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Author: Giuseppe Tulli
Publisher: Independently Published
ISBN:
Category :
Languages : en
Pages : 346
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Book Description
Cosmology evokes today the vision of physical "outer space", in contrast to the "inner space" of psychology. Can these fundamental visions meet? Revealingly, the ancestral visions in myth were cosmological. But then ca 500 BC man became "the measure of all things". As told e.g. in Greek myths, wily Prometheus stole the "fire of the gods" by hiding it in a hollow fennel stalk and gave it to man. The meaning is composite: man is now the "creator", but by an original "trick" or "artifice". However, as later interpreted in classical tradition: "the First Transcendent Fire does not enclose its own Power in matter by means of works, but by the Intellect." Or as in modern psychology, the power of reason - or classically, of logos - as the determinacy of the mind over-comes the self as the determinacy of the body. But, additionally: "the Intellect derived from Intellect is the Craftsman of the fiery Cosmos". Because the cosmos is indeed already "Intellect", or is actively intelligible. I.e. the world is intelligent, and ultimately intelligible from intelligible, mind from mind. The upshot is, paradoxically, that the cosmos is mind, and that the mind surges psychologically from the self by ultimately becoming "the measure of all things". The mythological statement of this crisis came to be known in ancient Greece as Tragedy, and its over-coming, the evolution of the cosmic mind, and hence of man. Ever since, the statements in myth have been either of affirmative or negative reaction to the crisis (e.g. Zoroastrianism and Buddhism), and then the statements in logos as art, science and philosophy. Art is fundamentally Tragic, whereas science and philosophy have barely developed their cosmological vision. The problem is in fact in the contradictory nature of the evolution of the mind from the body, thereby necessarily involving the crisis of Tragedy. Thus, cosmology cannot be just scientific, but ultimately philosophical. And yet, as attested in history, only recently there's been "the first tragic philosopher" with Friedrich Nietzsche, who generally envisioned a "philosophy of the future". Its more precise name is indeed philosophical cosmology. In this respect, the present book actually completes a tetralogy with three previous works - Homo contradictorius, One Whole, and Over Man - that aim at discovering and developing its theoretical foundations.
Author: Giuseppe Tulli
Publisher: Independently Published
ISBN:
Category :
Languages : en
Pages : 346
Get Book Here
Book Description
Cosmology evokes today the vision of physical "outer space", in contrast to the "inner space" of psychology. Can these fundamental visions meet? Revealingly, the ancestral visions in myth were cosmological. But then ca 500 BC man became "the measure of all things". As told e.g. in Greek myths, wily Prometheus stole the "fire of the gods" by hiding it in a hollow fennel stalk and gave it to man. The meaning is composite: man is now the "creator", but by an original "trick" or "artifice". However, as later interpreted in classical tradition: "the First Transcendent Fire does not enclose its own Power in matter by means of works, but by the Intellect." Or as in modern psychology, the power of reason - or classically, of logos - as the determinacy of the mind over-comes the self as the determinacy of the body. But, additionally: "the Intellect derived from Intellect is the Craftsman of the fiery Cosmos". Because the cosmos is indeed already "Intellect", or is actively intelligible. I.e. the world is intelligent, and ultimately intelligible from intelligible, mind from mind. The upshot is, paradoxically, that the cosmos is mind, and that the mind surges psychologically from the self by ultimately becoming "the measure of all things". The mythological statement of this crisis came to be known in ancient Greece as Tragedy, and its over-coming, the evolution of the cosmic mind, and hence of man. Ever since, the statements in myth have been either of affirmative or negative reaction to the crisis (e.g. Zoroastrianism and Buddhism), and then the statements in logos as art, science and philosophy. Art is fundamentally Tragic, whereas science and philosophy have barely developed their cosmological vision. The problem is in fact in the contradictory nature of the evolution of the mind from the body, thereby necessarily involving the crisis of Tragedy. Thus, cosmology cannot be just scientific, but ultimately philosophical. And yet, as attested in history, only recently there's been "the first tragic philosopher" with Friedrich Nietzsche, who generally envisioned a "philosophy of the future". Its more precise name is indeed philosophical cosmology. In this respect, the present book actually completes a tetralogy with three previous works - Homo contradictorius, One Whole, and Over Man - that aim at discovering and developing its theoretical foundations.
