By Jaime Sabines
L. a. Biblioteca Jaime Sabines pone al alcance de los lectores los angeles obra completa, en cuatro volúmenes, de uno de los más admirados poetas contemporáneos de México. En esta edición, revisada y contrastada con los documentos originales del poeta, se reúnen Adán y Eva (1952) (su primera incursión en l. a. poesía en prosa), Tarumba (1956) y Diario semanario y poemas en prosa (1961), que lo confirmaron como uno de los grandes creadores de l. a. literatura hispanoamericana.
«Un Baudelaire contemporáneo» Donald F. Fogelquist
«Uno de los poetas fundamentales, no sólo de México sino de Hispanoamérica y los angeles lengua castellana» Mario Benedetti
«Uno de los mejores poetas contemporáneos de nuestra lengua. Muy pronto desde su primer libro, encontró su voz. Una voz inconfundible» Octavio Paz
«El gran inconforme, el dueño de una rebelión auténtica» Carlos Monsiváis
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Extra info for Adán y Eva / Tarumba / Diario semanario y poemas
What we can know turns out to be a great deal less than we thought we knew before engaging in that assessment of our knowledge. Our position is much more restricted, much poorer, than we had originally supposed. We are confined at best to what Descartes calls "ideas" of things around us, representations of things or states of affairs which, for all we can know, might or might not have something corresponding to them in reality. We are in a sense imprisoned within those representations, at least with respect to our knowledge.
Does Descartes's dream-possibility fulfil both of those 19 conditions? I have already said that it seems undeniable that it fulfils the first. If he were dreaming Descartes would not know what he claims to know. Someone who is dreaming does not thereby know anything about the world around him even if the world around him happens to be just the way he dreams or believes it to be. So his dreaming is incompatible with his knowing. But does it fulfil the second condition? Is it a possibility which must be known not to obtain if Descartes is to know that he is sitting by the fire with a piece of paper in his hand?
This can seem to leave us in the position of finding a barrier between ourselves and the world around us. There would then be a veil of sensory experiences or sensory objects which we could not penetrate but which would be no reliable guide to the world beyond the veil. If we were in such a position, I think it is quite clear that we could not know what is going on beyond the veil. There would be no possibility of our getting reliable sensory information about the world beyond the veil; all such reports would simply be more representations, further ingredients of the evermore-complicated veil.