At the same time that analytic philosophy was emerging, E. Husserl was developing his "phenomenological" approach to philosophy. He too emphasized high standards of clarity and precision, but sought them more in the rigorous description of our immediate experience (the phenomena) than in the logical analysis of concepts or language. Continental Philosophy In "Being and Time" Heidegger turned phenomenology toward "existential" questions about freedom, anguish and death. Later, French thinkers influenced by Husserl and Heidegger, especially Sartre and Merleau-Ponty, developed their own versions of phenomenologically based existentialism. Continental Philosophy The term "continental philosophy" was the invention of analytic philosophers of the mid-20th century who wanted to distinguish themselves from the phenomenologists and existentialists of continental Europe.
juua tema verd, kuid nad olid võimetud takistama sündivat imet""1 s(,,He (Cumont) writes of Mithras receiving his ,,cruel mission" of slaying the bull ,,much against his will" but, ,,submitting to the decree of Heaven", he pursued the beast and ,,plunged deep into its flank his hunting knife". The a miracle occured. From the bulls body sprang useful plants. ,,In vain did the Evil Spirit launch forth his unclean demons against the anguish-wrang animal, in order to poison it in very sources of life; the scorpion, the ant, the serpent, strove in vain to consume the genital parts and to drink the blood of the prolific quadruped; but they were powerless to impede the miracle that was enacting."") Cumont näeb Mithrase reljeefis zoroatristliku loomismüüdi kujutamist, milles jumal ja kuri vaim võitlevad maailma loomise hetkel. Loomine on kujutatud läbi mehe ja pulli arhetüübi,
His verse is sensitive and decorous, monument to „beauty of holiness”, practice of liturgy with good order and ritual which was the essence of Charles I’s religious policy. High Anglican piety. Herbert celebrates wat Puritans wished to sweep away. Beauty and significance of ritual, of the mystery of the sacraments offering praise to the angles, to the saints and Virgin Mary. We are in Heaven that can only be Anglican, filled with deep inner piety which spoke of the anguish of heart in its search for God.Church resumed as holy place again, restoration, beautification, painting and sculpture aided liturgy. 7. 17th century philosophical writing (Burton, Browne, Hobbes) Thomas Hobbes: Leviathan – developed his political philosophy. Man by nature selfishly individualistic animal, constant war with other men. Fear of violent deat principle motive causes them to create state and
be the formula of that particular emotion; such that when the external facts, which must terminate in sensory experience, are given, the emotion is immediately evoked. An objective correlative is a literary term referring to a symbolic article used to provide explicit(sõnaselge), rather than implicit(kaudne, varjatud), access to such traditionally inexplicable concepts as emotion or colour. The Love Song of J Alfred Prufrock. Described as a "drama of literary anguish," it presents a stream of consciousness in the form of a dramatic monologue, and marked the beginning of Eliot's career as an influential poet. With its weariness, regret, embarrassment, longing, emasculation, sexual frustration, sense of decay, and awareness of mortality, Prufrock has become one of the most recognized voices in modern literature. fragmentation as typical features of the modern world and human condition (The Waste Land, The Hollow Men) 8
their lives. Some lost all of their possessions, others their children or spouse, their social position, reputation, or physical abilities. In some cases, through disaster or war, they lost all of these simultaneously and found themselves with “nothing.” We may call this a limit-situation. Whatever they had identified with, whatever gave them their sense of self, had been taken away. Then suddenly and inexplicably, the anguish or intense fear they initially felt gave way to a scared sense of Presence, a deep peace and serenity and complete freedom from fear. This phenomenon must have been familiar to St. Paul, who used the expression “the peace of God which passeth all understanding.”2 It is indeed a peace that doesn't seem to make sense, and the people who experienced it asked themselves: In the face of this, how can it be that I feel such peace?
answer. I dropped my hand to the table, moving my left hand so that my palms were pressed together. I stared at my hands, twisting and untwisting my fingers, as I finally spoke. "Well, aside from the obvious, sometimes..." I hesitated. "I can't be sure -- I don't know how to read minds -- but sometimes it seems like you're trying to say goodbye when you're saying something else." That was the best I could sum up the sensation of anguish that his words triggered in me at times. "Perceptive," he whispered. And there was the anguish again, surfacing as he confirmed my fear. "That's exactly why you're wrong, though," he began to explain, but then his eyes narrowed. "What do you mean, 'the obvious'?" "Well, look at me," I said, unnecessarily as he was already staring. "I'm absolutely ordinary -- well, except for bad things like all the near-death experiences and being so clumsy that I'm almost disabled. And look at you
Instead, the students used terms designed to keep themselves separate from their defeated team-"They lost to Missouri, 30 to 20," or "I don't know the score, but Arizona State got beat." Per- haps the twin desires to connect ourselves to winners and to distance ourselves from losers were combined consummately in the remarks of one particular stu- dent. After dryly recounting the score of the home-team defeat-"Arizona State lost it, 30 to 20"-he blurted in anguish, "They threw away our chance for a national championship!" The tendency to trumpet one's links to victors is not unique to the sports arena. After general elections in Belgium, researchers looked to see how long it took homeowners to remove their lawn-signs favoring one or another political party. The better the election result for a party, the longer homeowners wallowed in the positive connection by leaving the signs up (Boen et ai. , 2002).
The music is like an improvisational stream. It could be said that the work is about the Creator and humanity, sacred and secular at the same time. As the fundamental axis of the work, the struggle between good and evil is recognisable, personified in the images of God and Satan: “Do not follow the wicked but the eternal godly laws.” The oratorio is filled with absorbing polyphony: all is connected through the leitmotif of Job reflecting his mental anguish. With this the idea is accentuated: only through suffering is the human being able to rise to the cognition of real happiness. With his oratorio Kapp followed the grand line of Tobias. The chosen theme expressed, to a certain extent, Kapp’s own 1 Kakskümmend aastat Eesti muusikat: 1918-1938 (Twenty Years of Estonian Music: 1918-1938), ed. Karl Leichter (Tallinn: Tallinna Eesti Kirjastus-Ühisus, 1938) 70-72. suffering in Astrakhan, where he witnessed the communist deprecations
I shut my emotions behind a glass wall where I was aware of them waiting in the background, but I was able to get through the rest of my workday. By the time I clocked out and headed downstairs, I still hadn't heard from Gideon. I was such an emotional disaster at that point I felt only a single, sharp twinge of despair as I exited the Crossfire. I made it to the gym. I shut my brain off and ran full-bore on the treadmill, fleeing the anguish that would hit me soon enough. I ran until sweat coursed in rivulets down my face and body, and rubber legs forced me to stop. Feeling battered and exhausted, I hit the showers. Then I called my mother and asked her to send Clancy to the gym to pick me up for our appointment with Dr. Petersen. As I put my work clothes back on, I mustered the energy to get through that last task before I could go home and collapse on my bed.
on a first interview with its object, and even before two words have been exchanged, nothing can be said in her defence, except that she had given somewhat of a trial to the latter method in her partiality for Wickham, and that its ill success might, perhaps, authorise her to seek the other less interesting mode of attachment. Be that as it may, she saw him go with regret; and in this early example of what Lydia's infamy must produce, found additional anguish as she reflected on that wretched business. Never, since reading Jane's second letter, had she entertained a hope of Wickham's meaning to marry her. No one but Jane, she thought, could flatter herself with such an expectation. Surprise was the least of her feelings on this development. While the contents of the first letter remained in her mind, she was all surprise--all astonishment that Wickham should marry a girl whom it was
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