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By William S. Haney II

In his ebook Archaeologies of the longer term: the need known as Utopia and different technological know-how Fictions (2007), Fredric Jameson analyzes the a number of parts of utopia and the potential for reaching utopia within the close to destiny. As this booklet argues, even though, human civilization won't ever in attaining utopia until people achieve a kingdom of natural realization during which they're going to use their complete psychological power and steer clear of making errors in lifestyles that will undermine the opportunity of a utopia. This booklet develops a non-teleological, comparative poetics among Western and Sanskrit literary traditions by means of interpreting their opposing theories of language, realization and which means. This comparability seeks to illustrate the complementary nature in their views: the target, conceptual emphasis of latest Western conception; and the subjective experiential emphasis of Sanskrit poetics. the capability contribution to the West of Indian tradition commonly, and Sanskrit poetics specifically, facilities at the phenomenon of direct event. with no the direct adventure of natural recognition, people won't in achieving a kingdom of utopia simply because they're going to stay entangled in materialism with no entry to idealism or spiritualism on hand purely throughout the direct adventure of the harmony of natural attention or the void of conceptions.

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182). Thus, while apparently remaining within temporality, the “eternal play” of a/theology stretches the boundaries of conceptualization through interpretation. In a similar vein, Susan Handelman in The Slayers of Moses says that Derrida, through interpretation and dissemination, hopes “to redeem [Judaic] Scripture from the abuses it has suffered at the hands of Greeks and Christians” (1982, 177). She concludes that “the rebellious, profaning, heretical forces [. , 223). The expansion of the intellect through deconstruction leads, then, if not to the transcendent, at least to the limits of rationality at the door of transcending.

But the notion of an absolute unity of sound and meaning here does not mean that the two are inseparable in an ordinary sense. That is, the meaning or transcendental signified of pashyantī differs from the notion of a transcendental signified in vaikharī and madhyamā. A transcendental signified in vaikharī and madhyamā involves a conceptual closure in the sense undermined by deconstruction: the bond between the signifier and signified here forms a temporal stasis that excludes the unbounded possibility of the word’s signifying potential.

At this level the bond between signifier and signified is highly motivated or natural, and is experienced through turīya. It is unlike vaikharī or madhyamā experienced in the ordinary waking state where sound and meaning are separated by a spatial/temporal gap. Pashyantī is thus exempt from the distortion of freeplay or the movement of différance and leads to an experience of utopia. Parā vāk, the highest level of language, consists of the same unity of sound and meaning found in pashyantī, but without the tendency toward expression.

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