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Pound analysis

Friday, 4 June 2021 at 20:47

Ezra Pound on Dr John Dunn. Pound analysis

The following quotations by Ezra Pound were taken from my book Renaissance: Counter-Renaissance.

Why were they included there in the first place?

The answer for me is straightforward.

It is accepted that Ezra Pound was one of the greatest influences on the literature of the English speaking peoples in the twentieth century. He brought his influence to bear both through his own poetry and the mentoring support that he provided to other writers, perhaps most famously to T. S. Eliot.

However, Pound’s prose works were amongst some of the most insightful analyses of twentieth century global geopolitics, cutting to the core of what is the real block to mankind's struggle upward out of ignorance. This would have been reason enough.

Thus the Commedia is, in the literal sense, a description of Dante's vision of a journey through the realms inhabited by the spirits of men after death; in a further sense it is the journey of Dante's intelligence through the states of mind wherein dwell all sorts and conditions of men before death; beyond this, Dante or Dante's intelligence may come to mean ‘Everyman’ or ‘Mankind,’ whereat his journey becomes a symbol of mankind's struggle upward out of ignorance...

Ezra Pound, The Spirit of Romance.

Jehovah is a semitic cuckoo’s egg laid in the European nest. He has no connection with Dante’s god. That later conception of supreme Love and Intelligence is certainly not derived from the Old Testament.

Ezra Pound, Mang Tsze.

...and we have not realised to what an extent a renaissance is a thing made — a thing made by conscious propaganda.

Ezra Pound, The Renaissance.

The Bible was invented as a substitute-priest. The Canonical prohibition against usury disappeared. Polite society did not consider usury as Dante did, that is, damned to the same circle of Hell as the sodomites, both acting against the potential abundance of nature.

Ezra Pound, An Introduction to the Economic Nature of the United States
Quotations taken from John Dunn, Renaissance; Counter-Renaissance, or the revolt against Jehovian terror.

© John Dunn.

Steiner and Gentile synthesised

Thursday, 3 June 2021 at 23:13

Scaligero on Dr John Dunn. Steiner and Gentile synthesised

Massimo Scaligero (pictured) described as dead thought the thinker’s thought reflected back to himself as though it were a thing-in-itself. It only appears to be a stand-alone reality. The truth however is that this reality does not stand apart, it is in unity with the thought that thinks it. Here lies the difficulty. The unity has to be discovered, explained and pointed out. Rudolf Steiner and Giovanni Gentile separately discovered the unity and separatelty, in their own distinct ways did the pointing out. In many respects, Massimo Scaligero's writingis a synthes is of Steinmer's and Gentile's work. I quote from Scaligero's The Logos and the New Mysteries in support of my observation.

Thought or the concept constitutes, above all, a pre-dialectical unity with the object to which it refers. Such unity, however, is not conscious. The spiritual practitioner has the task of realising it. The reality of the physical phenomenon includes, with the same inevitability, its sensory manifesting and its intuitive content. The phenomenon’s greater or lesser capacity of penetration depends on the possibility of being awareof such content.
In my opinion, the awareness to which this quotation refers stems ultimately from an exposure to the works of Steiner and Gentile, or the synthesis that Scaligero made of their ideas.

© John Dunn.

No nature apart

Wednesday, 2 June 2021 at 22:29

Gentile in library on Dr John Dunn. No nature apart

The object nature cannot be separated from the object man. What we find within a supposedly transcendent nature is, in fact, what we have put there.

Nature as object, separated from the subject man, is what Massimo Scaligero described as dead thought, i.e. the thinker’s thought reflected back to himself as though it were a thing-in-itself. The thinker thereby appears to be mere a spectator of the world about him, with no contribution to make to its ongoing existence. His own thought is lost to the world, appearing to originate in the stimulus of something (nature) outside of him.

This aspect of Scaligero’s thought originated in his reading of Giovanni Gentile, as I hope the following passage from Gentile’s The Theory of Mind as Pure Act with show.

…in the whole chain of evolution, however long we imagine it, the first link is always presented as together with all the others even to the last: that is, even to man who is more than nature and therefore, by his intervention alone, destroys the possibility of conceiving nature in itself as an evolution. This amounts to saying that an indispensable condition of understanding nature, as we understand history, in its movement, is that the object be not detached from the subject and posited in itself, independent, in its unattainable transcendence. As transcendent object it can only be effectively posited as object already thought and thereby it is shown to be immanent in the thinking, but considered abstractly in a way which separates it from the thinking itself. And then it is obvious that what we find within the object is what we have put there.
© John Dunn.

Scaligero on free thought

Tuesday, 1 June 2021 at 22:04

Scaligero on Dr John Dunn. I’m still getting to grips with what Massimo Scaligero defined as free thought. Consideration of this passage from The Logos and the New Mysteries will, perhaps, contribute to some level of understanding.

…free thought has its potential moment in the coincidence of the original connectivity with the object’s calculable or logical structure, which is not its reality. Thought loses this moment. It thus loses the possibility of an essential reality, since it believes that the relation pertains to the object or to the phenomenon, and not to its own power of synthesis. Thought fails to see within itself the relation that is immediate to it. It transfers this relation outside of itself. It undoubtedly exists within the object, but it is one with its principle, which we can encounter only within the inner life of thought. (p.39)

Posted by John Dunn.

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