Ποίηση και στοχασμός. Η ποίηση, κατάφαση της ανθρώπινης πνευματικότητας
Like all fine arts, poetry was born together with the human being. It exclusively belongs to, and exists with it. Beyond the bounds of humankind, poetry is not only impossible, but verily unthinkable. Consequently the history of poetry is closely interwoven with man΄s adventure and follows step by step march and evolution of the life of human societies. Flowing down from its rich and eternal fountains poetry impregnated the Logos and shed light on each man-poet as well as on all blessed to feel its godlike touch. Nevertheless poetry, and particularly its listing among the higher experiences of human spiritual life, was not always considered to be a self evident truth. Both the obscurantism of the Middle Ages and the dawn of the Renaissance would be over, before studies and reflections on poetry began to make their appearance, just a little earlier before the emergence of the giants of the Enlightenment, late in the 18th and 19th century, when man was recognised to be not only a «logical» or a «religious» being, but equally so, an «aesthetic» being, with three paramount and coequal manifestations of his spirituality, which distinguish and characterise him. In the revival of interest among philosophers in art in general and its cognitive function, poetry -an art in the truest and deepest sense- made up all the ground it had lost during its protracted struggle to compete with philosophy, and stands today on at least the same level as philosophy. It may even have overtaken the latter, in view of the new approach to the world-picture offered by the natural sciences. The more general recognition of the need for recourse to the «poetic word» for a more adequate approach to areas that traditionally belonged to the intellectual realm is, as a matter of fact, a fairly recent phenomenon. Thus, from the idea that poetry and philosophy are of equal value and importance, we have progressed to a preference of the former and we are already arriving at reflections about rejecting the intellectual cognitive approach (cognitio intellectiva) in favour of the intuitive approach (cognition sensitiva) to knowledge.