شاعر فلسفي

الشاعر الفلسفي^[1] هو كاتب شاعر يستخدم صور البلاغة الشعرية لاستكشاف موضوعات مشتركة في مجال الفلسفة خاصة تلك التي تدور حول اللغة: على سبيل المثال، فلسفة اللغة وعلم العلامات وعلم الظواهر وعلم التأويل والنظرية الأدبية والتحليل النفسي والنظرية النقدية.^[2] الشعراء الفلسفيون مثل المتصوفين يرتكزون من خلال المثل الأعلى ، على الشكل الواضح للموضوع من خلال وضع رموزه وصفاته جنبًا إلى جنب.^[3]^[4]^[5] إنهم يعتمدون على الحدس وتوافق الذوات بين حواسهم لتصوير الواقع.^[6]^[5] تتناول كتاباتهم الحقيقة من خلال الحقيقة والمجاز (أي الاستعارة ) في الأسئلة المتعلقة بمعنى الحياة وعلم الوجود ونظرية المعرفة وفسفة الجمال أو وجود الله.^[7]

المراجع[عدل]

^ مجدي وهبة؛ كامل المهندس (1984)، معجم المصطلحات العربية في اللغة والأدب (ط. 2)، بيروت: مكتبة لبنان ناشرون، ص. 214، OCLC:14998502، QID:Q114811596
^ DICKINSON، COLBY (2012). "The Poetic Atheology of Giorgio Agamben: Defining the Scission Between Poetry and Philosophy". Mosaic: An Interdisciplinary Critical Journal. ج. 45 ع. 1: 203–217. JSTOR:44029793. مؤرشف من الأصل في 2023-04-07. اطلع عليه بتاريخ 2022-01-23. [T]he philosophical experience of language that seeks to understand the origins of language itself, and which proceeds from the opposite direction, provides a fitting complement to the poetic experience.
^ Zink، Sidney (1945). "Poetry and Truth". The Philosophical Review. ج. 54 ع. 2: 132–154. DOI:10.2307/2181532. JSTOR:2181532. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. Poetry, more specifically metaphor, discloses that it is possible to apply symbols to an object...as a predication or qualification of a particular object. ... to penetrate more and more deeply into its qualitative nature—to enrich contemplation. ... to juxtapose [objects]...to evoke the quality which they share. ... [T]he poem [is] an individual object of contemplation, not a set of general propositions claiming truth...[but] qualities which constitute and organize.
^ Perricone، Christopher (1994). "Poetic Philosophy: The Santayana-Eliot Connection". Transactions of the Charles S. Peirce Society. ج. 30 ع. 3: 637–665. JSTOR:40320489. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. [L]ike poetry, philosophy, too, must idealize, but it cannot idealize itself out of this world and remain philosophy; it is the poetic, the word, the bodily word which helps to maintain philosophy's human scale[.]
^ ^ا ^ب Cioran، E. M. (1956). The Temptation To Exist. ترجمة: Howard، Richard. Arcade Publishing. ص. 146, 152. ISBN:978-1-61145-738-4. [As opposed to poets and novelists,] the mystic, if he describes his inner torments, focuses his expectation on an object within which he manages to anchor himself. ... [the mystic] tends much more toward sensation than the poet, for it is by sensation that he verges upon God.
^ PERRICONE، CHRISTOPHER (1996). "Poetic Philosophy: The Bergson-Whitman Connection". The Journal of Speculative Philosophy. ج. 10 ع. 1: 41–61. JSTOR:25670170. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. Recall for Bergson that the intellect can deal only with the immobile, and its knowledge is incomplete. Intuition, however, grows out of instinct and sympathy, and the reason intuition is a knowledge that is absolute and complete is that it is a knowledge through and of the body[.]
^ Zink، Sidney (1945). "Poetry and Truth". The Philosophical Review. ج. 54 ع. 2: 132–154. DOI:10.2307/2181532. JSTOR:2181532. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. The categories of truth and existence are irrelevant to poetry. ... The poem does, nevertheless, contain certain features essential to truth ... [T]he poem can be described as true only metaphorically[.]

[1] مجدي وهبة؛ كامل المهندس (1984)، معجم المصطلحات العربية في اللغة والأدب (ط. 2)، بيروت: مكتبة لبنان ناشرون، ص. 214، OCLC:14998502، QID:Q114811596

[2] DICKINSON، COLBY (2012). "The Poetic Atheology of Giorgio Agamben: Defining the Scission Between Poetry and Philosophy". Mosaic: An Interdisciplinary Critical Journal. ج. 45 ع. 1: 203–217. JSTOR:44029793. مؤرشف من الأصل في 2023-04-07. اطلع عليه بتاريخ 2022-01-23. [T]he philosophical experience of language that seeks to understand the origins of language itself, and which proceeds from the opposite direction, provides a fitting complement to the poetic experience.

[3] Zink، Sidney (1945). "Poetry and Truth". The Philosophical Review. ج. 54 ع. 2: 132–154. DOI:10.2307/2181532. JSTOR:2181532. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. Poetry, more specifically metaphor, discloses that it is possible to apply symbols to an object...as a predication or qualification of a particular object. ... to penetrate more and more deeply into its qualitative nature—to enrich contemplation. ... to juxtapose [objects]...to evoke the quality which they share. ... [T]he poem [is] an individual object of contemplation, not a set of general propositions claiming truth...[but] qualities which constitute and organize.

[4] Perricone، Christopher (1994). "Poetic Philosophy: The Santayana-Eliot Connection". Transactions of the Charles S. Peirce Society. ج. 30 ع. 3: 637–665. JSTOR:40320489. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. [L]ike poetry, philosophy, too, must idealize, but it cannot idealize itself out of this world and remain philosophy; it is the poetic, the word, the bodily word which helps to maintain philosophy's human scale[.]

[Cioran-5] ا ^ب Cioran، E. M. (1956). The Temptation To Exist. ترجمة: Howard، Richard. Arcade Publishing. ص. 146, 152. ISBN:978-1-61145-738-4. [As opposed to poets and novelists,] the mystic, if he describes his inner torments, focuses his expectation on an object within which he manages to anchor himself. ... [the mystic] tends much more toward sensation than the poet, for it is by sensation that he verges upon God.

[6] PERRICONE، CHRISTOPHER (1996). "Poetic Philosophy: The Bergson-Whitman Connection". The Journal of Speculative Philosophy. ج. 10 ع. 1: 41–61. JSTOR:25670170. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. Recall for Bergson that the intellect can deal only with the immobile, and its knowledge is incomplete. Intuition, however, grows out of instinct and sympathy, and the reason intuition is a knowledge that is absolute and complete is that it is a knowledge through and of the body[.]

[7] Zink، Sidney (1945). "Poetry and Truth". The Philosophical Review. ج. 54 ع. 2: 132–154. DOI:10.2307/2181532. JSTOR:2181532. مؤرشف من الأصل في 2023-04-09. اطلع عليه بتاريخ 2022-01-23. The categories of truth and existence are irrelevant to poetry. ... The poem does, nevertheless, contain certain features essential to truth ... [T]he poem can be described as true only metaphorically[.]

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