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2019, Exploring Sylvia Plath's Mindscape through Ted Hughes's Red
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AI-generated Abstract
The essay critically analyzes Ted Hughes's poem "Red," which is addressed to Sylvia Plath, highlighting Hughes's use of visual imagery and color symbolism to portray Plath's troubled mindscape and their complex relationship. The poem employs a vivid palette, contrasting red associated with pain and instability to blue representing solace, thus illustrating the emotional turmoil experienced by both poets. By examining various objects, colors, and symbolic references, the paper elucidates the impact of Plath's psychological struggles on Hughes, suggesting that the poem offers a nuanced perspective on her life and death.
Plath Profiles, 2009
The following dissertation examines the language of Plath's final poem in attempt to convey her psychological state of mind. Psychological literature was reviewed in relation to Plath's final poems as well as psychiatric research examining the syntax and choice of words of her final poems. The aim is to relay that the poems written in the last six weeks of her life strongly reflect her bipolar and suicidal suicidal tendencies, and are not culturally or politically influenced. The dissertation will hopefully provide a new dimension to the field of Plath studies.
iun.edu
The color red appears in nineteen of the Ariel poems. These nineteen "red poems" and their placement in the collection create a pattern of purification and rebirth from which a single character emerges. 1 The first four red poems deal with the female body. The next eight red poems connect the female body with the body of mother earth, specifically in night or pre-dawn settings. The next six of the nineteen red poems are poems that deal with forgetfulness, the death of the physical body, and purging of personal history in order to be reborn. The last red poem, "Stings," completes the cycle of female rebirth and purification in these Ariel poems. Red is Sylvia Plath's "Triple-Goddess."
This is an excerpt of my work unlocking Plath's work from 1956-1963, outside of Ariel, using Qabalistic methods. For more information, please visit www.fixedstarsgovernalife.com.
This essay examines Ted Hughes’s controversial actions as editor of the 1965 version of Ariel and explores the distortion of overall meaning that resulted. Using Plath’s poem, “The Rabbit Catcher” (which had been omitted by Hughes), the essay reviews this single exemplary element within his editorship and his eventual response to targeted complaints from feminists. The work determines that Hughes’s editorship of Ariel had significant adverse consequences in respect of misinformed critical responses and serious damage to his and Plath’s (albeit posthumous) reputations.
Friday I got an idea. I am now in the midst of writing the biggest true Confession I have ever written, all for the remote possibility of gaining… filthy lucre. A contest in True Story is in the offing, with all sorts of Big Money prizes. Being a most mercenary individual, because mercenary can buy trips to Europe, theaters, chop houses, and other Ill Famed what-nots, I am trying out for it … anyhow, Sylvia just finished the rough draft of a whopping true Confession of over 40 (you can count them) pages, trying to capture the style, and let me tell you, my supercilious attitude about the people who write Confessions has diminished. It takes a good tight plot and a slick ease that are not picked up overnight like a cheap whore. (Plath, The Journals of Sylvia Plath, 1950-1962 How to take Plath at her word? The above quotation from a 20-year-old Sylvia's journal shows Plath's relationship to the confession, albeit an early one. Confession here is not precisely confession, but rather something hovering dangerously between fiction and testimony, and itching to play to the crowd. The sexualized imagery Plath uses in this excerpt is pronounced; a good confession is metaphorized as a sexual technique exercised to attain specific ends; in this case, pecuniary. Despite the apparent reproaches against "the peanut-crunching crowd" depicted in "Lady Lazarus" (Plath, Ariel: The Restored Text 15), Plath here is seen to deliberately entice the peanut crunchers, the bored spectators, desperate for sensation-while setting herself up as an expensive whore.
Sylvia Plath is generally seen as writing about herself, even when World War II and the Holocaust are sources of her figurative language; many critics assume there must be a disjunction between her personal life and her historical context (1932-1963). I will show that, contrary to the dominant view, Plath is not merely publicizing her own life; rather, she historicizes women’s lives, broadly construed, as representative American lives of her time. I suggest that it is Plath’s persistent border-crossing -- the transgression of gendered spaces in her eager appropriation of public poetic power – which may be causing the critical insistence on a psychologically-based analysis of her work.
The main aim of this study is to highlight the feministic anguish in the poetry of most potent voice among the avant-garde poets of mid twentieth century namely Sylvia Plath. Moreover, this paper also tries to explain various other issues like death and depression which are among the recurring themes not only in her poetry, but also in the poetry of other confessional poets as well. An attempt is also made to scrutinise her personal relationships that marked an impression in the entire loop of her poetry.
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