Holderlin.

[Anonymous No.16224479]

Has anyone read him?

[Anonymous No.16224488]

>>16221578
The first.

I'll read those Chesterton recs. Could you explain some of Calasso's ideas, or how he develops Holderlin's? Such as where for Jung it's a psychology, what are the underpinning beliefs of the work, or as they are stated? I haven't heard of Hillman, only read Jung and no some of his immediate students like Franz.

[Anonymous No.16225018]

Read Hyperion a while back, couldn't get a copy of his other works but did find and enjoy Zweig's Hölderlin, Kleist, Nietzsche. This article was also quite informative about the connections between his philosophy and his poetry: https://www.brown.edu/academics/philosophy/sites/brown.edu.academics.philosophy/files/uploads/HolderlinAndNovalis.pdf

[Anonymous No.16225052]

>>16225018
Thanks bunches, anon.

[Anonymous No.16225346]

I've read Hyperion and some of his poems. They're sublimely beautiful.
I've also been planning on reading philosophical fragments, but that's another story.

[Anonymous No.16225378]

I got a pretty nice german edition of hyperion for dirt cheap

[Anonymous No.16225458]

>>16225346
Have your read Heidegger's thoughts on him? Could you see the relation between Holderlin and Sophocles?

[Anonymous No.16225817]

"Bread is a fruit of Earth, yet touched by the blessing of sunlight,
From the thundering god issues the gladness of wine."

This is quite a difficult question. First, one should remember that romanticism, at least partly, is a reaction to the Christian and secular "annihilation of nature". At the same time, the return of wisdom to love through nature is of the Christian ethic, and of its split of mind and being. However, in orientation they are opposed, specifically in the relation to nature as a path - which for the Christian becomes increasingly an absolute and third path. Simplicissimus experiences the end of the world in a wholly other way than Líf and Lífþrasir, returning to demonic forests only when his own Christian world has turned against him, having to increase the force of the moral order in keeping with the birth of pantheistic vices. The Mad Christian in another sense than that of Nietzsche's retelling.

In the realm of perception and orientation the wine of Dionysus returns us to the great order. It is through mystery that one may resolve the impossibility of immediacy. In a sense, we become ahead of time through reflection, we approach the condition of death. The mystery enacts the end of the gigantic forces of law - an apocatastasis acting through that which is proscribed. Against the impossibility of the immediate, the mediation of worlds. We also see this beyond the mysteries, in acts of war: Diomedes, through the smallest cut, returns Aphrodite to the moment of creation, and then with Glaucus in no man's land recalls their ineffable oath to greater laws. This is another relation to death, one in which something greater than reflection takes hold of us. "The immediate, strictly speaking, is impossible for mortals, as for immortals." Only the weight and measure differs.

[Anonymous No.16225821]

>>16225817
"What of the children of God was foretold in the songs of the ancients,
Look, we are it, ourselves; fruit of Hesperia it is!"

Christ is a brother of Dionysus. But what is dangerous in him is that one loses the power of wine. This is where we see the wandering of Christianity, perhaps where it falls short of the greater laws. The end of Holy Night, the reign of daylight priests. Christ is an end of the old gods, but also the very law of mind and nature - the proscription of the order of knowledge. The poet searches for Christ and angers the old gods. The Katechon is opposed to apocatastasis, immediacy is assumed in Christian law; the conflict of worlds ended. Christian Saints now battle in the territory once held by Diomedes, Glaucus, and Aphrodite.

Is Holderlin suggesting a third order of his own? An annihilation of worlds set against the One and the Void? Christianity is of the world of bread, the fruit of the earth. "Yet touched by the blessing of sunlight," and we Hesperides. This is Christianity's utmost violence: the end of time, of law set against rite and mystery. Holy priests of night the last of the godless to recognise that reconciliation with the day, of the flashing light and the subsiding blood of the great storm. The Titans and Cerberus sleep either because of this totality of law or the flood of divine waters.

[Anonymous No.16225897]

>>16225821
This is highly interesting, but what are the Gods of the night? What is it in Greece as it stands in experience?

[Anonymous No.16226210]

>>16224479
Yes but in translation, so no.

[Anonymous No.16226303]

>>16226210
Big brain, big PP.