Ya boi fell asleep thinking about Negative Capability and woke up with a neo-romantic theory of creativity.
https://en.m.wikipedia.org/wiki/Negative_capability
So here's what came to me in my dream. Creativity doesn't strive after mere "content," like the Library of Babel. Creativity strives after the highest levels of Truth. The problem for humans is that Truth is divine: it is the Logos.
The gods make humans votaries of Logos under 2 conditions: the Pastoral and the Socratic.
The theme to both is that the gods require the obliteration of everyday sense-making, because human reason stands in the way of divine Logos.
Pastoral creativity -- such as in the rude songs of the Shepheardes Calender -- comes on the condition of penury. Spenser could write because he was a "scholarship boy" and died "for want of bread."
Socratic creativity -- exemplified by Kierkegaard -- involves the acceptance of unreason, contradiction, &c with the faith that the gods will draw forth Logos.
This is an inversion of what is normally considered a healthy and an unhealthy mind.
A normal view of a healthy mind might demand that one arrive at conclusions by reason based on the best evidence available.
But compared with the totally of evidence, or the infinity of time to be spent in reason, normal human conclusions are less than even a spark of insight. They are crude approximations.
This neo-romantic view says that humans must avail themselves of the perspectives that have infinity.
In practice, I think this nicely sets up both postromantic projects of observational science (esp. in the Humboldt-Schiller tradition) and high criticism (genealogical criticism esp).
In pithy terms the cash-value advice for these is:
1. Wherever your freedom is crushed by economic necessity, there is the allure of the muses.
2. Wherever your sense-making decoheres into nonsense, there divine Pletho sits on your lips.
Mere necessity and sublime nonsense are both paths to Delphi.
The genius is the source of his own indeterminacy and the gods' necessity.
Both involve the transformation of the human self into a mirror.
The pastoral poet must make himself into an absolute mirror of the need everywhere around him. As the gods assign needs to the world, they will draw the Logos out of his plaintive song.
The Socratic madman must make himself into a mirror of language itself. As the gods gift language to the world so that they can selectively hear their praises, they will draw the Logos out of his schizoid discourses.