations. Most of the theoretical engagements canvassed in Part I either sequester Latin American experiences or do not do them justice. In the past, Latin America has been judged poorly when questions of its civilisational character have been asked. Scholars in modernisation studies and area studies influenced by Louis Hartz’s The Founding of New Societies saw the sub

in Debating civilisations
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Herman Melville

the nineteenth century, the enthusiastic voice sounds loud through American history. Quakerism was a pure strain. Perplexed and unconvinced by the many reformist Christian sects available to him in the 1640s, George Fox determined, or was led to the conviction, that God was available to him only through personal revelations, ‘openings’ as he termed the experience, which is to say by a process of spiritual intuition. It followed that all people, nonbelievers and believers alike – Pagans for instance, Queequeg for instance – were capable of divine revelation, from

in Enthusiast!

). Having outlined the religious content of the Siege of Melayne, I will suggest that it can be seen as representative of what one might call ‘devotional romance’ (that is, a chivalric narrative with pronounced spiritual or theological content), and will briefly compare some examples. While the category of ‘devotional romance’ may be useful to modern readers, it is nonetheless crucial to note that the manuscript context shows the extent to which medieval readers were unfettered by generic constraints. The combination and juxtaposition of texts within medieval manuscript

in Pulp fictions of medieval England