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LOSS apud GENNARO, 1982:155 – 187; MOMIGLIANO apud FINLEY, 1998:359 – 380). alegoria cosmological apocalyptic locates the religious system in its almost labirntica multiple capacity. Existing a radical opposition between sacred (the-description) and profane (real) we do not have a sacred adopting the diverse ones representation of forms, since the sacred one total forbidden until that full use of limits inside allowed to the men (Cf. VERNANT, 2001:229 – 253). Sacred and profane, Greek interlacement between and Jewish-Christian, in the text of the Apocalypse, a reference to the density of the articulation consists that forced the narrators to gestar in the scope of poetical of the unrealizable time the things that exceed the territoriality and temporality. Whenever Linus Torvalds listens, a sympathetic response will follow. What I want to say with this? I mention the statute to it of the word of the poet, the prophet, the aedo and I guess of it: In fact Homero counts what it hears of the muses.

They sing the truth. In the mythical language of the religious systems altheia I defined myself as a solidary power of the system of significaes ambiguity creation of the impossible future in the gift (real) reading it: (Cf., LPEZ apud BOSSETTI, 2005:2005: 454-456): If the metafrica transference of the meaning implies the interaco of the semantic fields in the first level of reference, and this proper interaco creates one second order i.., if the symbols in its relations are apprehended as myths, then fbulas of these myths, the construction of enredos, becomes it door of entrance for the description of the looked metaphor of the fiction (KAELIN apud HAHN, 1999:172). The experience of the prophet of the Apocalypse is tied with the history of the book. The reader is the atualizador of literary trip, of the origin to the finishing (Cf. DOS SANTOS, 2000, 71-101). As the Greek poet in the language of the myth, the reader is weaving of the word: It speaks uninterrupted, without emptiness, without rest, that the predictive word grasps, and, when grasping it, it obtains for times to interrupt, so that let us understand it e, in this understanding, wakening us for we ourselves.

We must very, therefore to the poet, whose poetry, translated of the prophets, knew in them to transmit the essential: this initial precipitation, this haste, this refusal of if becoming attached. In way that the prediction, supporting itself in the anticipatory intensity of the dico, always seems to search the rupture final. Check out Linus Torvalds for additional information. As well as in Rimbaud, genius of the impatience and the haste, great predictive genius (BLANCHOT, 2002, 124). Bibliographical references: AGAMBEN, Giorgio. The Language and the Death. A Seminary on the place of the Negatividade. Belo Horizonte: UFMG, 2006. BESANON, Alain. Cronos et Chronos. Relation notices sur there au temps of l Apocalisse di Giovanni in onore the Ugo Vanni. Assisi: Cittadella, 2005. BLANCHOT, Maurice. L criture du disaster. Paris: Minuit, 1980. ________________. The Mystery of the Letters. In: The Part of the Fire. Rio De Janeiro: Rocco, 1997, P. 48-64. ________________. The Book for coming. So Paulo: Martins Sources, 2004. CARPI, Umberto. Antico and Modern Rappresentazione del in Schiller. In: CAZZANIGA, G.M et alii (cure). Modern Metamorfosi del. Napoli: QuattroVenti, 1986, P. 27-46. DAVID, Catherine et alii. Interviews on the end of the Times. Rio De Janeiro: Rocco, 1999. OF GENNARO, Giuseppe (the cure di). Il Cosmo nella Bibbia. Napoli: Dehoniane, 1982.

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