Author: Nuria Scapin
Publisher: Walter de Gruyter GmbH & Co KG
ISBN: 3110685639
Category : Literary Criticism
Languages : en
Pages : 276
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Book Description
Greek tragedy occupies a prominent place in the development of early Greek thought. However, even within the partial renaissance of debates about tragedy’s roots in the popular thought of archaic Greece, its potential connection to the early philosophical tradition remains, with few exceptions, at the periphery of current interest. This book aims to show that our understanding of Aeschylus’ Oresteia is enhanced by seeing that the trilogy’s treatment of Zeus and Justice (Dikê) shares certain concepts, assumptions, categories of thought, and forms of expression with the surviving fragments and doxography of certain Presocratic thinkers (especially Anaximander, Xenophanes, Heraclitus, and Parmenides). By examining several aspects of the tragic trilogy in relation to Presocratic debates about theology and cosmic justice, it shows how such scrutiny may affect our understanding of the theological ‘tension’ and metaphysical assumptions underpinning the Oresteia’s dramatic narrative. Ultimately, it argues that Aeschylus bestows on the experience of human suffering, as it is given in the contradictory multiplicity of the world, the status of a profound form of knowledge: a meeting point between the human and divine spheres.
Author: Steve Odin
Publisher: Lexington Books
ISBN: 1498514782
Category : Philosophy
Languages : en
Pages : 357
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Book Description
The present volume endeavors to make a contribution to contemporary Whitehead studies by clarifying his axiological process metaphysics, including his theory of values, concept of aesthetic experience, and doctrine of beauty, along with his philosophy of art, literature and poetry. Moreover, it establishes an east-west dialogue focusing on how Alfred North Whitehead’s process aesthetics can be clarified by the traditional Japanese Buddhist sense of evanescent beauty. As this east-west dialogue unfolds it is shown that there are many striking points of convergence between Whitehead’s process aesthetics and the traditional Japanese sense of beauty. However, the work especially focuses on two of Whitehead’s aesthetic categories, including the penumbral beauty of darkness and the tragic beauty of perishability, while further demonstrating parallels with the two Japanese aesthetic categories of yûgen and aware. It is clarified how both Whitehead and the Japanese tradition have articulated a poetics of evanescence that celebrates the transience of aesthetic experience and the ephemerality of beauty. Finally it is argued that both Whitehead and Japanese tradition develop an aesthetics of beauty as perishability culminating in a religio-aesthetic vision of tragic beauty and its reconciliation in the supreme ecstasy of peace or nirvana.
Author: Brooks Otis
Publisher: UNC Press Books
ISBN: 1469640112
Category : Literary Criticism
Languages : en
Pages : 152
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Book Description
Otis clarifies the moral and theological issues raised in the Ortesia and relates them to certain stylistic and structural qualities of the three plays. He tackles the central questions of guilt, retribution, and the relation between human and divine justice, and he sees a carefully prepared evolution in the trilogy from a primitive to a more civilized form of justice. Otis treats the trilogy as a poem, a play, and a work of theological and philosophical reflection. Originally published in 1981. A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.
Author: Nuria Scapin
Publisher: de Gruyter
ISBN: 9783110685527
Category : Language Arts & Disciplines
Languages : en
Pages : 0
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Book Description
Greek tragedy occupies a prominent place in the development of early Greek thought. Yet, its connection to the Presocratic tradition remains at the periphery of current interest. This book shows how Aeschylus' Oresteia - in its own dramatic lang
Author: Th.C.W. Oudemans
Publisher: BRILL
ISBN: 9004246533
Category : History
Languages : en
Pages : 270
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Book Description
Author: Richard Seaford
Publisher: Cambridge University Press
ISBN: 9780521539920
Category : Fiction
Languages : en
Pages : 386
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Book Description
How were the Greeks of the sixth century BC able to invent philosophy and tragedy? In this book Richard Seaford argues that a large part of the answer can be found in another momentous development, the invention and rapid spread of coinage, which produced the first ever thoroughly monetised society. By transforming social relations monetisation contributed to the ideas of the universe as an impersonal system, fundamental to Presocratic philosophy, and of the individual alienated from his own kin and from the gods, as found in tragedy.
Author: Richard Seaford
Publisher: Cambridge University Press
ISBN: 1107009278
Category : Drama
Languages : en
Pages : 381
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Book Description
In the earliest drama the clash between the old world of ritual and the new world of money is revealed.
