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Статті в журналах з теми "Ascetic novel":
1
Badawi, Rehab, Muhammad N. Asghar, Sherief Abd-Elsalam, Samah A. Elshweikh, Tamer Haydara, Sherein M. Alnabawy, Mahmoud Elkadeem, et al. "Amyloid A in Serum and Ascitic Fluid as a Novel Diagnostic Marker of Spontaneous Bacterial Peritonitis." Anti-Inflammatory & Anti-Allergy Agents in Medicinal Chemistry 19, no. 2 (June 8, 2020): 140–48. http://dx.doi.org/10.2174/1871523018666190401154447.
Анотація:
Background: Diagnosis of Spontaneous Bacterial Peritonitis (SBP) depends mainly on ascetic fluid culture which may be negative in spite of the clinical suggestion of SBP and high ascetic fluid neutrophilic count. Aim: This study aimed to evaluate the biological importance of amyloid A biomarker in both serum and ascetic fluid to diagnose SBP as early as possible and to compare it to other markers (C-reactive protein (CRP), and the neutrophil-to-lymphocyte ratio (NLR)). Methods: This study included 37 patients with hepatic ascites; twenty-two of them had SBP, and 15 patients did not have SBP. Serum and ascetic fluid amyloid A, ascetic fluid neutrophil, C-reactive protein, and neutrophil-to-lymphocyte ratio were measured in all subjects before the start of antimicrobial chemotherapy to the infected ones. Results: Both the serum and ascetic fluid amyloid and also, CRP were significantly higher in patients infected with ascetic fluid than others. The cut-off point of serum amyloid A for early detection of SBP was 9.25ug/ml with the high sensitivity and specificity. For ascetic amyloid A, the sensitivity and specificity were 90.09% and 60% at cut-off point 2.85ug/ml, respectively. Conclusion: Amyloid A in serum and ascitic fluid can be considered as a good biomarker for early diagnosis of SBP.
2
Morozov, S. V. "SOME TYPES OF CULTURAL HERO IN B. PASTERNAK’s NOVEL “DOCTOR ZHIVAGO”." Bulletin of Udmurt University. Series History and Philology 29, no. 6 (December 25, 2019): 1024–29. http://dx.doi.org/10.35634/2412-9534-2019-29-6-1024-1029.
Анотація:
The significance of the snowstorm image in B. Pasternak’s novel “Doctor Zhivago” is characterized. A comparative analysis of the positions of B. Pasternak and A. Blok in relation to the revolutionary events of 1917 and their reflection in “Doctor Zhivago” and in the poem “Twelve” is carried out. The image of Yuri Zhivago is investigated from the point of view of the type of cultural hero - the Ascetic. The characteristic is given to the image of Antipov - Strelnikov as a representative of the type of cultural hero - Conquistador.
3
Morozov, Sergey V. "Novel “Doctor Zhivago” by B.L. Pasternak: the specifics of the issue of the cultural hero." RUDN Journal of Studies in Literature and Journalism 24, no. 3 (December 15, 2019): 366–75. http://dx.doi.org/10.22363/2312-9220-2019-24-3-366-375.
Анотація:
The article raises the question of the cultural landmarks of the heroes of the novel B.L. Pasternak “Doctor Zhivago”. As is known, the plot of the work takes place at the turn of the eras, and for some heroes this becomes an incentive to think about their cultural self-determination. Their actions and behavior model are directly related to the attitude to cultural reality described in the work, and sometimes even aimed at its transformation by practical, revolutionary methods. A certain catalytic role in relation to culture is one of the criteria of a cultural hero. From this point of view, a comparative analysis of the positions of B.L. Pasternak and A.A. Blok in relation to the revolutionary events of 1917, their reflection in “Doctor Zhivago” and in the poem “Twelve” is carried out. The image of Yuri Zhivago is investigated from the point of view of the type of cultural hero - the Ascetic. The characteristic is given to the image of Antipov (Strelnikov) as a representative of the type of cultural hero - Conquistador. It has been established that Zhivago’s ascetic cultural position is based on loyalty to timeless ideals, an idea of the aesthetic potential of the Personality in relation to reality, while Antipov's (Strelnikov) actions are aimed at suppressing the individual human principle and, therefore, are devoid of a genuine creative component that nourishes the culture of mankind.
