By John E. Seery
The works of Walt Whitman were defined as masculine, female, postcolonial, homoerotic, city, natural, specified, and democratic, but arguments concerning the volume to which Whitman might or could be thought of a political poet haven't begun to be absolutely faced. a few students omit Whitman's figuring out of democracy, insisting on isolating his own works from his political works. A Political spouse to Walt Whitman is the 1st full-length exploration of Whitman's works throughout the lens of political thought. Editor John E. Seery and a set of well known theorists and philosophers discover the political information of Whitman's poetry and prose, studying his religion within the strength of people, his demand a revolution in literature and political tradition, and his trust within the danger of mixing heroic individualism with democratic justice. A Political better half to Walt Whitman reaches past literature into political thought, revealing the ideology at the back of Whitman's demand the emergence of yank poets of democracy.
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Extra resources for A Political Companion to Walt Whitman (Political Companions to Great American Authors)
Whitman is not content with the limited stability that comes from memory, from the precarious continuity of consciousness, and from the moments—moments only—of self-concentration. Nor is he content to tie a person’s constant identity to the simple fact that one’s stream of consciousness—the mingling of self and soul on the terms of neither—is one’s own and no one else’s; that one has sole access to it; that, because of it, only I can live inside myself and know that I am I and not another. Whitman wants to affirm his faith that deep down in the person is something that is both distinctive and unchanging.
He invests them with beauty so that we may look at them, look as if for the first time, or look again and not look away, and then to feel instead of freezing. He freshens the beauty of beautiful persons (and beautiful natural and man-made things). He goes far—as far as Emerson and Thoreau—in trying to connect us to the world through a sense of beauty that dares to limit the ravenous appetite of the sense of moral virtue, because it easily turns (and for good reasons) worlddespairing or even world-hating.
Is not what is most important about all of us not our potentiality but our divergent personalities, the sum of what, in each case, our particular culture has made us? Or, put more generously, what is perhaps best about us is the way in which we take one potentiality and realize or embody it fully and therefore achieve something definite and formed. What could be better than shaping a life by means of a voluntary and resourceful submission to a discipline or project? Sartre, the great theorist of bad faith, was also the great theorist of project.
A Political Companion to Walt Whitman (Political Companions to Great American Authors) by John E. Seery