And yet, before we can profitably integrate the Bonnefoyian image of the salamander into reflection of its potential as event, we must constitute some of the bases allowing us to identify the very notion of 'event' per se.
Closer examination indicates, however, that the term is laden with such inextricable definitional complexities that it is virtually impossible to characterize in an accurate and uncontroversial manner. More usefully, perhaps, for the current analysis, other less radical positions exist, with a number of philosophers conceding the ontological and metaphysical reality of events by postulating what amounts to rather technical descriptions of the notion of event. This distinction is effectively drawn by P. In part, the blurring of distinctions takes place at the level of language, in the ordinary way we talk about things and locate time-bounded occurrences.
Our common use of language indicates that in French, as in English, the event, in happening, takes place; it metaphorically occupies space. Indeed, it has been argued by a number of critics that the entire trajectory described by the cycle of poems in Douve indicates that place is the objective toward which the whole collection tends In terms of the applications of phenomenological notions to the Bonnefoyian texts under consideration, I would argue that there can hardly be any doubt but that the salamander episode —particularly as it occurs in the essay—can, and indeed must be read from the phenomenological perspective of disclosure, of the unveiling that reveals to the observing consciousness the inherent nature of things as they are themselves.
Finally, it must be noted that the above theoretical reflections on the notion of event post-date by a significant margin the two Bonnefoyian texts under consideration and thus can have had no impact upon their genesis. Nevertheless, they enter into such immediate resonance with the salamander texts that they cannot but provide us with a highly useful theoretical framework for interpreting the multiple occurrences of the salamander image in poetry and essay.
Naturally, the fact that such connections exist between events actually experienced by authors and the subsequent appearance of these events in writing is banal and commonplace, and has traditionally been the object of much critical attention. Along these lines, a number of Bonnefoy's most careful readers have pointed to the fact that even the most apparently obscure elements of Bonnefoy's poetry are consistently anchored in the personal existence of the poet:.
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This, in turn, taking into consideration Davidson's linking of mental and physical events, tends to confirm the hypothesis that it can be equated to event. Our second step is thus to examine how this reality might gain entry into the texts. A number of thinkers have suggested that narration, taken in its most general sense of the mental mechanism used to apprehend an observed incident, is the only means for individuals to make sense of the things that happen to them.
Thus the poetic instances, at least, of the salamander episode can be read as being predicated on a prior narration, insofar as the latter is itself defined as the mental apprehension and structuring of a real or virtual episode. We saw earlier that from a philosophical perspective, events cannot logically be defined both as identical only to themselves and as recurring. I will argue that the high level of similitude between the salamander episodes described in both poetry and essay speaks for the fact that both forms of writing draw upon the same substratum for their inspiration, and are expressions of a singular occurrence in the poet's existence.
Arguably, however, it also exists in the semantic parallels between the two texts and in the function of the image within the economy of each text. In addition, it is also useful to remember Badiou's suggestion that event can only be attested retroactively. This is certainly the case for Bonnefoy's readers, for indeed, it is reading the essay, with its explicit evocation of presence that conditions our reading of the poetry.
Following Badiou's retro-action, we will therefore define the relationship between poetry and essay by reading backward in time, from the essay back to the poems:. Et j'imaginerai, ou me rappellerai—on verra [ Finally, a third possibility is available to the observer, and that is the stated central object of Bonnefoy's poetic enterprise:.
Indeed, the construction of the episode fits seamlessly into the paradigms that structure the various definitions of event we have seen. In the first poem of the Salamander cycle, we read:. Une salamandre fuit sur le mur. Condensing a number of the themes broached in the previous poems, it projects them explicitly into the allegorical dimension suggested by mythological qualities associated with the image of the salamander itself.
To return momentarily to elementary definitions, at its most basic instance, an event is defined as something that happens or is thought of as happening. That which is real is thus put on same plane of existence as that which is created virtually through the imagination, thus suggesting that the external reality of the event is absorbed into the inner experience of the event as experienced by the consciousness. We have seen in the essay, that the salamander becomes indissociable from a unified whole that Bonnefoy describes as an epiphenomenological experience of presence.
This process of metamorphosis, of becoming an increasingly abstract figure is, I would argue, the defining characteristic of the salamander image, and is at work from the very beginning of the salamander poem cycle all the way through to the essay. Pascal Cavin.
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We gave them free field to shape the art space and hold the discourse they need to express in order to tell police violence and condemn it. It is with the audio tool, both live and recorded, a panel discussions and a convivial moment around a meal of support that they chose to animate this day …. Heures d'ouverture: samedi 12 mai: 14h — 18h vendredi 18 mai: 16h — 19h samedi 19 mai: 14h — 18h vendredi 25 mai: 16h — 19h samedi 26 mai: 14h — 18h. All is waiting to be seen, but not silently.
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Things are getting mellow, and not stiff. Beings in metamorphosis, yet the gaze knows that it knows them. And words, and sounds, and geometry are not to be found where we last left them.
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