This cry for freedom seems at times to sleep for ages, like the fire in a volcano. When it wakes, the day of God's judgment has arrived, and the worth of human societies is being weighted in His scales. Those societies perish which exhibit mainly selfishness and cowardice. Courage and hope are your best armour with which to meet a revolution—and, above all, mutual sympathy.
the reverberation, in spite of its derivative name, has a simple phenomenological nature in the domain of poetic imagination. For it involves bringing about a veritable awakening of poetic creation, even in the soul of the reader, through the reverberation of a single poetic image. By its novelty, a poetic image sets in motion the entire linguistic mechanism. The poetic image places us at the origin of the speaking being.
Whereas all other metaphysical experiences are prefaced by interminable preliminaries, poetry rejects preamble, principle, method or proof. It rejects doubt. It does, however, demand a prelude of silence. First of all, by laying stress on words that are hollow, it silences all prose or song that would leave a continuity of thought or sound in the reader's mind. Then, after the empty sonorities, it produces its moment. It is so that he can construct a complex moment and concentrate into that moment many simultaneities that the poet destroys the simple continuity of sequential time.
Of the transformations of dream we barely retain the intermediate stages. And yet it is this transformation, these transformations that make oneiric space the very seat of imagined moments.
God and the world are in their own distinctive way creative, they embody in their own way unity and multiplicity, and they move in a mode of contrast counter to each other, toward each other, and in one another, unmixed and undivided.
in Whitehead's analysis, The widest horizon of thought is not that of metaphysical universality, but of the civilizational dynamics implicating a metaphysical consciousness. that is, the ultimate horizon of philosophy is not static abstraction of what (maybe) is (out there), but actualization of what could be in a process of universally entangled becoming.
Language is a tricky thing. When spoken it does not reveal its history or it's ideals. Whose history are we accepting? Whose ideals are we following? What America are we talking about? Whose God are we following?
...habit is the exact antithesis of the creative imagination. The habitual image obstructs imaginative powers.
As a note, this is far different than Bachelard's use of the motion of an image. The habitual image is the image that comes from the same form, and thus the repetition is sameness. Bachelard, like Nietzsche, seeks the images difference, and thus its motion.