By Lisa Atwood Wilkinson
ISBN-10: 1847062458
ISBN-13: 9781847062451
This is often a huge new examine supplying a brand new historic and philosophical perception Parmenides in gentle of the oral culture of historic Greece. "Parmenides and To Eon" deals a brand new historic and philosophical analyzing of Parmenides of Elea via exploring the importance and dynamics of the oral culture of old Greece. The ebook disentangles our theories of language from what proof indicates is an archaic Greek event of speech. With this in brain, the writer reconsiders Parmenides' poem, arguing that the best way we divide up his textual content is inconsistent with the oral culture Parmenides inherits. Wilkinson proposes that, even if Parmenides can have composed his poem in writing, it's possible that the poem was once orally played instead of silently learn. This booklet explores the aural and oral elements of the poem and its functionality by way of their value to Parmenides' philosophy. Wilkinson's technique yields an interpretative method that allows us to interact with the traditional Greeks in phrases towards their very own with no, besides the fact that, forgetting the historic distance that separates us or sacrificing our personal philosophical issues.
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Extra info for Parmenides and To Eon: Reconsidering Muthos and Logos (Continuum Studies in Ancient Philosophy)
Sample text
By an “economy of praise” Kurke means that from the Homeric era forward, the victor’s crown, his procession through the gates of the city, and the emerging statuary and funerary monuments dedicated to his victory prescribe an “exchange” of divine favor—kudos—for the good of, initially, the sovereign and, eventually, the entire politeia (141). The underlying idea is that those who “receive” kudos are, as it were, marked for victory. They are irradiant with the favor—a gift—of the gods. Moreover, the “gift” of athletic victory often translates into military victory: he who wears the crown of athletic contest might also be he who secures the safekeeping of the polis (137).
95 Our modern eyes are trained to see and our ears calibrated to hear this as nonphilosophical. But a “wandering” bard is not just what but how one of our first philosophers is identified, and this fragment is often anthologized as B1, framing our literate reception of his complete thought. According to antiquity and our anthologies, then, Xenophanes is a bard and is, thereby, situated in the oral poetic tradition. 96 Then again, the claim that “speech is a part of physis” is not only incompatible with our basic understanding of speech and nature, it is also incompatible with the naturalistic mechanism we attribute to Xenophanes.
Yet, until the epics are completely written down and these written texts are disseminated widely across Magna Graecia there is no possibility for the sense or message of the tales to be considered separate from their sound. Our willingness, as it were, to consider the meaning of myth separate from its materials, as if meaning is its own entity, indicates a different facility with language: a literate facility, encompassing the ability to read over and between the lines, pause, reflect, reconsider, compare text to text, and—if appropriate—take out of context.
Parmenides and To Eon: Reconsidering Muthos and Logos (Continuum Studies in Ancient Philosophy) by Lisa Atwood Wilkinson
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