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Noon, p. 137), and his other interventions, may be suggestively metafictional, but in Lawrence's terms they warn against 'the superimposition of a theory' (Foreword, Women in Love, p. 486) which might threaten to obliterate what he identifies in 'Study of Thomas Hardy' as the artist's 'sensuous understanding' (Hardy, p. 93). 4 Language and the Unconscious: The Radical Metaphoricity of Psychoa11alysis and the Unconscious and Fantasia of the Unconscious I We profess no scientific exactitude, particularly in terminology.

H. Lawrence: The Thinker as Poet can bring forth the new passion, the new idea, this people will endure. Those others, that fix themselves in the old idea, will perish with the new life strangled unborn within them. Men must speak out to one another. (Foreword, Women in Love, p. 486) Presumably they must do so in 'a new language', the new language(s) of the decolonized. It is highly appropriate that Women in Love, which makes conscious certain ideas about language, is the context for this statement.

In a letter to Blanche Jennings in December 1908 Lawrence had written, 'Somehow, I think we come into knowledge (unconscious) of the most vital parts of the cosmos through touching things', a statement that underlines Lawrence's insistence on non-mental and nonverbal modes of knowledge as providing a route to genuine responsiveness, where 'feeling' and 'knowledge' intersect. Already in 1908 'knowledge (unconscious)' describes the mode of 'authentic' feeling that would consistently interest Lawrence, underpinning his later concentration on ancient ontologies.

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