4
Megela, Ivan, and Kateryna Mehela. "“FICTIONAL BIOGRAPHIES OF JOSEF KNECHT THROUGH THE PRIZM OF TRANSPERSONAL PSYCHOLOGY (BASED ON HERMAN HESSE'S NOVEL“THE GLASS BEAD GAME”)." Scientific Journal of Polonia University 47, no. 4 (January 17, 2022): 49–57. http://dx.doi.org/10.23856/4707.
Анотація:
The article focuses on three biographies of Josef Knecht from the novel by Hermann Hesse “The Glass Bead Game” with regard to the postulates of transpersonal psychology. A thorough study provides insight into the peculiarities of a unique literary technique – the transfer of the “self” into different historical periods by means of imagination, as a kind of “way to self”, devotion to truth through pagan voluntary sacrifice (“Rainmaker”), the ascetic self-denial of a Christian schemamonk (“The Father Confessor”), the life of an Indian ascetic (“Siddhartha”), understanding that all being is illusionary. The research highlights the similarity of plot events, names, integration of esoteric and exoteric perspectives. The study reviews a holotropic state of consciousness, which can develop into psychoid experience, accounting for the impossible to become possible. Based on the judgments of the direct relationship between the concepts of the macrocosm and the microcosm, the perception of reality as a result of human intellectual activity, it is specified that the efforts of the “possible human”, “virtual human” to liberate themselves from the dualistic perception of reality is accomplishable by acquiring the unity of consciousness. The authors point out that the review of the motive of “awakening” indicates Hesse’s intention to embody absolute transcendent reality in his characters, which could manage the crisis of splitting consciousness.
5
Riadi, Sugeng, and Emzir Emzir. "SUFISTIC AND TRANSFORMATIVE PEDAGOGIC VALUES IN SYAIKH SITI JENAR NOVEL BY AGUS SUNYOTO GENETIC STRUCTURALISM." IJLECR - INTERNATIONAL JOURNAL OF LANGUAGE EDUCATION AND CULTURE REVIEW 1, no. 1 (June 1, 2015): 79–86. http://dx.doi.org/10.21009/ijlecr.011.08.
Анотація:
This research aims to know and understand more deeply about mystical values and transformative pedagogic values in the Syaikh Siti Jenar novel written by Agus Sunyoto. The focus of this study was the intrinsic and extrinsic structure of meaning in the novel. The method applied in this study is content analysis using genetic structure by Lucien Goldmann. The results of the study show a number of sufistic values and transformative pedagogic values. Sufistic values include: repentance, ascetic, indigent, patience, gratitude, pleasure, and trust. While the transformative pedagogic values include altruism, egalitarian, pluralism, and eclectic. The findings of the author's world view includes figures deconstruction of the teachings of Syaikh Siti Jenar, cultural missionary endeavor, the concept of superhuman, mystical literature, and literary history.
6
Sujadi, Agus. "MORALITAS ASKETISME SYEKH SITI JENAR: STUDI TRILOGI SYEKH SITI JENAR KARYA AGUS SUNYOTO." PRASASTI: Journal of Linguistics 3, no. 2 (November 30, 2018): 151. http://dx.doi.org/10.20961/prasasti.v3i2.15098.
