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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 />

12

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