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KEVIEWS tellect as divisive, and therefore accepts the tenets o f Koman tic populism, seeking the expression of the sound and healthy instincts of the common people in the conventions o f folk poetry. Hut this allegiance will not work, for, as Schiller had already seen, modern self-awareness cannot be reversed, atid the problem emerges early in Heineâs modeling upon the Lzecfei-ofâ Wilhelm Miiller, which already exhibit modern artifice and ironic self-consciousness. In an attempt to go forward in a this-worldly and revolir tionary direction, Heine becomes the typical Left Hegelian, requiring action a s the consequence of intellectual and literary work, and criticizing the immediate past for its aloofness. However, Heineâs historical eschatology is coristari tly beset by the fear that history may be cyclical rather than progressive, that the veridical poetic consciousness he ascribed to himself is irretrievably in exile, and that the world will prove âimpervious to his visionâ (p. 189). His physical collapse causes this alternative finally to overwhelm him. T h e advantage o f this account is that i t historicizes Heine more accurately than some others, with a stronger involvement in an abstract philosophy o f history, have heen able t
Modern Language Quarterly: A Journal of Literary History – Duke University Press
Published: Jan 1, 1975
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