JACOBSENIANA - J. P. Jacobsen Selskabet - Aarhus Universitet
JACOBSENIANA - J. P. Jacobsen Selskabet - Aarhus Universitet
JACOBSENIANA - J. P. Jacobsen Selskabet - Aarhus Universitet
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tionary history. As such, the characters cannot be organic wholes<br />
or coherent. For, if they are described as being completely cohe-<br />
rent, or at least are aimed to be coherent, they would lack any<br />
kind of validity as figures of the real evolutionary history.<br />
<strong>Jacobsen</strong>’s way of linking natural science and works of fiction to-<br />
gether is at the same time a sharp division of reality from fiction,<br />
reality is opposing any kind of fictional firmness. There is no<br />
identity between the subject and its representation. The real as<br />
well as the fictional evolutionary history are in works of fiction<br />
linked together by diametrical opposites, the former representing<br />
the slow evolutionary changes of natural things, the latter the fast<br />
evolutionary changes of what <strong>Jacobsen</strong> calls not the human mind<br />
but a human mind. He only briefly unfolds all of this by creating<br />
a blended metaphor in order to pose a cognitive image of what<br />
has to be abolished in decent or even real works of fiction.<br />
THE MIND (SPIRITUAL) ASPECT OF A HUMAN BEING<br />
<strong>Jacobsen</strong> poses a crucial question: “(…) how, one may ask,<br />
should something as complex, educated and influenced by so<br />
many entities as the spiritual aspect of a human being be an or-<br />
ganic whole”. This indeed anti-romantic question is not to be<br />
taken as an excuse for the inability to produce conventional nov-<br />
els, but rather as an acceptance of the complexity of the human<br />
mind. To size up a such complexity is not an agreement with this<br />
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