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Re: [evforum] None of the poets

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  • Rhydon Jackson
    Wm McKane remarks
    Message 1 of 241 , May 1, 2007
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      Wm McKane remarks

      One asks:
      "Is Plato's Socrates being patently absurd when he says that none of the
      poets have sung of it?"
      There is another possibility, hinted at as the quote continues: "Or ever
      Of some things, no speech is possible. Only silence.
      Please recall that Plato refers to such silence in his 7th letter.

      I certainly agree about the significance of the 7th letter. I had avoided
      mentioning it in this discussion so far, because there are those who deny its

      Still, the thing about Plato's silence, or Wittgenstein's, or any other
      apophatic writer's is that they aren't silent about it. A language of the
      unsayable is not coherent. But, it's out there anyway. Language is designative
      and expressive. At either of the two limits it seems to becomes strange,
      tautological on the one side, paradoxical on the other.

      To clarify a bit, my question about 'Phaedrus' was rhetorical. It was intended
      to call attention to contextual support for the suggestion that Plato's use of
      epekeina in the dialog is unusual in so far as a "beyond" the Olympian Gods
      hasn't been previously sung. In other words, the dialog presents Socrates'
      claim but does not present a denial of the claim. That's hardly philological
      certainty. But, it might be more than nothing. Voegelin does claim that
      Plato's use of epekeina is novel. In one exchange, Gadamer seems to concur with
      him about that. I wouldn't even have a clue about how to research such a
      question. Regardless, the role of novelty in language is important for Voegelin.

      Rhydon Jackson
    • James Rovira
      The animus/anima thread seems to have died, and I don t recall if anyone already brought up the uses of the word I m about to introduce, but I just read this
      Message 241 of 241 , Jun 11, 2007
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        The "animus/anima" thread seems to have died, and I don't recall if anyone
        already brought up the uses of the word I'm about to introduce, but I just
        read this in one of my sources and thought I'd share it.

        In addition to Aristotle's uses of variants on these words in his discussion
        of the soul, Epicureans used the words "animus" to denote the "rational
        soul" and "anima" to denote the "sensitive" soul. Of course the Epicureans
        believed both arose from the body. These uses were combined with
        Aristotelian uses by Gassendi in his Opera Omnia (1658), who held to the
        Epicurean distinction between animus and anima but, contrary to the
        Epicurerans, argued for the incorporeality of the animus, or rational soul.

        This is summarized from Margaret J. Osler's "Gassendi on the immortality of
        the soul" in _Religion, Science, and Worldview: Essays in Honor of Richard
        S. Westfall_ (Cambridge UP 1985). Most of the volume is devoted to Newton.
        Great stuff.

        Jim R

        [Non-text portions of this message have been removed]
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