translucent the boys
The transfer diverts attention from the inarticulate premise. This task of reestablishing contact with nonexistent reality, however, is not easy; and the task of making the attempts socially effective is even less so. In our own century, the work of William James and Henri Bergson has set great landmarks of such endeavor. The truth conveyed by the symbols, however, is the source of right order in human existence; we cannot dispense with it; and as a consequence, the pressure is great to restate the exegetic account discursively for the purpose of communication. As the purpose of this inquiry is not a description of symbols but an analysis of the experiences engendering them, our choice of a case is narrowly determined by requirements of method. There must be mentioned, furthermore, Comte’s philosophie positive which interpreted the symbols of truth experienced as peculiar to a doctrinaire “theological phase” in history, followed by an equally doctrinaire “metaphysical phase,” both of them now to be superseded by the dogmatism of “positive science.”. He must grant the intellectual advantage to the objector, because he escapes the believer’s fallacy of operating with hypostatized symbols. Setting aside the brutality of the procedure, a philosopher will not be too happy about such doctrine, because he knows the tension of faith toward God to be not a Christian privilege but a trait of human nature. C. G. Jung had to say a few things on this problem. A famous passage from Aristotle’s Nicomachean Ethics X.vii.8 will show the symbolism of immortality at the point of transition from the earlier to the later mode of experience. . It is true, the balance of the tension can shift–personally, socially, and historically–toward one or the other of the poles; and certainly, the shifts in balance can be used to characterize periods of history. Hence, the argument must be read in retrospect from the outburst it has provoked. Since modern philosophy has not developed a vocabulary for describing the metaxy, I shall use the term presence to denote the point of intersection in man’s existence; and the term flow of presence to denote the dimension of existence that is, and is not, time. These arguments, however, suffer from a curious tinge of unreality; we can bring it out by wording them colloquially: This life is god-given and not yours to throw away at will; besides, you can’t be sure of a life beyond, so better hold on to what you’ve got; and finally, don’t be so pompous about the meaning of life, don’t assume that holier-than-thou attitude, be one of the boys and have a good time like everybody else. More information about him can be found under the Eric Voegelin tab on this website. We have noted the double meanings of life and death engendered by the consciousness of participating, while existing in time, in the timeless. All Rights Reserved. History is Christ written large. Even though we should have to reject all traditional symbolizations of cosmic reality as incompatible with our present mode of experience, we still are living in the reality of the cosmos and not in the universe of physics, the brainwashing propaganda of our scientistic ideologues notwithstanding. The ideologue appeals to the reality, not of truth experienced, but of the world, and for good reason. For the variants, however remote in time, will never sink into a dead past without meaning, once they have arisen from the flow of truth that has “presence”; they will remain phases in the historical process of living truth of which neither the beginning nor the end is known; and by virtue of this character the truth of each variant is supplementary to the truth of the others. History has no phases governed by states of consciousness, because there is no such thing as a world-immanent consciousness that would politely exude this or that type of projection in obedience to a doctrinaire’s prescription. The case that will satisfy both requirements is an anonymous text from the Egypt of the First Intermediate Period, ca. 12-21 ) a formidable collection of alienation symbols gleaned from Hellenic poets and philosophers; and then he goes on to explain that the collection is as acceptable to him as it is to Marcion as a true interpretation of the human condition, but that he will not for that reason agree with Marcion on the conclusions to be drawn from them. Since life is not a man’s property to be thrown away when it becomes burdensome but an endowment to be treated as a trust under all conditions, the Soul can point to the command of the gods and the wisdom of the sages which both prohibit the shortening of the alloted span. The symbols “life”-“death” are not synonyms for man’s spatiotemporal existence, its coming-into-being and its passing away, seen from the outside, but express man’s consciousness of existing in tension toward the divine ground of his existence. Their prodigious success in our society can be explained only if we have recourse to the rule that doctrinaire belief prefigures the pattern of ideological argument. The philosopher must not condemn–for the tension between faith and reason, their conspiracy and conflict in time, is a mystery. During the last one hundred years, selections from his disjecta membra were used to let him appear as a Socialist, a Utopian, a Fascist, and an authoritarian thinker. In order to confirm the sameness of structure expressed in different symbolisms, I shall quote the essential passage from the Definition of Chalcedon (a.d. 451), concerning the union of the two natures in the one person of Christ: “Our Lord Jesus Christ. Unfortunately, however, the Soul belongs to the sophisticated variety and proves impervious to conventional promises. The Platonic double meaning of life and death, current in Hellenic culture probably as early as Pythagoras, is substantially the same as in the “Dispute”; and in both the “Dispute” and the Gorgias it prepares the vision of just order restored through judgment in afterlife. The symbols of this group arouse our attention because we are familiar with them from Platonic and Gnostic texts. 2. T. S. Eliot has caught the essence of such a venture in the following lines: By strength and submission, has already been discovered, Once or twice, or several times, by men whom one cannot hope, There is only the fight to recover what has been lost, And found and lost again and again; and now, under conditions, Perhaps the conditions are less unpropitious than they seemed to the poet when he wrote these lines, almost a generation ago. When it is excluded from the universe of intellectual discourse, its presence in reality makes itself felt in the disturbance of mental operations. This is distinguished from Hutchinson sign, in which the extension of brown-black pigment onto the adjacent cuticle and nail folds is suggestive of subungual melanoma. Plato, for instance, was acutely aware of the philosopher’s quandary: he developed a new type of symbolism, the philosophic myth, in order to express on the noetic level the cosmic reality that formerly had been the domain of traditional myth.
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