{"title":"布莱克,卢克莱修,和预言:洛斯之书","authors":"A. Lincoln","doi":"10.47761/biq.329","DOIUrl":null,"url":null,"abstract":"In recent years historians of the Renaissance and Enlightenment have paid increasing attention to the influence of Epicureanism upon European thought. As a result, Lucretius, the Roman who expounded Epicurean philosophy in his epic poem De rerum natura, has come to assume a foundational role in accounts of the development of modern science and philosophy. This change has been reflected within the world of Blake criticism, where, as scholars have become more interested in Blake’s complex response to materialism, so the presence of Lucretius, as both a focus for Blake’s hostility and as a shaping influence on his mythology, has become a subject of detailed scholarly investigation. We now have two studies specifically devoted to Blake and Lucretius. Stephanie Codsi has considered how Blake’s hostility to Epicurean Deism could help to explain his depiction of absent fathers in Songs of Innocence and of Experience. Joshua Schouten de Jel, in a book-length study, develops a comprehensive account of the sources from which Blake could have learned about Lucretius and a detailed view of particular areas of his response (focused upon figures that he associated with Epicurean atheism, Francis Bacon and Isaac Newton, and on specific areas of thought, including epistemology and cosmology). Since these studies have shed much light on this area, I need to explain why we need another discussion of Blake and Lucretius. In focusing upon the grounds of Blake’s hostility it is easy to overlook or underestimate the ambivalence that haunts his understanding of error and of prophecy. In this essay I shall argue that Blake saw in Lucretius not only a materialistic cosmology that he felt compelled to attack, but also a form of prophecy that represented an alluring alternative to his own prophetic mission, one whose malign influence could embroil those who tried to contain or oppose it—including John Milton. The work that deals with this issue most directly is Blake’s creation myth, The Book of Los—a work that seems to be nobody’s favorite, and that can appear frustratingly obscure.","PeriodicalId":39620,"journal":{"name":"Blake - An Illustrated Quarterly","volume":"31 1","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2023-01-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Blake, Lucretius, and Prophecy: The Book of Los\",\"authors\":\"A. 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Stephanie Codsi has considered how Blake’s hostility to Epicurean Deism could help to explain his depiction of absent fathers in Songs of Innocence and of Experience. Joshua Schouten de Jel, in a book-length study, develops a comprehensive account of the sources from which Blake could have learned about Lucretius and a detailed view of particular areas of his response (focused upon figures that he associated with Epicurean atheism, Francis Bacon and Isaac Newton, and on specific areas of thought, including epistemology and cosmology). Since these studies have shed much light on this area, I need to explain why we need another discussion of Blake and Lucretius. In focusing upon the grounds of Blake’s hostility it is easy to overlook or underestimate the ambivalence that haunts his understanding of error and of prophecy. In this essay I shall argue that Blake saw in Lucretius not only a materialistic cosmology that he felt compelled to attack, but also a form of prophecy that represented an alluring alternative to his own prophetic mission, one whose malign influence could embroil those who tried to contain or oppose it—including John Milton. 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引用次数: 0
摘要
近年来,研究文艺复兴和启蒙运动的历史学家越来越关注伊壁鸠鲁主义对欧洲思想的影响。因此,在史诗《自然》(De rerum natura)中阐述伊壁鸠鲁哲学的罗马人卢克莱修(Lucretius),在现代科学和哲学的发展中,逐渐扮演了一个基础性的角色。这种变化反映在布莱克批评的世界里,随着学者们对布莱克对唯物主义的复杂反应越来越感兴趣,卢克莱修的存在,既是布莱克敌意的焦点,也是对他的神话的塑造影响,已经成为详细学术研究的主题。我们现在有两个专门研究布莱克和卢克莱修的研究。斯蒂芬妮·科德西认为布莱克对伊壁鸠鲁自然神论的敌意可以帮助解释他在《纯真之歌》和《经验之歌》中对缺席父亲的描述。约书亚·舒滕·德·耶尔(Joshua Schouten de Jel)在一本书长度的研究中,对布莱克可以从中了解卢克莱修的来源进行了全面的描述,并对他的回应的特定领域进行了详细的观察(重点关注他与伊壁鸠鲁无神论、弗朗西斯·培根和艾萨克·牛顿有关的人物,以及包括认识论和宇宙论在内的特定思想领域)。由于这些研究对这一领域有很大的启发,我需要解释为什么我们需要再次讨论布莱克和卢克莱修。在关注布莱克敌意的原因时,很容易忽视或低估了困扰他对错误和预言理解的矛盾心理。在这篇文章中,我将论证布莱克在卢克莱修身上不仅看到了一种他觉得有必要攻击的唯物主义宇宙论,而且还看到了一种预言的形式,这种预言代表了他自己的预言使命的一种诱人的替代,这种预言的恶意影响可能会卷入那些试图遏制或反对它的人——包括约翰·弥尔顿。最直接地处理这个问题的作品是布莱克的创造神话,《迷失之书》——一部似乎没有人喜欢的作品,它看起来令人沮丧地晦涩难懂。
In recent years historians of the Renaissance and Enlightenment have paid increasing attention to the influence of Epicureanism upon European thought. As a result, Lucretius, the Roman who expounded Epicurean philosophy in his epic poem De rerum natura, has come to assume a foundational role in accounts of the development of modern science and philosophy. This change has been reflected within the world of Blake criticism, where, as scholars have become more interested in Blake’s complex response to materialism, so the presence of Lucretius, as both a focus for Blake’s hostility and as a shaping influence on his mythology, has become a subject of detailed scholarly investigation. We now have two studies specifically devoted to Blake and Lucretius. Stephanie Codsi has considered how Blake’s hostility to Epicurean Deism could help to explain his depiction of absent fathers in Songs of Innocence and of Experience. Joshua Schouten de Jel, in a book-length study, develops a comprehensive account of the sources from which Blake could have learned about Lucretius and a detailed view of particular areas of his response (focused upon figures that he associated with Epicurean atheism, Francis Bacon and Isaac Newton, and on specific areas of thought, including epistemology and cosmology). Since these studies have shed much light on this area, I need to explain why we need another discussion of Blake and Lucretius. In focusing upon the grounds of Blake’s hostility it is easy to overlook or underestimate the ambivalence that haunts his understanding of error and of prophecy. In this essay I shall argue that Blake saw in Lucretius not only a materialistic cosmology that he felt compelled to attack, but also a form of prophecy that represented an alluring alternative to his own prophetic mission, one whose malign influence could embroil those who tried to contain or oppose it—including John Milton. The work that deals with this issue most directly is Blake’s creation myth, The Book of Los—a work that seems to be nobody’s favorite, and that can appear frustratingly obscure.
期刊介绍:
Blake/An Illustrated Quarterly was born as the Blake Newsletter on a mimeograph machine at the University of California, Berkeley in 1967. Edited by Morton D. Paley, the first issue ran to nine pages, was available for a yearly subscription rate of two dollars for four issues, and included the fateful words, "As far as editorial policy is concerned, I think the Newsletter should be just that—not an incipient journal." The production office of the Newsletter relocated to the University of New Mexico when Morris Eaves became co-editor in 1970, and then moved with him in 1986 to its present home at the University of Rochester.