Tennysons "The Lady of Shalott" and Her Nameless Desire for the Veiled Unveiling

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GRIN Verlag, 2007 - 68 pages
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Scholary Paper aus dem Jahr 2002 im Fachbereich Anglistik - Literatur, einseitig bedruckt, Note: 2,0, Humboldt-Universit t zu Berlin, 32 Eintragungen im Literaturverzeichnis, Sprache: Englisch, Abstract: Once upon a time Umbert Eco quoted Tennyson's continental contemporary Mallarm who wrote about avoiding a single absolute word sense concerning the typo-logographic space and epistemic-symbolic landscape: "Einen Gegenstand benennen bedeutet, die drei Viertel des Genusses am Gedicht zu unterdr cken, welche aus dem Gl ck bestehen, nach und nach zu entschl sseln, es hervorzubringen [...] dies ist der Traum [...] Es mu vermieden werden, da ein einziger Sinn sich aufdr ngt: der leere Raum um das Wort herum, (...), die r umliche Komposition des Textes tragen dazu bei, dem Wort eine Aura des Unbestimmten zu verleihen und es auf tausend verschiedene Dinge hindeuten zu lassen." (Eco 1989, 121f.) Various literary critics describe a rather psychological dilemma within Tennyson's work in general which seems important for the understanding of The Lady of Shalott which in my opinion is not theme of this work. Once with-in the discourse of art and mythopoetics this dilemma resembles Tennyson's struggle for both artistic strategy as well as rhetorical and logical validity (Alaya 1970, 289.) Another remark refers to Tennyson's "difficulty in leaving the world and passing into a Nameless, shadow-less realm" which insert the reader into autopoietic ordering spaces between images and words." (Colley 1985, 370 and 377.) An expression of this dilemma we find in Tennyson's The Lady of Shalott with the metaphorical presence in absence of sword and primarily window which will be discussed later on. But the expressive representing or non-symbolic Nameless cannot exist if the symbolic is the only associative between the imaginary and the real which is the other side of the symbolic per se.
 

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Contents

Entrance and Tennysons dilemma
3
The sin of magic and Marys desire
13
Exit and junctions
23
Copyright

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Page 17 - For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
Page 21 - And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years...
Page 17 - He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
Page 15 - But their minds were blinded ; for until this day remaineth the same veil untaken away in the reading of the Old Testament, which veil is done away in Christ...
Page 3 - However, I doubt he will not come [to see me]; he often skips me, in these brief visits to town; skips everybody, indeed; being a man solitary and sad, as certain men are, dwelling in an element of gloom, carrying a bit of Chaos about him, in short, which he is manufacturing into Cosmos.
Page 24 - Unbound associates the worlds of creation and death in the same inner area, where Zoroaster meets his image in a garden. Just as the sun is the means but not a tolerable object of sight, so the attempt to turn around and see the source of one's vision may be destructive, as the Lady of Shalott found when she turned away from the mirror. Thus the world of the deep interior in Romantic poetry is morally ambivalent, retaining some of the demonic qualities that the corresponding preRomantic lowest level...
Page 9 - Die Bewegung des Bezeichnens fügt etwas hinzu, so daß immer ein Mehr vorhanden ist; diese Zutat aber bleibt flottierend, weil sie die Funktion der Stellvertretung, der Supplementierung eines Mangels auf seiten des Signifikats erfüllt.
Page 14 - He that believeth in Me hath eternal life (John vi. 47). Jesus cried, saying, If any one thirst let him come unto Me and drink; he that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water (John vii.
Page 9 - Phänomenologie' drückt eine Maxime aus, die also formuliert werden kann: 'zu den Sachen selbst!

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