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Index
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Index abjectness, 132 advantage, dishonorable: as disruption of rhythm, 68 Aegisthus, 68 aerobic activity: and cleanliness routines, 74 aesthetic: dynamic of life/world, 122, 182; of existence, 13; existence and redemption, 123; forbidden, 9; pattern calls for victim, 59; patterns in Light in August, 117; place, the world as, 3; premises of rhythm and pattern, 11; structure and fidelity, 39; valuation and social construction, 79; vision and ethical disposition, 144, 166 Agamemnon, 68 Ammons, A. R., 85, 86; and archetype of taste, 85; and good of poetry, 86; on humans as nonlinear creatures, 86; indifference to self, 87, 88; and organization of human energy, 86; on uses of poetry, 86 ancient forces: and the daimonion, 155 Anna Karenina (Tolstoy), 34 Apollo’s oracle, 74 apotropaic: activities, 74, 75; effects of the daimonion, 171; prayer to the gods, 60; ritual, 58 archetype. See taste, archetype of; violence: collective, archetype of arrogance: in Milosz, 146 “Ars Poetica?” (Milosz), 165–67; and the sublime, 145 art, 4 artistic forms: and ritualized social activity, 4 Athena, 100 attention: to the daimonion, 174, 182; rise and fall of, 80; and taste, 80 awareness: of the laws of beauty, 44; sacred and profane inbuilt, 100 baseball, 86 Beethoven, Ludwig van, 35 behavior: as determined by social categories , 7 biological substructure, 2 blood sacrifice, 129; and worship of the gods, 71 Bobbie (character in Light in August): relationship with Joe Christmas, 121 bodies: attuned to the world, 4; and daily processes, 82; and the daimonion, 181; and self-organization, 83, 181; and taste, 82 bulrush basket, 33, 36 Bunch, Byron (character in Light in August): comes alive, 137; goes for the doctor, 117; and Lena Grove’s pregnancy, 116; and past losses, 117; sterile life, 108, 113 Burden, Joanna (character in Light in August ): chooses life-in-death, 108; father’s curse, 111; and kitsch, 125; nihilistic existence , 115; sexual fantasies, 124 choice: no means of testing, 18; without knowing consequences, 17 Chorus (in Oedipus the King): abjures sacred dance, 69; apotropaic act of, 60; and 184 Index creation of rhythm, 76; declares death of god, 54; declares itself clean, 67; exceeds its place, 53; ignorance of, 62; impiety of, 68; must exculpate itself, 66; in Oedipus and vesper services, 133; overdetermined statements of, 61, 69; pays homage to Oedipus, 61; and power of the gods, 70; purges itself of sin, 59; reinforces its virtue , 65; and reverent holiness, 61, 62; ritual act of expulsion of, 70; unconscious hypocrisy, 62; usurps power of the gods, 64, 65; version of truth prevails, 67; wants to be like Oedipus, 65 Christianity: and aesthetic constraint, 123 Christmas, Joe (character in Light in August ): attempts to control life, 108; attempts to escape from the past, 114; circular wanderings, 133; and contradictions of the South, 121; and Grimm, 137; and negative pattern, 121; in pre-choreographed game, 126; preserves community, 127; as sacrificial victim, 127, 130, 135; and search for archetype of taste, 109; as vengeful god, victim/god, 127; and vicious circles, 109 city of demons, 152, 157, 160, 170; comes from the daimonion, 152; and the daimonion , 158, 166; not a psychic disorder, 155; vs. reasonable viewpoint, 152 cleanliness routines, 74; and the laws of the gods, 75; and social codes, 74, 75 cleansing/dirtying, 68 Clytemnestra, 68 community: determines pattern, 53; and plague, 67 conscience: vs. the daimonion, 173 contemporary world: and indifference to soulmaking, 102 controlled flows: and taste, 86 Creon: and ignorance, 63; and integrity, 52; and Laius’s murder, 59; questions Oedipus ’s charges, 52; rough treatment of, 55 Critique of Judgement (Kant), 5, 78, 84, 121 Critique of Pure Reason (Kant), 122 crucifixion, 130, 131 Czechoslovakia: Russian invasion of, 27; Soviet invasion of, 37 Czech republic, 29 daimonion: and absence of choice, 166; as aesthetic vs. ethical imperative, 173; and archetype of taste, 180; articulates process of becoming human, 164; and city of demons, 152, 157–58, 166; conjures individual lives, 152; dictates one’s fate, 162; differences from demons and angels, 151; early Greek idea of, 150; and eudaimonia , 154; and good and evil spirits, 151, 167; as governing deity, 150; and idea of taste, 160, 173; imperatives of, 170; as incantatory voice, 172, 173; interaction with circumstances, 166; Milosz’s irritation with, 175; as Milosz’s principle of taste, 171; and Milosz’s rhythms, 150, 171; not a psychic disorder, 155; not self or subjectivity, 157; and Oedipus the King, 150, 154; producer of the laws of beauty, 180; as...