Vorlage:1951 Rezensionen Rainer Maria Rilkes Deutung des Daseins

• [1951-286] [Französisch] Walter Biemel: Rezension zu: Guardini, Zu Rainer Maria Rilkes Deutung des Daseins, in: Revue philosophique de Louvain, 49, 1951, 22, S. 255-256 [Mercker 3851] - [Rezension] - https://books.google.de/books?id=P-6EAAAAIAAJ und https://www.persee.fr/doc/phlou_0035-3841_1951_num_49_22_7890_t1_0255_0000_1?q=Guardini
• [1951-287] [Französisch] Claude David: Travaux récents sur Rilke (Rezension zu: Guardini, Zu Rainer Maria Rilkes Deutung des Daseins), in: Études germaniques, 6, 1951, S. 46-48 [neu aufgenommen] - [Rezension] - https://books.google.de/books?id=mOuxAAAAIAAJ
• [1951-288] [Englisch] Richard Hertz: The theocentrism of Rainer Maria Rilke, in: Journal of Arts and Letters, 3, 1951, 1, S. 83-87. [neu aufgenommen] – [Artikel] – https://books.google.de/books?id=5HPrAAAAMAAJ; zu Romano Guardini:
  • S. 85 f. mit Anmerkungen S. 88: "Romano Guardini in his profound and deeply understanding analysis of Rilke´s philosophy calls this beyond-less Weltanschauung „finitistic.“ He writes: „Everything of which Christianity has spoken exists, but it constitutes an element, a character of the mundane finite order as such.“ [4. Guardini, Zu Rainer Maria Rilkes Deutung des Daseins, Berlin 1946, second edition]. Now it is possible to quarrel with this definition. It is quite true that Rilke considered the world of extension, the objective world of the scientist, as “finite“; but the paradox to him – an almost Kierkegaardean paradox – was the experience of infinity which this finite engine carries within its core. And to this experience of infinite, to this all-pervasive, all-nourishing invisibility into which visibility wishes to be changed by us, Rilke was committed with the same enthusiastic thoroughness with which Saint Francis took poverty as his pride. […] … For a number of reasons then I cannot bring myself to adopt Guardini's description of Rilke's world - picture as finitistic"; nor can I see with Guardini in Rilke's infinite reality a "quality of finitude."[6 Guardini, loc. Cit., p. 25] I would suggest on the contrary that, according to Rilke, creation is as experience an infinite fact everywhere but in man; reality is an infinite continuum of efficacy which is infinitely experienced in its incomprehensible openness by gnat, tree and stone, puppet and angel, but which is broken up with the help of the space and time categories into controllable finite bits by the interested nature of man. But when Guardini stresses the impersonality and inhumanity (in the sense of being non-anthropocentric) of Rilke's philosophy, he is eminently right.“
• [1951-289] Karl G. Neesse: Rezension tu: Guardini, Zu Rainer Maria Rilkes Deutung des Daseins, in: Muttersprache, Lüneburg, 61, 1951, S. 191f. [Gerner 404] - [Rezension] - https://books.google.de/books?id=3H1BAQAAIAAJ
• [1951-290] [Niederländisch] Gabriël Smit: Kroniek der Duitse letteren. Nagelaten werk van Rilke (Rezension zu: Guardini, Zu Rainer Maria Rilkes Deutung des Dasein), in: De Gids, 114, 1951, S. 217-221, zu Romano Guardini S. 218 [neu aufgenommen] - [Rezension] - https://www.dbnl.org/tekst/_gid001195101_01/_gid001195101_01_0035.php?q=Guardini#hl1