Author: Thomas G. Rosenmeyer
Publisher:
ISBN: 9780520064454
Category : Literary Criticism
Languages : en
Pages : 230
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Book Description
Lucius Annaeus Seneca, Nero's tutor and advisor, wrote philosophical essays, some of them in the form of letters, and dramas on Greek mythological topics, which since the early Renaissance have exercised a powerful influence on the European theater. Because in his essays Seneca, in his own eclectic way, subscribes to the philosophy of the Stoic school, scholars and critics have long been asking the question whether the plays, also, could be regarded as transmitters of Stoic thought. Various answers, ranging from a categorical no to an uneasy yes, have been given. With few exceptions, the students who have concerned themselves with this question have looked for their enlightenment in Stoic psychology and Stoic ethics. In this book, Thomas G. Rosenmeyer proposes instead to look at the Stoic science of nature, of the world and human beings in the world, as a more plausible grounding for the difference between Senecan drama and its Greek predecessors. In the process of looking at what the Stoics, especially the early Stoics, had to say about the forces determining natural phenomena, the author uncovers a deeply pessimistic strain in Stoic cosmology, and an interest in physicality and environmental tension, that he finds replicated in the theater, not only of Seneca, but also of the later European tradition indebted to him. Lucius Annaeus Seneca, Nero's tutor and advisor, wrote philosophical essays, some of them in the form of letters, and dramas on Greek mythological topics, which since the early Renaissance have exercised a powerful influence on the European theater. Because in his essays Seneca, in his own eclectic way, subscribes to the philosophy of the Stoic school, scholars and critics have long been asking the question whether the plays, also, could be regarded as transmitters of Stoic thought. Various answers, ranging from a categorical no to an uneasy yes, have been given. With few exceptions, the students who have concerned themselves with this question have looked for their enlightenment in Stoic psychology and Stoic ethics. In this book, Thomas G. Rosenmeyer proposes instead to look at the Stoic science of nature, of the world and human beings in the world, as a more plausible grounding for the difference between Senecan drama and its Greek predecessors. In the process of looking at what the Stoics, especially the early Stoics, had to say about the forces determining natural phenomena, the author uncovers a deeply pessimistic strain in Stoic cosmology, and an interest in physicality and environmental tension, that he finds replicated in the theater, not only of Seneca, but also of the later European tradition indebted to him.
Author: Anthony B. Kelly
Publisher: Universal-Publishers
ISBN: 1581120605
Category : Philosophy
Languages : en
Pages : 133
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Book Description
This thesis argues that with the advance of scientific knowledge, particularly in cosmology, Natural Theology can now provide an answer to the question as to the reason for the existence of man and the world. Aristotle had reasoned from the contingency of the world to the necessity of a God. He had also concluded that the world was unworthy of God's concern, as God could not be concerned with a world which was significantly different from God himself. Aristotle's reasoning from the world up to God, together with his inability to reason down from God to the world, established an antinomy. The history of subsequent attempts to avoid this antinomy, and to provide an explanation for the existence of the world, is considered. No such attempt is found to be successful. A hidden assumption in Aristotle's reasoning is exposed. Aristotle's conclusion that the world was not worthy of God's concern followed from his unstated assumption that the world was complete, rather than in process. The thesis argues that the world we know represents a stage in a process towards the possible self-creation of an entity which is similar to God, and so worthy of God's concern. Only a process of self-creation could produce an entity which would be self-existent, and so not significantly different from the self-subsistent God. Each stage of such a process of self-creation, before the final stage, would necessarily be less than perfect. Early in the 20th Century the Emergent Evolutionists had sought to explain the emergence of the biological and mental levels from the material level, without success. Nicolai Hartmann's subsequent ontological investigations made clear the stratified nature of reality. Hartmann's ontology is brought to bear on the problem of Emergence. Hartmann's analysis of ethics and his phenomenology of human nature are also brought to bear on the problem of the nature and role of man in the world. The thesis argues that the world can be understood as a process involving the possible self-creation of an entity like God. In the series of the emergent ontological strata of reality, the physical, biological, conscious and spiritual strata, each stratum is less rigidly determined, and exercises greater freedom than does the previous stratum. The laws of nature vary from stratum to stratum, becoming less deterministic at each new stratum. The present human moral-cultural, or spiritual stratum, exercises complete freedom in relation to the law of this stratum, the moral law. The moral law commands but can not compel. The possible outcomes of this process of Emergence could be either the self-creation of a stratum which is not significantly different from God, or the self-destruction of humanity. In this context, Christ could be considered to be a proleptic exemplar of the final emergent stage.
