When Martin Heidegger famously rose in 1946 to pay tribute to Rainer Maria Rilke on the twentieth anniversary of the poet’s death, it was hardly by accident that he framed his interpretation of Rilke’s work by quoting Friedrich Hölderlin’s now canonical question (‘Wherefore poets…’) regarding the task of poetry in the time called the present, lines that also enabled Heidegger to voice his own distress at the state in which postwar Germany found itself and, more obliquely, the extent of his own involvement in the events of the previous decade and a half. During these postwar years, there were arguably few more attentive or perceptive readers of Heidegger’s writings on poetry than the French novelist, critic, and thinker Maurice Blanchot, whose own opposition to National Socialism was from the outset forceful and unyielding. This chapter examines Blanchot’s borrowings from Heidegger (as deployed in Blanchot’s account of the French poet Stéphane Mallarmé), his rigorous and probing criticisms of Heidegger’s thinking, and contrasts with that of Heidegger Blanchot’s own significantly divergent interpretation of the work of Hölderlin and Rilke.

7. This chapter confronts Dostoevskys abandonment to evil in The Master of Petersburg. It provides a new and detailed reading of the first part of the novels manuscript origins.

This introduction marks out the space of the following volume, as it takes its bearings from David Jasper’s Sacred Trilogy and explores its implications through various sacred modes of being. It sets out the terms of a now questioned antagonism between religion and the secular by looking at a renewed relationship, as reconstituted by the postsecular, between religion and theology. It suggests that theology, as a cultural practice, must now reckon not only with the secular but also with an increasingly contested religious conception, and it does so through the concept of the sacred. In looking at how the sacred has been recently modulated through such theorists as Girard and Agamben, and then through the poetics of Rilke and Nietzsche, a new understanding emerges, one in which theology takes on, necessarily, a cultural mode, and culture, necessarily, a theological mode. The contributing chapters are then positioned around these modes, to suggest and exemplify, in their interdisciplinary approach, a new sense of living and dwelling in the sacred.

This chapter concerns itself with the fulfillment, or carrying out, of the work of art according to Gadamer. The chapter takes a cue from Gadamer and uses lyric poetry as the paradigm for such fulfillment. The experience of art is a hermeneutic experience that is a linguistic phenomenon with a speculative dimension. Poetic language is representative of language use in general, as it achieves a certain ideality. This chapter argues for the positive ontological stake of poetry. The essay considers the poetry of Rilke and Mallarme in relation to Hegel’s speculative thought and relates this to Gadamer’s hermeneutics. The concepts of contemporaneity and aesthetic nondifferentiation are explicated.

This chapter explores the presence of religious narratives and traditions in Modernist literature, arguing that it shapes both what authors write about and how they write. Drawing on texts by Trakl, Rilke, Brecht, Musil, Thomas Mann, Wolfenstein, Kafka and Sachs, the chapter explores the wide range of attitudes both towards established religion (Christianity and Judaism) and alternative forms of spirituality (occultism and spiritualism). For all their differences, Modernist authors focus on a set of recurring concerns: the tension between tradition and modernity; the relationship between self and God, and between self and other; the changing role of community; and existential experiences such as suffering, persecution and death. In times of war, social change and political upheaval, the relationship between literature and religion remains mutually productive. Modernist texts reflect the crisis of established religious traditions, but literature is also an active agent, a site where old and new attitudes towards spiritual matters can be explored.