感性神论

G. Hernández
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引用次数: 0

摘要

虽然对“品味”的神韵比较的探究地点是语言,但在神秘主义文本中,人们无法将语言从具体化中解脱出来。第三章聚焦于诗歌的感官意象询问这些意象,通常是情色的,是如何被评论者解读的。这一章由“视觉”和“声音”两部分组成,处理诗歌中最突出的两种感官,它们在联觉上起作用,结合了其他感官的活动。在Cántico中更微妙,而在Rāsa中更明显,这两种情况下的感觉交换从来都不是完全直接的。解说员的任务是解释反射和折射、声音和和谐的图像,这些图像同时代表上帝的缺席和存在。读者被邀请去理解感官的,具体化的,和精神的维度不是分开的,而是作为参与自己的条件在品尝上帝的经验。
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Sensorial Theopoetics
While the site of inquiry for a theopoetic comparison of “savoring” is language, in mystical texts one cannot extricate language from embodiment. Chapter 3 brings into focus the sensorial imagery of the poetry asking how these images, often erotic, are interpreted by the commentators. This chapter is composed of two sections, “Sight” and “Sound,” dealing with the two most prominent senses in the poems, which function synesthetically—incorporating the activity of the other senses. Being more subtle in the Cántico, and more obvious in Rāsa Līlā, the sensorial exchange in both cases is never completely direct. The commentators are tasked with explaining images of reflection and refraction, sounds and harmony, that represent the simultaneous absence and presence of God. Readers are invited to understand the sensorial, embodied, and spiritual dimensions not as separate, but as participating on their own terms in the experience of savoring God.
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Absent and Present Secretly Together Sensorial Theopoetics Savoring Theopoetics
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