Анотація:
<p><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Sheikh Siti Jenar is a sensational figure through his teachings that are monotheistic. It is not so when reading the novel trilogy by Agus Sunyoto. The spiritual aspects of religion, which are presented can be said to be logical when viewed through the angle of asceticism. Research studies conducted in the form of text with the approach of critical discourse analysis (CDA). The data collected from the text unit of the novel trilogy of Sheikh Siti Jenar by Agus Sunyoto. The result of this research is, asceticism as individual morale leads to social and political morale. And the ascetic ethos of Sheikh Siti Jenar as a human person provides the impetus and limitation to act in his daily behavior. So the ascetic morality of Sheikh Siti Jenar has a general and expansive character.</span><strong></strong></p><p><strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"><br /></span></strong></p><p><strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Keywords: </span></strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Moralitas, Asketisme, Syekh Siti Jenar, Islam, Novel</span></p>
7
Suzi, V. N. "«You Will Remain in the World as a Monk»: the Motive of Obedience and Asceticism in Dostoevsky's World. To the 200th Anniversary of the Russian Genius." Язык и текст 9, no. 1 (2022): 49–60. http://dx.doi.org/10.17759/langt.2022090104.
Анотація:
The idea of salvation in the world sets the theme of the hermitage and the world, monasticism in the world, worldly holiness in culture. Monasticism is seen as a state of mind regardless of status. The article examines the artistic images of monks in the world. Two Dostoevsky novels "The Idiot" and "Crime and Punishment" are considered. It is proved that in the novel "Idiot" the main character acts as a visionary mystic and a missionary ascetic, he is positively beautiful in everything, excessively gifted with a sense of truth, beauty, tact, harmony. The author's thought is organized multilevel and dynamically, revealed in a triad: thesis, antithesis, synthesis. In the image of Alyosha Karamazov the idea of "about a Christian" is embodied, which the historical reality and personality type did not allow the author to fully realize in Myshkin. Any creation is not only the face of the author in his mobile reality, but also the outcome from it, a creative meta-idea.
8
Wallen, James Ramsey. "Flaubert versus the Enlightenment: The Libidinal Economy of Knowledge in Bouvard et Pécuchet." Novel 52, no. 2 (August 1, 2019): 200–218. http://dx.doi.org/10.1215/00295132-7546726.
Анотація:
Abstract This article reads Flaubert's unfinished final novel Bouvard et Pécuchet as a two-volume epic that demonstrates the secret of the encyclopedia: the fact that different calculi of truth functions can be seen to operate independently in different areas of knowledge, that knowledge itself contains contradictions. Taking Lukács's distinction between “narrative” and “descriptive” realism as a starting point, I argue that Bouvard in fact “narrates” the very changes Lukács describes, depicting a historical shift that speaks not only to changes in literary practice but to fundamental changes in the theory and organization of knowledge itself (compare Umberto Eco's From Tree to Labyrinth). Drawing on Bernard Stiegler's theory of the “proletarianization of consumption” in the postmodern “libidinal economy,” I read Flaubert as offering a prophetic Marxist critique of the political economy (centered around the consumption of information) that determines Bouvard and Pécuchet's estate. The novel's structure as an immoralist bildungsroman—in which the protagonists’ faithful pursuit of Enlightenment ideals eventually leads them to directly reject those ideals—corresponds to and predicts the situation diagnosed by Stiegler in For a New Critique of Political Economy. Finally, I point to a cycle of sublimation and desublimation in the novel regarding knowledge and stupidity, a complex cycle that nonetheless makes it possible to read the ascetic-aesthetic copy-mapping project of volume 2 (the Sottisier) as a cynical but effective response to dehumanizing capitalist processes like proletarianization and the desublimation of knowledge.
9
Mazzonis, Querciolo. "Battista Carioni da Crema (c.1460–1534) and the ‘Third Life’: Visions of Reform in Early Sixteenth-Century Italy*." English Historical Review 135, no. 573 (April 2020): 303–36. http://dx.doi.org/10.1093/ehr/ceaa066.
Анотація:
Abstract This essay sheds new light on the spirituality and historical significance of the influential and controversial Dominican friar Battista Carioni da Crema (c.1460–1534). A popular spiritual writer, charismatic founder of devout associations such as the Barnabites, and a spiritual director of several well-known Catholic figures, including Gaetano Thiene, Battista’s significance has not yet been fully acknowledged. The essay considers his spirituality in the framework of reforming movements emerging in Italy in the first half of the sixteenth century. In dialogue with previous interpretations of Battista, the essay provides a novel and systematic analysis of his notion of perfection and concept of the Church. Synthesising ascetic and mystic spiritual influences rooted in the monastic and humanist culture of the fifteenth century, Battista presented a distinctive view of Christian life, which included an ecclesiological perspective and a new geography of the sacred. Defined as the ‘third life’ and conceived in a period of religious fluidity, it neither fitted emerging Lutheran ideas nor the orthodox Catholicism of the Roman Church. In addition, the essay argues that Battista’s proselytism can be seen as an attempt to reform society which preceded proposals for religious reform made by groups such as the Spirituali.
