tag:blogger.com,1999:blog-17011369.post5006156808769925009..comments2024-03-29T08:17:21.877+02:00Comments on Kemppinen: Runous ei tuleJukka Kemppinenhttp://www.blogger.com/profile/06466755501216716028noreply@blogger.comBlogger9125tag:blogger.com,1999:blog-17011369.post-50451254226993386052015-07-05T10:14:53.198+03:002015-07-05T10:14:53.198+03:00Kavafikselta Coetzee on siis saanut nimen romaanil...Kavafikselta Coetzee on siis saanut nimen romaanilleen Barbaarit tulevat, Waiting for the Barbarians. Sieltä englanninnosten loppupuolelta runo löytyy kokonaisuudessaan, useina versioina, K:n itsensäkin kääntämänä. Hyviä runoja hänellä. Oli usein Nobel-ehdokkaana. EGAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-59816110759657737812015-07-05T09:27:20.647+03:002015-07-05T09:27:20.647+03:00Because the "right No" would haunt me fo...Because the "right No" would haunt me forever, and even the wrong Yes might open unseen doors...<br /><br />For some people the day comes<br />when they have to declare the great Yes<br />or the great No. It's clear at once who has the Yes<br />ready within him; and saying it<br /><br />he goes from honor to honor, strong in his conviction. <br />He who refuses does not repent. Asked again, <br />he'd still say no. Yet that no--the right no--<br />drags him down all his life. <br /><br />Mutta nyt ei taida kukaan sanoa kumpi on oikein ja kumpi on väärin. Kyllä vai ei?Jarihttps://www.blogger.com/profile/12577113290358369582noreply@blogger.comtag:blogger.com,1999:blog-17011369.post-43062773366977651922015-07-05T05:27:12.645+03:002015-07-05T05:27:12.645+03:00Che fece...il gran rifiutoThe CanonFor some people...Che fece...il gran rifiutoThe CanonFor some people the day comes<br />when they have to declare the great Yes<br />or the great No. It’s clear at once who has the Yes<br />ready within him; and saying it,<br /> <br />he goes forward in honor and self-assurance.<br />He who refuses does not repent. Asked again,<br />he would still say no. Yet that no—the right no—<br />undermines him all his life. Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-78350266561703773962015-07-05T00:06:50.962+03:002015-07-05T00:06:50.962+03:00Niin. Joitain vuosia ennenkuin Kavafis kirjoitti k...Niin. Joitain vuosia ennenkuin Kavafis kirjoitti kyseisen runonsa, Kreikka oli joutunut vararikkoon, ja Euroopan maat lainasivat Kreikalle, jotta se voisi maksaa velkojilleen.Antti Räsänenhttps://www.blogger.com/profile/08051642903952758240noreply@blogger.comtag:blogger.com,1999:blog-17011369.post-40208390189207324762015-07-04T20:48:34.431+03:002015-07-04T20:48:34.431+03:00Kiitos päivän runosta. Onpa ajankohtainen satavuot...Kiitos päivän runosta. Onpa ajankohtainen satavuotias. Kaksi Nobel-runoilijaakin kreikkalaisilla. EGAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-7942618544723881442015-07-04T11:25:59.325+03:002015-07-04T11:25:59.325+03:00Hieman tynkä.Hieman tynkä.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-8997728677720806122015-07-04T11:12:48.185+03:002015-07-04T11:12:48.185+03:00Tuo runo on liian osuva ollakseen totta. Vaatikaam...Tuo runo on liian osuva ollakseen totta. Vaatikaamme siis lähteet. Varsinkin kun ainakaan minulle ei varmistu, että osat ovat samasta runosta. <br />Esitetyssä muodossa saimme mahtavan osoituksen ja esimerkin "Vaikuttamisen taidosta" jtapioAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-90505127145315318902015-07-04T10:03:34.737+03:002015-07-04T10:03:34.737+03:00IMF, Euroopan Komissio, Saksan, Ranskan pankit?IMF, Euroopan Komissio, Saksan, Ranskan pankit?Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-17011369.post-85776944048328056852015-07-04T09:08:38.435+03:002015-07-04T09:08:38.435+03:00Tämähän oli tavattoman hyvä runo.
Barbaarilla, al...Tämähän oli tavattoman hyvä runo.<br /><br />Barbaarilla, alun perin kreikankieltä taitamattomalla, eli nykyään ulkopuolisella, sivistymättömällä moukalla, viitattaneen tässä yhteydessä "kansaan". Runo ei kerro, mikä alin perin teki kansasta sen ulkopuolisen, sen "kreikankieltä" taitamattoman? Aiemminhan nämä nykyajan "barbaarit" olivat osa samaa kansaa. Mikä synnytti barbaarin?<br /><br /><a href="http://www.lacan.com/zizparallax.htm" rel="nofollow">Zizek</a> antaa minusta aiheesta suuntaviivoja:<br /><br /><i>Recall Claude Levi-Strauss's exemplary analysis, from his Structural Anthropology, of the spatial disposition of buildings in the Winnebago, one of the Great Lake tribes, might be of some help here. The tribe is divided into two sub-groups ("moieties"), "those who are from above" and "those who are from below"; when we ask an individual to draw on a piece of paper, or on sand, the ground-plan of his/her village (the spatial disposition of cottages), we obtain two quite different answers, depending on his/her belonging to one or the other sub-group. Both perceive the village as a circle; but for one sub-group, there is within this circle another circle of central houses, so that we have two concentric circles, while for the other sub-group, the circle is split into two by a clear dividing line. In other words, a member of the first sub-group (let us call it "conservative-corporatist") perceives the ground-plan of the village as a ring of houses more or less symmetrically disposed around the central temple, whereas a member of the second ("revolutionary-antagonistic") sub-group perceives his/her village as two distinct heaps of houses separated by an invisible frontier... 20 The point Levi-Strauss wants to make is that this example should in no way entice us into cultural relativism, according to which the perception of social space depends on the observer's group-belonging: the very splitting into the two "relative" perceptions implies a hidden reference to a constant - not the objective, "actual" disposition of buildings but a traumatic kernel, a fundamental antagonism the inhabitants of the village were unable to symbolize, to account for, to "internalize", to come to terms with, an imbalance in social relations that prevented the community from stabilizing itself into a harmonious whole. The two perceptions of the ground-plan are simply two mutually exclusive endeavors to cope with this traumatic antagonism, to heal its wound via the imposition of a balanced symbolic structure. It is here that one can see it what precise sense the Real intervenes through anamorphosis. We have first the "actual," "objective," arrangement of the houses, and then its two different symbolizations which both distort in an anamorphic way the actual arrangement. However, the "real" is here not the actual arrangement, but the traumatic core of some social antagonism which distorts the tribe members' view of the actual arrangement of the houses in their village.</i>AKnoreply@blogger.com