Walter Benjamin developed his concept of the “aura” on the basis of the poetry of Baudelaire and applied this term to objects of art, nature, and man. Georg Picht transformed Benjamin’s aura-concept into a method of pre-rational knowledge forms, whose mediums includes foremost music, but also poetry and art. In modern nature poetry the varieties of aura cognition can be determined and described with the help of Benjamin’s and Picht’s concepts: Gennadij Ajgi creates poetic equivalents for the experience of nature-aura; Keijiro Suga makes a diagnosis of aura of areas of natural sites or landscapes and their historical transformation through war and nuclear catastrophe (Fukushima); Christian Lehnert translates auratic communication with nature in poetic conversations.

On account of its constitution as a temporally organized sequence of verbal utterances, typically presented from a speaker’s subjective perspective, lyric poetry is particularly suited to simulate mental processes and thereby mediate forms of cognition and insight. Indeed, the presentation of cognitive phenomena can be considered one of the prime functions of lyric poems throughout the history of poetry. For the analysis of such processes in poems a transgeneric narratological approach is here proposed, which is ultimately based on the anthropological fact that human existence is inescapably subject to temporality and change and that individuals are therefore permanently concerned with understanding, structuring, planning or preventing change. For this purpose, they employ the basic operation of narration in their communication both with others and themselves as well as in the production and reception of the various artistic genres, not only in fiction, drama and film, but also in lyric poetry. Poems employ narrative elements in a variety of modes which are specific to poetry, such as psycho-narration, mini-narratives, condensed, implicit or metaphorical narratives. A central device for structuring and interpreting a narrative sequence is the event, a transformation or decisive turn in the chain of changes, which then constitutes the moment of cognition or insight in the poem. The presentation of such a mental transformation from the speaker’s limited subjective perspective allows for a critical assessment of status and motivation of the process of cognition on the part of the reader. This transgeneric narratological approach to the cognitive dimension of lyric poetry will first be demonstrated with the analysis of an older prototypical example, W. B. Yeats’s “The Second Coming”, and then applied to three recent, complex British-Irish poems, Eavan Boland’s “The Making of an Irish Goddess”, Kathleen Jamie’s “The Way We Live” and Paul Muldoon’s “Why Brownlee Left”, exemplifying the range of variation in which lyric poetry can perform and mediate mental processes of cognition.

The problem of this volume is not so much ‚Lyrik‘ but rather ‚Erkenntnis‘ (knowledge, cognition). This paper, therefore, discusses a revision of the notion of ‚erkennen‘ (knowing, realizing, understanding), explaining it as a way of transforming our way of thinking things at the same time as understanding ourselves and other cognizant beings. In this way, the notion of knowledge / understanding is to be freed from the narrow restrictions of science, by which most of us have acquired the habit of limiting understanding to specific scientific methods. Beyond the bounds of established scientific standards, the practice of philosophical thinking reveals analogies to the practice of lyrical thinking. Both try to explore new ways of thinking beyond the limits of established methodological guidelines. Which characteristics do they share, which differences remain? But most of all, how can these nonscientific ways of searching for knowledge be protected from confusion and disorientation? How may their ways of thinking be legitimized? Where do they lead? A major thesis of the paper argues that both ways of searching for knowledge, poetry and philosophy, question the generally accepted distinction of analytical and synthetic judgements. This distinction is a constitutive element of any scientific discourse manifesting itself in the importance of the introductory definitions of its specific basic terms. They start from the common experience that seemingly evident words and notions, by being used in unaccustomed ways, may change their meanings, i.e. their relations to other words and notions. Both in their own traditions, experimental practices of thinking poetry as well as philosophy, may succeed in opening up new ways of perceiving of things as well as realizing the thinkers’ own position in the world while attempting to convince others to join them in doing so.

The relationship between poetry and cognition appears, at first glance, as hardly compelling as that of art and science, of feeling and thinking, or even of intuition and analysis. For this reason, its analysis is fundamentally concerned with questions from philosophical and literary criticism perspectives: Which forms of “cognition” are possible in poetry? In what way and in what forms can poetry also be a medium of generation and/or mediation of cognition, experience or even knowledge and truth? And which processes, matters, or “information” are thereby privileged? Are there subgenres of poetry, for example historical poetry, reflective poetry or didactic poetry, that are especially relevant as regards cognitive functions? And can cognition also be mediated through aura, Stimmung or experience?

Lyrik gilt vielfach als hermetisch, gefühlszentriert oder ästhetisch überdeterminiert. Daher ist das Verhältnis von Lyrik und Erkenntnis auf den ersten Blick so wenig zwingend wie das von Kunst und Wissenschaft, von Fühlen und Denken oder auch von Intuition und Analyse. Die Beiträge des Bandes widmen sich aus philosophischer und literaturwissenschaftlicher Perspektive Praktiken und Formen, die sich in der Lyrik, insbesondere in der Gegenwartslyrik, möglicher Erkenntnisfunktionen bedienen. Dabei geht es um grundsätzliche Fragen zum Verhältnis von Lyrik und Erkenntnis: Welche Formen von ‚Erkenntnis‘ sind in der Lyrik überhaupt möglich? Inwiefern und mit welchen Formen kann Lyrik auch ein Mittel der Generierung und/oder Vermittlung von Erkenntnis, Erfahrung oder gar Wissen und Wahrheit sein und welche Verfahren, Inhalte oder ‚Informationen‘ werden dabei bevorzugt? Gibt es Subgenres der Lyrik, beispielsweise Geschichtslyrik, Gedankenlyrik oder Lehrdichtung, die im Hinblick auf Erkenntnisfunktionen besonders relevant sind? Und kann Erkenntnis auch durch Aura, Stimmung oder Erlebnis vermittelt werden?