10
Shofiyani, Yufi, and Henrikus Joko Yulianto. "Revealing The Meaning of Pilgrim’s Journey for Searching Salvation in Hermann Hesse’s "Siddhartha"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (November 30, 2019): 52–59. http://dx.doi.org/10.15294/rainbow.v8i2.34552.
Анотація:
This study is the analysis of the character Siddhartha’s pilgrimage journey in the novel entitled Siddhartha. There are three objectives of this study. The first is to describe the conflict between human’s worldly desires and his spiritual quest in Hermann Hesse’s novel, Siddhartha. The second is to explain how Siddhartha’s conflict between his worldly affairs and spiritual journey in view of Gadamer’s hermeneutics. And, the third is to explain how Siddhartha’s worldly and spiritual duality as a revelation of human’s conflict in general. The analysis and the description of the data are provided to find the conclusion. The analysis of this study is using Gadamer’s Hermeneutics theory. The study shows that the main character Siddhartha is searching for salvation through the ordeal life. He learned many teachings from Hinduism, being ascetic Samana, learned Buddha’s teachings, being worldly slave as the courtesan adherent, and finally he finds salvation from the river. In his journey to find salvation, Siddhartha is difficult to find teachings can satisfy him. He got the internal conflict between his worldly and spiritual quest when he became courtesan’s adherent. However, all the inner conflicts that Siddhartha felt have big roles and led him to make the next decision in his life. In the end of Siddhartha’s journey, finally he found salvation. The river has succeeded to change Siddhartha by its voice and “listen” became the key why he gets salvation in his life. Besides, there is the fact that Siddhartha’s story modelled itself on the journey of Siddhartha Gautama the Buddha. Hesse’s Siddhartha was written based on the author’s travel experience in India. The conflict that Hesse portrayed in that story mostly faced by people. In the novel, Hesse characterized Siddhartha as an individual who later found his life wisdom in an act of listening to the voices of nature. Listening means everything for Siddhartha.
Keywords: Gadamer’s hermeneutics, internal conflict, pilgrim’s journey
Дисертації з теми "Ascetic novel":
1
Medina, Diego. "Trabajos del vicio, afanes del amor vicioso par Simón de Castelblanco : édition critique et étude." Thesis, Rennes 2, 2021. http://www.theses.fr/2021REN20048.
Анотація:
Le présent travail propose la première édition critique, annotée et commentée, de Trabajos del vicio (Madrid, 1680) écrite, comme il est démontré, par le prédicateur et frère augustin Simón de Castelblanco. Par une approche ecdotique — en lien avec les deux disciplines complémentaires que sont la bibliographie documentaire et la critique textuelle —, il a été possible de clarifier l'histoire du texte et d‘identifier son véritable auteur. La phase de la recensio révèle qu'il existe une édition de l‘œuvre de 1680 et une « émission » de 1684 qui présente deux états d‘édition. Ces émissions sont le produit de la stratégie commerciale orchestrée par l'éditeur Lorenzo García et le libraire Juan Fernández pour remédier à l'échec financier qu'a dû représenter la commercialisation de l'œuvre. Le texte critique, accompagné d'un important appareil de notes, a été rigoureusement établi à partir de l'exemplaire numérisé du BDH (R-8617) de l’editio princeps. Compte tenu de la rareté des ouvrages philologiques sur l'auteur et l'œuvre, l'étude préliminaire a mobilisé différentes sources documentaires telles que des catalogues biobibliographiques ou des recueils sur les frères augustins pour traiter en profondeur les aspects liés à la biographie et à l'œuvre de Simón de Castelblanco. En outre, par l‘étude de la réception de l‘œuvre et l‘analyse comparative avec d‘autres romans baroques, Trabajos del vicio s‘inscrit dans le corpus du « long roman » du dernier quart du XVIIe siècle, caractérisé par une littérature représentative d‘une morale ascétique forteThis work proposes the first critical edition, with annotations and introductory study, of Trabajos del vicio, afanes del