Tagore reaches his lord through his songs which uplift him above the meanness end of life. Music ennobles him to a level of friendship with the Creator. Tagore＇s poems are suffused with wonder at the melodies spun by...Tagore reaches his lord through his songs which uplift him above the meanness end of life. Music ennobles him to a level of friendship with the Creator. Tagore＇s poems are suffused with wonder at the melodies spun by the lord. These entrance the entire universe. The poet wants to sign the same way but cannot. He has been made captive in the meshes of his music. The objective of the present study is to show how Tagore unites with God through songs. Methodology adopted in this study is the dynamic analysis of the poems. The intrinsic idea is the recurrent theme in his songs using me as an offering of worship O Lord, even if thou inflict pain on me in the process. Numerous bereavements in his life, from early youth to old age, agonized him throughout. But the more he suffered, the stronger grew his faith so he could write this song. The refrain, re-iterated from the beginning to the end, enhances the musicality. Thus it can be concluded when the poet perceived the world through songs, then he knew the world and he recognized it.展开更多
Women＇s suffering in George Eliot＇s three major novels in part results from, on the one hand their consciousness of their futile struggling for something that is incompatible with the society, and on the other, thei...Women＇s suffering in George Eliot＇s three major novels in part results from, on the one hand their consciousness of their futile struggling for something that is incompatible with the society, and on the other, their eventual renunciation of their original dreams. Generally speaking, no matter what overt images they assume, Madonna or madwoman, no matter which period they are in, no matter how hard they try, suffering more or less characterizes their normal living state and they generally have to face a doomed fate. However, Eliot is by no means a pessimist, and she will never let her heroines subject to their fate passively. In suffering, these heroines still believe in love and humanity. They keep their eyes on the misery of the world with great sympathy. They suffer for themselves, and more for others. Suffering is the source of their strength and their way to save the corrupted souls of their male counterparts. They put themselves on the cross of suffering, and in this process they eventually are elevated as Christ figures. Suffering, as Eliot has wished, serves as a baptism, a regeneration, and the initiation into a new state for the sufferers and also a salvation to the world.展开更多
These reflections address the disturbing phenomenon of ＂not knowing what to say＂ to someone who has experienced the immediacy of a traumatic event and who, nevertheless, seeks a word of consolation from us to ease t...These reflections address the disturbing phenomenon of ＂not knowing what to say＂ to someone who has experienced the immediacy of a traumatic event and who, nevertheless, seeks a word of consolation from us to ease the suffering. The author addresses the inadequacy of consolation as mere verbiage, and then brings to mind an expanded understanding of discourse-as-comportment to offer the possibility of deep consolation for the suffering other in the groundlessness of the tragic situation, which the author calls ＂abysmal consolation＂. In the realization that discourse is also the embodied consolation of being-with the suffering other in a shattered lifeworld, both sufferer and carer of souling are freed up to meet each other in a place that was heretofore presumed to be an alienated and speechless place.展开更多
文摘Tagore reaches his lord through his songs which uplift him above the meanness end of life. Music ennobles him to a level of friendship with the Creator. Tagore＇s poems are suffused with wonder at the melodies spun by the lord. These entrance the entire universe. The poet wants to sign the same way but cannot. He has been made captive in the meshes of his music. The objective of the present study is to show how Tagore unites with God through songs. Methodology adopted in this study is the dynamic analysis of the poems. The intrinsic idea is the recurrent theme in his songs using me as an offering of worship O Lord, even if thou inflict pain on me in the process. Numerous bereavements in his life, from early youth to old age, agonized him throughout. But the more he suffered, the stronger grew his faith so he could write this song. The refrain, re-iterated from the beginning to the end, enhances the musicality. Thus it can be concluded when the poet perceived the world through songs, then he knew the world and he recognized it.
文摘Women＇s suffering in George Eliot＇s three major novels in part results from, on the one hand their consciousness of their futile struggling for something that is incompatible with the society, and on the other, their eventual renunciation of their original dreams. Generally speaking, no matter what overt images they assume, Madonna or madwoman, no matter which period they are in, no matter how hard they try, suffering more or less characterizes their normal living state and they generally have to face a doomed fate. However, Eliot is by no means a pessimist, and she will never let her heroines subject to their fate passively. In suffering, these heroines still believe in love and humanity. They keep their eyes on the misery of the world with great sympathy. They suffer for themselves, and more for others. Suffering is the source of their strength and their way to save the corrupted souls of their male counterparts. They put themselves on the cross of suffering, and in this process they eventually are elevated as Christ figures. Suffering, as Eliot has wished, serves as a baptism, a regeneration, and the initiation into a new state for the sufferers and also a salvation to the world.
文摘These reflections address the disturbing phenomenon of ＂not knowing what to say＂ to someone who has experienced the immediacy of a traumatic event and who, nevertheless, seeks a word of consolation from us to ease the suffering. The author addresses the inadequacy of consolation as mere verbiage, and then brings to mind an expanded understanding of discourse-as-comportment to offer the possibility of deep consolation for the suffering other in the groundlessness of the tragic situation, which the author calls ＂abysmal consolation＂. In the realization that discourse is also the embodied consolation of being-with the suffering other in a shattered lifeworld, both sufferer and carer of souling are freed up to meet each other in a place that was heretofore presumed to be an alienated and speechless place.
