Notes

  1. See especially Géza Róheim, The Origin and Function of Culture (New York: Nervous and Mental Disease Monographs [No. 691], 1943); Roger Caillois, Man, Play and Games (Glencoe, Ill.: Free Press, 1961); and Johannes Huizinga, Homo Ludens (Boston: Beacon Press, 1955).
  2. Friedrich Nietzsche, The Birth of Tragedy from the Spirit of Music, trans. Clifton P. Fadiman, in The Philosophy of Nietzsche (New York: Modern Library, 1927), p. 952.
  3. Philip Wheelwright, The Burning Fountain: A Study in the Language of Symbolism (Bloomington: Indiana University Press, 1954), p. 101.
  4. The Century Dictionary (New York: Century Co., 1891).
  5. With reference to the word “scene” in the second definition, it is pertinent to note that Kenneth Burke, in his Grammar of Motives (New York: Braziller, 1955), lists the words “society,”“environment,”“ground,”“terrain” as synonyms for “scene.” Specifically, for Burke, “scene” means when or where an act was (is) done. In this sense, then, our use of “world” can be looked upon as a synonym for “scene.” Northrup Frye has said, not of world but of “nature”: “When we pass into anagogy, nature becomes, not the container, but the thing contained.… Nature is now inside the mind of an infinite man who builds his cities out of the Milky Way. This is not reality, but it is the conceivable or imaginative limit of desire, which is infinite, eternal, and hence apocalyptic. By an apocalypse I mean primarily the imaginative conception of the whole of nature as the content of an infinite and eternal living body which, if not human, is closer to being human than to being inanimate” (Northrup Frye, Anatomy of Criticism [New York: Atheneum Publishers, 19661], p. 119). Following Frye, it could be argued that science has taken over the apocalyptic function both in the literal sense (unveiling the secrets) and in the anagogic sense (seeing nature as the thing contained in man's imagination).
  6. Wheelwright, op. cit., p. 95.
  7. Martin Heidegger, “Hölderlin and the Essence of Poetry,” in Existence and Being (Chicago: Henry Regnery Co., 1949), pp. 299–300.
  8. Hannah Arendt, The Human Condition (Chicago: University of Chicago Press, 1958), p. 273.
  9. Benjamin Lee Whorf, Language, Thought and Reality, ed. John B. Carroll (Cambridge, Mass.: M.I.T. Press, 1956), p. 263.
  10. Ibid., p. 214.
  11. Ibid., p. 221.
  12. Ibid., p. vi.
  13. Thomas S. Kuhn, The Structure of Scientific Revolutions (Chicago: University of Chicago Press, 1964) p. 23
  14. Ibid., p. 24.
  15. Ibid., pp. 25–27.
  16. Ibid., pp. 48–49.
  17. Ibid., p. 109.
  18. Ibid., p. 110.
  19. Ibid., p. 121.
  20. See the English translation of Heidegger's Being and Time, pp. 72–73. Also, William J. Richardson, Heidegger: Through Phenomenology to Thought (New York: Humanities Press, 1963); and Herbert Spiegelberg, The Phenomenological Movement (New York: Heinman Imported Books), I, 323.
  21. Most of Dilthey's writings remain untranslated. For an introduction to his thought, see H. A. Hodges, The Philosophy of Wilhelm Dilthey (London: Routledge & Kegan Paul, 1952), especially pp. 93–95, for Dilthey's conception of Weltanschauungen.
  22. William Kluback, Wilhelm Dilthey's Philosophy of History (New York: Columbia University Press, 1956), pp. 38–39.
  23. Philip Rieff (ed.), The Collected Papers of Sigmund Freud: Character and Culture (New York: Collier Books, 1963), p. 185.
  24. Herbert Butterfield, The Origins of Modern Science (New York: Macmillan Co., 1958), pp. vii–viii.
  25. Marshall McLuhan, The Gutenberg Galaxy: The Making of Typographic Man (Toronto: University of Toronto Press, 1962), pp. 30–31.
  26. See, for instance, the section in McLuhan's Gutenberg Galaxy entitled “The Modern Physicist Is at Home with Oriental Field Theory”; the chapter entitled “The Chinese Box” in Alan Watt's Beyond Theology (New York: Pantheon Books, 1964); “Polarity, Unity, Totality, Evolution” in F. C. Happold's Religious Faith and the Twentieth Century Man (Baltimore: Penguin Books); “No‐knowledge” in The Tao of Science by R. G. H. Siu (Cambridge, Mass.: M.I.T. Press, 1958).
  27. Joseph Campbell, The Masks of God: Oriental Mythology (New York: Viking Books, 1962), p. 33.
  28. José Ortega y Gasset, What Is Philosophy? (New York: W. W. Norton & Co., 1960), pp. 168–69.
  29. Ibid., pp. 174 ff.
  30. Ibid., p. 175.
  31. Joseph Campbell, The Hero with a Thousand Faces (New York: Meridian Books, 1956), p. 391.
  32. Mircea Eliade, Mephistopheles and the Androgyne: Studies in Religious Myth and Symbol (New York: Sheed & Ward, 1965), p. 391.
  33. Quoted in Kluback, op. cit. (see n. 22 above), pp. 66–67.
  34. Joseph Campbell, The Masks of God: Occidental Mythology (New York: Viking Press, 1964), pp. 519–21.
  35. The New Science of Giambattista Vico. Trans. from the 3d ed. and with a new Introduction by Thomas Goddard Bergin and Max Harold Fisch (New York: Doubleday & Co., 1961), III, xxxvi
  36. Paul Tillich, The Future of Religions, ed. Jerald C. Brauer (New York: Harper & Row, 1966), p. 80.
  37. Eliade, op. cit., p. 12.