amor vicioso (Madrid, 1680), written, as well demonstrated, by the Augustinian friar and preacher Simon de Castelblanco. Following ecdotic procedures - in connection with two complementary disciplines such as material bibliography and textual criticism - it has been possible to clarify the history of the text and prove its true author. The phase of the recensio reveals the existence of an edition of 1680, and an issue of 1684, which presents two states of edition. The issue is the product of the commercial strategy orchestrated by the printer-publisher Lorenzo García and the bookseller Juan Fernández with the intention of overcoming the lucrative failure that the commercialization of the novel must have entailed. The critical text, accompanied by an extensive annotation apparatus, has been rigorously fixed from the digitized copy of the BDH (R-8617), after verifying the equality of the rest of the copies. Given the scarcity of philological studies on the author and the novel, the preliminary study has used different documentary sources such as bio-bibliographic sourcebooks and compendia on Augustinian friars, dealing in depth with aspects related to the biography and work of Simon de Castelblanco. Likewise, through the perspective of the reception studies and the comparative analysis with other contemporary novels, Trabajos del vicio is framed within the corpus of the ―long novelǁ of the last quarter of the 17th century, characterized by an exemplary literature of strong ascetic morality
2
Russell, Jamie Edward. "Bodies of light : homosexuality, masculinity and ascesis in the novels of William S. Burroughs." Thesis, Royal Holloway, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313561.
Книги з теми "Ascetic novel":
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Kakar, Sudhir. The ascetic of desire: A novel of the Kamasutra. Woodstock, N.Y: Overlook Press, 2000.
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Kakr, Sudhir, and Sudhir Kakar. Ascetic of Desire: A Novel. Penguin Books,India, 1999.
3
Kakar, Sudhir. The Ascetic of Desire: A Novel of the Kama Sutra. Overlook TP, 2002.
4
Lecourt, Sebastian. A More Liberal Surrender. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812494.003.0005.
Анотація:
This chapter explores how Walter Pater translated the political paradoxes of Arnoldian secularism into an ethical paradox of asceticism. In his 1885 historical novel, Marius the Epicurean, Pater tells the story of a second-century Roman who turns toward the new religion of Christianity because he sees in it the summation of his own pagan past. In this way Marius becomes a kind of conversion novel against conversion, one that rejects an ascetic, conversionist Christianity for a religion that embraces all the contradictory inheritances of history. In his very repudiation of ascetic sacrifice, however, Marius also becomes the sacrificial victim of his own aesthetic openness: a paragon of self-cultivation who is ultimately slain by his own refusal to reject any aspect of experience.
Частини книг з теми "Ascetic novel":
1
Mulhall, Stephen. "Authority and Revelation." In The Ascetic Ideal, 18–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896889.003.0002.
Анотація:
This chapter tracks the ascetic ideal from its religious point of origin to some of its key manifestations in the realms of morality and aesthetics. It relates Nietzsche’s original critique to Kierkegaard’s critical advocacy of Christianity, and uses Cavell to show how the latter can help us to understand twentieth-century artistic modernism as genealogically related to religious and moral concerns. It also argues that contemporary debates between moral individualists and moral philosophers influenced by Wittgenstein (such as Raimond Gaita and Cora Diamond) can be understood as arguments over contemporary manifestations of the ascetic ideal in both religion and morality. The central themes of the chapter are then brought together in a reading of a novel by William Golding.
2
Hasty, Olga Peters. "On Not Showing Dostoevskii’s Work: Robert Bresson’s Pickpocket." In Border Crossing. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474411424.003.0003.
