L’Attention de la «Créature Isolée » à Partir de L’Expérience Spatiale de JÁnos Pilinszky, à Travers la « Pureté Parfaite » de Simoneweil, Jusqu’à la «Nuit Obscure » de François Mauriac

This paper considers a rare yet meaningful case of poetry translation where one historically well-circulated piece becomes identified with a native creation with the change of time. Upon introduction to a revolutionizing China, the renowned Hungarian poet Sándor Petőfi’s poetry was celebrated as an exemplar of patriotic verse and was fervently accepted and reacted to as a resounding battle call. Efforts to introduce the poet’s works to Chinese readers were pioneered by the country’s progressive writers and leading intellectuals of the time under the auspices of renowned publishers. Since China embarked on its modernization journey, the motive of seeking historical relevance of literary works has been receding into the background, resulting in a dwindling zeal for revolution-themed works. Petőfi’s most widely memorized piece “Liberty and Love” started to receive alternative interpretations that gradually undermined its historical reading and obscured its genuine authorship, thus working to subvert and subjugate the original. Drawing from documented sources and published literature, the paper presents various Chinese translations of the famous lines and, in a comparative analysis, seeks possible explanations for the sweeping preference for a more domesticated yet less faithful version. To account for the changes in the interpretation and evaluation of the preferred translation, the paper then explores the linguistic factors that may have played a part in shaping the poem’s translation and reception among Chinese readers. In summarizing the major findings of the case study, the paper further reflects on the role of language in the translation of literary works and how it may serve to shape the landscape of world literature. This focused analysis aims to help demystify the Hungarian poet’s less well-understood popularity among Chinese readers. Going beyond the analysis of a particularistic case, the discussion offers implications for weaving the precious lines from minoritized languages into the rich tapestry of world literature.

Mysticism is a spiritual search for hidden truth or wisdom that aims to unite with the metaphysical realm. Mysticism is a direct experience of oneness with God. It is a diverse set of practices, discourses, teachings, articles, texts, institutions, traditions, and experiences related to the instruction of human transformation. Mysticism encompasses everything associated with God. Mystical experiences are unique to each individual. This paper delves into the mystical thoughts of two multi-genius thinkers, the greatest philosophers and mystical poets: Rabindranath Tagore and Muhammad Iqbal. It also shows the relationship between man and God in the writing of Tagore and Iqbal. Also, it deals with how Tagore and Iqbal combine nature, different aspects of the self, and images of the divine. They hold that God’s presence permeates all of creation and that mysticism and humanism are the primary sources of an individual’s spiritual power. They think that God is within man, and man is a reflection of this divine spirit, which is God. Tagore imparts a system of Indian mystical thought in which the Gita’s theism, Vedic metaphysics, the Upanishad’s teachings, the mystical philosophy of the Bauls, the doctrine of love of Vaishnava, and Sufism exist in synthesis. Iqbal emphasizes that the ultimate goal of human life is to accomplish the will of the Almighty. Tagore and Iqbal’s writing contains many similar ideas, images, techniques, and analyses. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 183-214

In the discourse of philosophy of mysticism, there are at least two opposing views in explaining the expression of mystical experience, namely constructivist and perennialist. The constructivist views that mystical expression is closely related to the mystical tradition that originates so that the symbols used cannot be separated from tradition. This relates to the cognitive qualities possessed by mystics which shape the reality they find. Meanwhile, the perennialist argues that mystical expressions can be separated from tradition, so mystics often use symbols that are universal and cross-tradition. Discovered reality transcends cognitive influence. This article will analyse the comparison of the two views. The method used in this research is comparative analysis to find a middle ground that the two views are possible to juxtapose. I found a meeting point between the two views is the issue of ineffability or the unspeakable nature which is one of the characteristics of mystical experience. This problem shows that the relationship between experience and understanding in the case of spiritual experience is so complex. There are facts that are experienced but cannot be expressed so that mystics choose to remain silent or make paradoxical expressions. Therefore, the solution given is the ineffability character of mystical experience which cannot be ignored by constructivists and at the same time does not show that mystical experience is a pure experience as perennialist claim. Keywords : Constructivist, ineffability, mystical experience, mystical expression, parennialist

The literary relationship between Rabindranath Tagore and W.B. Yeats represents one of the most significant cross-cultural dialogues in early twentieth-century modernist literature. This paper examines how their mutual influence transcended geographical and cultural boundaries, creating a unique synthesis of Eastern and Western literary traditions. Through comparative analysis of their poetry, correspondence, and critical writings, this study demonstrates that their dialogue facilitated the development of a transcultural modernist aesthetic that challenged conventional East-West literary binaries. The research reveals how Tagore's mystical philosophy influenced Yeats's later symbolic poetry, while Yeats's modernist techniques impacted Tagore's experimental verse. Their collaboration illustrates the dynamic nature of literary modernism as a global phenomenon, contributing to our understanding of how cross-cultural literary exchanges shape artistic innovation and cultural understanding in an increasingly interconnected world.