In 1908 , the American poet Ezra Pound (1885-1972) , the central figure in the modern movement who was the driving force behind several movements , notably Imagism and Vorticism , met the Irish poet W. B. Yeats in London . Pound was employed as his secretary and the two soon became close friends . He found Yeats a realist, symbolist and a metaphysical poet with an uncanny power over words and regarded him the greatest living poet .The poetical style and the occult beliefs of the Irish poet drew the attention of the American Imagist .During the war, Pound and Yeats lived together at Stone Cottage in Sussex studying Japanese literature .Speaking of Yeats , T. S. Eliot described him as "one of those few whose history is the history of their own time , who are a part of the consciousness of an age which cannot be understood without them"1.His poems have "passionate thought, consistent technique, controlled concentration , deliberate delight in the exercise of art "2.
It is difficult, in fact , to understand the poetry of Yeats without knowing some of its important clues. His various symbols, visions and mysticism, allusions to people and events, interest in mythology and folklore require a reasonable knowledge of the poet's frame of mind. As a leading symbolist, Yeats used the symbols to convey to others (what he thought) what could not otherwise be communicated. For him the employment of symbols was not only a poetic device; it was a kind of discipline. He asserts that "A symbol is indeed the only expression of some invisible essence, a transparent lamp about a spiritual flame"3. He describes the work of a symbol saying that symbols have the ability to give "dumb things voices and bodiless things bodies"4. It is not surprising then to see him attracted to the poetry of William Blake. He "also found in Blake's writing his idea of paired opposites – soul and self, body and soul, love and death, chance and choice, 'subjective' and 'objective', conflicting yet establishing a unity in a man's life and in history"5. Most of Yeats' poetry is not quietly intelligible without a good reading of his book A Vision which contains his assumptions, visions and the elements of his symbolic system.
تُعبّرُ الصُّورةُ الحسَّيةُ في شعرِ ابن دُنَينير الموصليِّ([i]) في بنيتها عن تجربةِ الشاعرِ الوجدانيةِ والذهنيةِ, وأفكارهِ ومشاعرِهِ؛ فيصوغُ بها مَفهومًا جديدًا للواقعِ الماديِّ والمعنويِّ، الذي يتسمُ بالوضوحِ أولاً، وبالقرْبِ من الذهنِ ثانيًا، للربْطِ بين الحواسِّ الإنسانيةِ والمعاني الذهنيةِ، لِتُقَدِّمَ الصُّورةُ الحسيَّةُ إلى ((المتلقي صُورًا مرئيةً، يُعادُ تشكيلُها سياق
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... Show MoreDeception is an inseparable facet of political discourse in attaining strategic political gains though compromising public opinion. However, the employment of discursive deception strategies by the policy-making institutions of think tanks has not received due attention in the literature. The current study aims at exploring how the ideologizing deception strategies are utilized by the conservative American think tank of the Washington Institute to reproduce socio-political realities and re-shape public opinion. To fulfill this task, van Dijk’s (2000) notion of ideological polarization which shows positive self-representation and negative other representation is adopted to conduct a critical discourse analysis of four Arabic texts relea
... Show MoreThe research is the realization of a manuscript of Abdul Baqi al-Omari nicknamed (Farouk) relative to Al-Faruq Omar bin al-Khattab (Radha) and (Mosli) relative to the city of Mosul in Iraq and (immediate) to improvisation of poetry immediately lived during the era of the Ottomans. Entitled (Picture written by the whole secret sea embroidered crown literary style genius with wisdom poetry and magical prose Hazrat Abdul Baqi Effendi Omari comforting and congratulated to Sheikh Ali Talabani dear) and the manuscript in two versions, the subject of my brothers, in which congratulations and condolences Sheikh Ali Talabani, an administrative position in the Ottoman Empire, And the importance of the manuscript Baha The twist on the hair of Abdul
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The islamic caliphate was against the Aarab who became Muslims and
stayed in their desert and their companies didn’t share with the Muslims to
spread Islam by Al-Jihad. The Quran attacked them in many verses except
the Aarab who accepted when the prophet called them for Al-Jihad.
The Aarab in the ummayad period were in three categories :
1. The aarab who lived in the desert ,the islamic society was very revenge
towards them. The caliphate did not gave them Al-Ataa so they were in
bad situation
2. Those who lived in the country side . they were very trouble to the
trade.
3. The third lived in the cities and worked in the trade, Dawawin and in the
administration.
The Aarab of cities some of them associ