Анотація:
This chapter focuses on Robert Bresson’s engagement of Dostoevskii’s Crime and Punishment in his 1959 film The Pickpocket. It argues that although Bresson suppresses Dostoevskii’s emphasis on psychology in favor of his own ascetic cinematic style, he nevertheless locates important points of contact with the novelist’s existentialist questions and concern for alienation from others. Bresson’s replacement of the murder of a pawnbroker with the crime of pickpocketing recalls another Dostoevskian novel, The Gambler, in which the protagonist tests himself against fate through risky bets at the roulette wheel that, similarly to Raskolnikov and Bresson’s hero Michel, enslave him in a compulsion that erodes his selfhood.
3
Coit, Emily. "The Education of the People in James’s The Bostonians and The Princess Casamassima." In American Snobs, 49–79. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474475402.003.0003.
Анотація:
Chapter 2 reads Henry James's The Bostonians and The Princess Casamassima in the context of their serialization in magazines later called 'genteel', showing how these novels question the practice of cultivation that those magazines facilitate and prize. Identifying that practice as a core ideal in the liberalism expressed by Bostonians like Charles Eliot Norton, the chapter shows how James questions the capacity of the broader public for such cultivation. Especially in his evocation of Reconstruction-era efforts to educate freedmen, James points to the hypocrisy and the accidental tyrannizing of liberal educators like Norton; but his novels distinguish between that accidental tyranny and the deliberate tyranny of those who would simply master and rule rather than educate. Associating such projects of mastery with Thomas Carlyle's pessimism, which he juxtaposes against an Emersonian optimism about democracy, James ambivalently endorses Carlyle's sense that 'the people' have meagre capacities, but also links the denial of education to violence. Drawing from Walter Pater, James portrays cultivations that feed on the pleasures of food and art in New York and the Continent, and suggests that this kind of cultivation fosters development much more successfully than the ascetic moralizing of democratic revolutionaries and Bostonians.
4
Cordingley, Anthony. "Mystic Paths, Inward Turns." In Samuel Beckett's How It Is, 138–93. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474440608.003.0006.
Анотація:
This chapter expands upon the Christian themes introduced in the previous chapter. It identifies intertextual discourse with the Psalms, Early Church Fathers, Gregory of Nyssa, Augustine and certain neo-Platonists. It explores the importance of desert mysticism and notions of ascesis within the novel, and links this with multiple allusions to the inward turn or practised indifference of seventeenth-century Rationalists, notably Malebranche and Geulincx, and Quietists such as Fénelon, or the philosophy of Spinoza. How It Is is then argued to be Beckett’s most sustained engagement with Geulingian ethics. When Beckett draws on mysticism, Rationalism, Occasionalism and the conceptualisation of freewill in each, he is shown to thematize artistic originality and the agency of narrative voice, its relationship to the authorial voice.
5
Severs, Jeffrey. "E Pluribus Unum." In David Foster Wallace's Balancing Books, 198–243. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231179447.003.0007.
Анотація:
Where Infinite Jest had allowed Wallace to go continually inside the calculating minds of addicts and consumers to find evidence of diminishing returns and enslavement, he turned to taxes in order to place in the background of his next novel innumerable arcane terms of valuation, transaction, and reconciling, the million acts of book-balancing that go on constantly at the IRS. Oblivion’s wariness about the saving power of work receives new accents in this examination of ascetics, and by elaborating anew my central terms of work, value, and political rhetoric, I add nuance to readings that have already characterized the novel as a history of the rise of neoliberalism. In more specific terms, the chapter takes up three main threads: first, a re-energized role for ritual, a trope taken from DeLillo, as Wallace depicts his priestly accountants at sacred work. Second, a re-reading of forms of paper value in a neoliberal society, centered on contracts (a concern I unpack in previous chapters as well) and the values inscribed on currency, here elaborated in the novel’s many scenes that encode a Freudian intermingling of money and waste. Third, Wallace’s final rendition of axiology in passages about human attention’s comparative valuing of details, as explored through competing models of relevance and what the author-persona calls “the exact size and shape of every blade of grass in my front lawn” – one last image of the ground fiction forms.