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Bouras-Vallianatos (P.), Zipser (B.) (edd.) Brill's Companion to the Reception of Galen. (Brill's Companions to Classical Reception 17.
Bouras-Vallianatos (P.), Zipser (B.) (edd.) Brill's Companion to the Reception of Galen. (Brill's Companions to Classical Reception 17.
The question (once again) is in what cognitively acceptable way the Alētheia and Doxa sections of the epic should be connected, that is to say in what way Parmenides himself may have envisaged the relation between ontological Truth and mistaken human Opinions. An important distinction is found to obtain between the common run of humankind, ignorant and helpless, and an enlightened human elite. The views of this elite serve as an intermediate between the cognitive condition of humanity in general and the arcane knowledge and ontology of the Alētheia section and help to attenuate the dualism by bridging the gap between ignorance and absolute Truth. There is a significant and crucial interplay between the two sections which works both ways, forward from the Alētheia to the Doxa section and backwards from the Doxa to the Alētheia section. Defining characteristics of the elements per se and of their compounds in the Doxa section are reflections of defining properties of Being in the Alētheia section. Conversely, recognition of these elemental characteristics may point the way back to properties of Being. The argument of the epic from fr. B1 to fr. B19 DK is strictly organized by means of reiterated theses and type-scenes, which lend an overarching unity to the poem. This technique itself is not new, but the contents of these reiterated motifs (such as the mention of humans, of the distinction between Being and not-Being, of name-giving, or of defining properties and characteristics) are original. The reiterated motifs which secure the proofs of the main thesis function as hidden persuaders. The story of the extraordinary journey of the anonymous author to the dwelling of his nameless goddess and the revelation he receives from her have been carefully authenticated and stage-managed to provide divine backing for the stunning doctrines put forward and are also aimed at convincing the audience.
To move towards an understanding of displacement from within, and the forms of its overcoming, the following chapter brings into dialogue the ancient experience of wandering and the 21st century condition of permanent temporariness. It explores whether these are the same or different phenomena, and whether the latter is a uniquely modern experience. In particular, it is interested in the turning points that lead to the defiance of the condition and its regime. It traces modes of existence that subvert the liminal state and allow for possibilities of living beyond the present moment through returns and futures that are part of everyday practices, even if they are splintered. Such actions, it is argued, allow for the repositioning of the self in relation to the world, and thus the exposition of cracks within the status quo. The investigation confronts experiences that appear to be uniquely those of the present day—such as non-arrival and forced immobility. In its exploration it engages current responses to de-placement by those who have experience of the condition first hand. It is a dialogue between the work of such creators as the architects Petti and Hillal, the poets Qasmiyeh and Husseini, and the community builders of Dandara, with ancient discourses of the outcast that are found in Euripides’ Medea, the experience of Xenophon and such philosophers as Diogenes the Cynic. In so doing, it seeks to expose the way seemingly exceptional forms of politics and existence, instead, reveal themselves as society’s ‘systemic edge’.
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