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According to Schiller the naive type is "nature", he "sought only the simple nature and sensation" the sentimental type "leads back to life" by letting nature act in him without any forbidding. Levy-bruhl names this relationship as "participation mystique"
According to Schiller the naive type is "nature", he "sought only the simple nature and sensation" the sentimental type "leads back to life" by letting nature act in him without any forbidding. Levy-bruhl names this relationship as "participation mystique"
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According to Schiller the naive type is "nature", he "sought only the simple nature and sensation" the sentimental type "leads back to life" by letting nature act in him without any forbidding. Levy-bruhl names this relationship as "participation mystique"
Copyright:
Attribution Non-Commercial (BY-NC)
Formati disponibili
Scarica in formato DOC, PDF, TXT o leggi online su Scribd
In his book, "Psychological Types", Carl Gustav Jung,
speaks of his own thoughts on Schiller's ideas regarding the naive and sentimental attitude poets develop in their work. According to Schiller the naive type is "nature", he "sought only the simple nature and sensation and limits himself only to imitation of reality". "The naive poetry its a favor of nature", "The naive poetry is life's child and at the same time it leads back to life". For the naive poet the "common nature" of his element can "become dangerous" because sensitivity clings more or less on the exterior impression and only un-staggered mobility of his productive capacity which is not expected of human nature could prevent matter's blind violence against receptivity". Every time this occurs the poetic feeling will transform into common feeling, "The naive genius lets nature unrestricted unto himself". What can be clearly seen from these definitions is the naives type's dependence towards the object. His relationship with the object of his attention has a mandatory status, meaning he introjects with the object, unconsciously identifying himself with it. Levy-Bruhl names this relationship as "participation mystique". Identity finds itself between the object and an unconscious content. It can also be stated that: identity forms itself from the projection of an analog unconscious association within the object, such an identity will always have a compelling character because it involves a certain amount of libido, as with any quantity of libido it has its effects on the unconscious, it has in common with the conscious its compelling character, meaning it is not available to consciousness. The individual with a naive attitude is largely influenced by the object, it acts autonomously in him, it flourishes in him, meaning the naive type merges with the object, therefore he "borrows" the expressions of the object which then he represents, but not actively or intentionally, but through himself. In other words the naive person is nature, nature creates in him the product of his work, he lets nature act in him without any forbiddance. The primate returns to the object, in this respect the naive attitude is an extravert one. Regarding the sentimental attitude of poets, Jung though that " He reflects on the impressions objects have on him, and the emotion that engulf himself and engulfs others is the result of this reflection". In this matter the object is reported to the idea and only through this relationship his poetic force exists. Sentimentality has a constant link with two representations and sensations in conflict, with reality as he's limit, and his ideas as an infinite, and this mixed feeling will always attest this "double source". Sentimental poetry is the birthplace of abstraction. Due to the endeavor of removing from human nature all of its barriers, the sentimental genius is exposed to the threat of negating the human nature as a whole and not only ascend, which he can and should do, above any determined and limited realities, until the absolute possibility, in other words to idealize, even extending beyond possibility. "The sentimental genius departs from reality so he can ascent to a new level, the level of ideas, and to dominate matter in free and spontaneous activity" Its easy to observe that unlike the naive attitude, sentimental people are characterized by a reflexive and abstract attitude, he reflects due to the object retracting himself from it. He is separated from the object prior to beginning producing his work, is not the object that works within him but him alone working. But he doesn't work in himself but beyond the object, he is different from the object not identical to it, searching to stabilize his relationship with it, trying to "dominate his matter". This separation from the object creates the impression of duality as underlined by Schiller because the fact that sentimental people draw their substance from two sources, the object, respectively the perception of it, and from himself. For him the exterior impression of the object is not an unconditioned "what" but a material that is treated according to its own content. Thus he finds himself above the object, still maintaining a relationship with it, but not one of receptivity, because he bestows on the object its value and quality arbitrarily. Thus his attitude in an introvert one.
Stages of Higher Knowledge: The Authorized New Translation from the Original German Formerly Translated by the Title 'Gates of Knowledge' A supplement to 'Knowledge of Higher Worlds'